SISTEMA DE CLIENTES (CRM)

In this section, I discuss the interplay between religion and politics in Northern Nigeria. It highlights the tension in the Nigerian political scene in a religiously sensitive environment. I argue that religious values can enhance and transform politics to build peace, harmony and better collaboration in Northern Nigeria.

As discussed in Chapter One, the religious-political history of Nigeria has been bedevilled by ethno-religious sentiments which continue to prohibit a national life of equity, fairness, peace and security for every citizen. From colonial times, the inherited division between the so-called Muslim north and Christian south affects almost every facet of life. Some Nigerian scholars have argued that the imposition of an Islamic ethos in northern Nigerian politics makes it difficult for non-Muslims to climb the political

that northern Nigeria must be appreciated within the presence of Islamic political structures that existed for many centuries before colonialism. Northern Nigeria has always had challenges in terms of education and skill acquisition, exacerbated by colonial preference, which has not helped the development of a viable northern region.

The Sokoto Caliphate, as discussed in Chapter One, remains a symbol of both religious (Islamic) and political dominance in Northern Nigeria. For instance, after Nigeria’s independence in 1960, the overriding political party in the north was the Nigerian People’s Congress (NPC), led by the Sardauna Sir Ahmadu Bello, who was also a religious leader. NPC wished to enhance the political influence of the north over the south, which was more developed in terms of western learning and skill acquisition and to preserve the northern religious and cultural identity inherited from the Caliphate era, despite being disrupted by colonisation.759

To achieve the above, the Sardauna introduced a crash training programme to equip northern civil servants with the necessary qualifications to assume greater control of government at both regional and federal levels.760

This policy was aimed at fostering unity in the north. Minority Christian groups benefited from it due to their high level of missionary school education. However, it is argued that Ahmadu Bello did not undertake a corresponding administrative reform to respond to the long-standing demands of minority groups in the region for local autonomy from emirate rule.761 Instead, opposition parties that served as the rallying point for minority groups, such as the Middle Zone League (MZL) and the United Middle Belt Congress (UMBC), were suppressed. A political aristocratic class was imposed to promote the ideals of the Islamic faith both as a unifying factor and a means of preserving the unique cultural and religious identity of the region.762

This project, supported by the government and led by the Sardauna himself, gave rise to many Islamic organisations (such as JNI), Islamic sects and the conversion of many non- Muslims to Islam in places like Bida and Zaria in the Niger province.763

Consequently, the some Muslims were deployed to manipulate politics in order to return to Islamic principles and demand the implementation of Islamic sharia. This has led some Nigerian religious- political analysts to argue that there is a thin line between religion and politics in the

758 _{Cf. Kukah, The Church and the Politics, 102-103.}

759 _{Cf. International Crisis Group, “Northern Nigeria: Background to Conflict,” Africa} Report, no.168, December 2010, Dakar/Brussels, 7-9. http://www.crisisgroup.org 760 _Ibid.

761 _{Ibid., 7.} 762 _Ibid. 763 _Ibid.

versa.764

Moreover, the Muslim vision of religion and politics is based on the interpretation of the Qur’an as well as the historical role of Prophet Muhammad as a religious and community-political leader in Mecca and Medina. Thus Muslims describe Islam as a “total way of life,” and believe that religion cannot be separated from social and political life, since religion permeates every facet of Muslim life (Q 2:30; 1:165).765

The conflict of religious mistrust, rivalry and subtle competition is expressed in politics so much that politics seem to follow religious lines in (Northern) Nigeria. Politicians tend to play up to the ethnic and religious sentiments of the people, capitalising on their ignorance while using religion as a weapon for political achievements. Some politicians use inflammatory rhetoric, promoting religious and ethnic differences to gain political power. This creates tension among the populace, leading to violent conflicts.766

Such trends heighten the feeling of marginalisation, expressed in accusations and counter accusations. For example, the government makes political appointments to public office, from which Christians excluded while Muslims think they are not fairly represented in the process of governance.767

Peace building in this situation demands a theological approach that recognises political leadership as service to the people irrespective of their religious-political and social affiliations. Religious values of peace, harmony, love, respect and personal freedom apply as much in politics as elsewhere. Moreover, the God of creation and the God Christians and Muslims worship is the same God in politics who blesses all (Matt 5: 45). Discrimination in politics promotes a negative solidarity, which divides rather than unites the people. Peace building challenges Christians and Muslims to insist on justice, fairness and equality, holding leaders accountable for their actions.768 This demands religious education for the common good and a religious-theological engagement with politics in

764 _{See also Ibid., 9; Kukah, Church and Politics, 40 and 101-102; “We Fear that Nigeria} Might Become Islamised, says Primate Okoh of the Anglican Church of Nigeria,” Sahara reporters (Nigeria), 21 August 2011. http://www.saharareporters.com; Muhammad M. Nasran, “The Concept of an Islamic State,”

http://www.arts.ualberta.ca; Yaran, Understanding Islam, 6. 765 _{Cf. Esposito, What Everyone Needs to Know, 180-181.}

766 _{See Emeka Mamah, “Makarfi Lists Northern Region’s Woes,” Vanguard (Nigeria), 1} August 2011. http://www.vangurdngr.com

767 _{“Yar’Adua’s Appointments Call for Concern, Says CAN Scribe,” Guardian (Nigeria), 31} July 2009. http://www.ngrguardiannews.com. See also Abdulmalik, “Myth of

Northernization of Nigeria (II),” Guardian (Nigeria), 11 August 2009.

http://www.ngrguardiannews.com; Shettima, Religious Politics without Religion. 768 _{Cf. Kelvin Ebiri, “Why Conflict Persists in Nigeria, by Kukah, Mbillah,” Guardian}

(Nigeria), 1 October 2010. http://www.ngrguardinnews.com; John Shiklam, “Kukah Blames Ethnic, Religious Clashes on Military Rule,” This Day (Nigeria), 26 June 2011. http://www.thisdayonlime.com

Peace as a fundamental good involves respecting and promoting essential human values.769 Therefore religion and politics must address both ethnic and social issues for peace and development. For me, the starting point is education.