22 Jun 2009 |
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Tunde Fagbenle This ‘contribution’ to the vitriolic debate on the prospect of Mr. Lamido Sanusi succeeding Mr. Chukwuma Soludo as Governor of Central Bank is “after the fact” since the “young man” has already assumed office, after bedazzling our interrogating Senate with his brilliance. But nonetheless, the issues that troubled the minds of those opposed to his candidature, in particular issues that border on his ethno-religious bigotry, hence his unsuitability for the critical office, remain troubling, demanding to be allayed lest the current of his tenure is bound in shallows and his every policy in militating suspicion. The Yoruba are not happy with Lamido Sanusi. No, that will be too sweeping and wrong since I am Yoruba and cannot claim to be particularly unhappy with him. More correctly, many in the “political leadership” of the Yoruba are not happy with him. That’s on the one hand. On the other hand, many of the Christian faith are equally worried about what they perceive as his strong Islamic religiosity which some see as bordering on fanaticism! And, as if all that were not enough, there lurked the risk of violating the Federal character principle if this sufficiently controversial Kano man were to add to the disproportion of his State and Zone people in the decision-making hierarchy of the country’s economic policies. The grouse of the Yoruba group stem from the intellectual outpourings of this scion of the Fulani ruling family of Kano – and grandson of the 11th Fulani Emir, Muhammadu Sanusi – in particular his scathing remarks against the “Yoruba political leadership” (being, I think erroneously, interpreted to mean “the Yoruba” as a whole) as contained in his 1999 dissection of the clamour by sections of the country, of which the Yoruba were most strident, for restructuring Nigeria. While that of the Christians stem just from his graduate academic learning and specialist interest in Islamic studies, obtaining degrees in Sharia and Islamic Studies from the University of Africa, Khartoum, Sudan, after his economics degree from ABU, Zaria. The debate raged like wild fire on the Internet, especially amongst Nigerians in the Diaspora, and got me “investigating” Lamido, his writings, his interviews, his antecedents, in a manner I have not done of anybody in recent times. And what a fascinating character! I can’t remember this Sanusi in the time I lived in Kano in the mid-70s, although one (equally radical) of his siblings was a friend; and he hadn’t joined the banking industry at the time I was publishing the then authoritative Nigeria Banking Annual (incorporating Who’s Who in Banking) in the early 80s. Then, just when everything seem to have died down, Lamido sworn in, and other prickly matters of state coming to the fore of the media and observers of our polity – like the planned poorly-veiled, vain, jamboree of some governors to Harvard University for two-week “lessons” in good governance! – came the revelation that Lamido Sanusi’s religious extremism, even Talibanism, had once earned him arrest and “detention” by the Abacha regime. How then could such an important state-security aspect have missed (or been ignored by) media and legislature scrutiny before Sanusi’s appointment got ratified? What is the truth? I quickly emailed a young (northern) ‘aburo’ of mine who should know: “By the way, Attahiru, what do you know of Lamido Sanusi, the new CBN guy? Learnt he is truly an Islamic fundamentalist and had a group in Abacha years whose activism led to his arrest and detention for some time. How true?” Attahiru’s reply came instantly: “Sir, I know Lamido Sanusi, he was wrongly accused of involvement in religious riots in Kano in 1997, this was part of the internal wrangling of the Kano Royal family. He is well educated, urbane, a practising Muslim who is bold enough to make his views known on several controversial issues. He has challenged the authorities, conservative clergy several times. He has the guts and the knowledge to bring about positive change in the banking Industry.” Although one holds the general view that being jailed by Abacha on allegation of fomenting trouble against that evil regime should be a badge of honour, still, how come this piece of information never came to the fore? How long was Sanusi in detention for? Where was he working before Abacha picked him up? How did he get back to his banking job to get the meteoric rise he subsequently achieved? Hmmm. But let us for a moment refresh our minds with the most quoted part of that Sanusi’s long treatise on “Restructuring”: “THE YORUBA POLITICAL LEADERSHIP (caps, mine) has shown itself over the years to be incapable of rising above narrow tribal interests and reciprocating goodwill from other sections of the country by treating other groups with respect. Practically every crisis in Nigeria since independence has its roots in this attitude”. And, to affirm further, he added: “I say all this, to support Balarabe Musa’s statement, that the greatest problem to nation-building in Nigeria are the Yoruba Bourgeoisie.” But before more daggers are drawn at Sanusi, I must add a caveat for him, that this outrage (which he seems to strongly hold as he had repeated it on more than one occasion) was not without its own extenuating context, namely, a generational discontent. Sanusi’s angst, even where he appears to have been most scathing of the Yoruba, was always unsparing of the political leadership of all the other ethnic groups. Hear him: “I have no doubt in my mind that the leadership of Nigerian politics in all parts of the country today, is in the main, reactionary, greedy, corrupt and bankrupt. Brought up in the era of tribal warlords, most political leaders are unable to think first and foremost like Nigerians.” Why should we worry about Sanusi’s state of mind, his predilection? Well, a good aburo of mine, Dr. Wale Adebanwi provides it in one of those our exchanges: “I do not question Sanusi's competence. I have been assured of that. But when someone has, and even expresses, the kind of deep disregard of other identities and the struggle to validate such identities in the context of the shameful mess that a certain identity (Sanusi's) had made of the collective enterprise (Nigeria) it is legitimate to say that he should not be assigned to head a strategic office in that same collective enterprise.” Nevertheless, I rest my hope in Sanusi’s closing part of the same offending treatise. It is a hope that hinges on the “Youth Arising” theme of my last two columns. Sanusi wrote: “Is there any hope for this Country”? My answer is yes! I rest my hope partly on personal experience. In every part of the country, I come across young Nigerians who do not agree with their elders. In the North, there is a new northerner, throwing off the yoke of irredentism, the toga of nepotism and the image of being a beneficiary of quota system. In the South-West, I find many young Yoruba citizens who frown at the rabid tribalism and provincialism of their leaders. In Igboland, we see young Igbos who regret the past and look forward to a brighter future… “I rest my hope, finally on my generation. A generation of young, educated Nigerians, brought up in luxury, weaned by the traumatic experiences of the last two decades, and ready to take up the gauntlet, and ignite the hopes, for a renewed Nigeria. This is the generation much maligned by the present administration of septuagenarians. The generation discarded and treated like a pack of potential thieves. The only truly marginalized generation. This is the generation that will pick up the pieces and by the grace of Allah, leave those coming behind with a legacy far more progressive than the one we inherited.” I say Amen to that.
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