GROpinion
[OPINION] Ikoyi Tragedy and Casual Bigotry Against Yoruba Muslims
Amid the grief of the heartrendingly tragic collapse of the 21-storey luxury apartment building in Ikoyi, Lagos, a sadly familiar, barely acknowledged but nonetheless insidiously widespread anti-Muslim bigotry in Yoruba land came to light.
A Yoruba Muslim by the name of Adebowale Sikiru revealed in an interview with a YouTube news channel called AN 24 that he was rejected for a job at the Ikoyi construction site because of his Muslim faith. He applied for the position of a site engineer and was found qualified enough to deserve being invited for an interview by Femi Osibona, the MD of Fourscore Homes, the firm that managed the construction of the ill-fated multi-storey building.
After the interview, Sikiru said Osibona asked him what church he attended, and he responded that he was a Muslim. “Ah, I can’t work with a Muslim,” Sikiru quoted Osibona to have said. Osibona reportedly said in Yoruba that he couldn’t work with someone whose response to his chant of “Praise God!” would be “Alhamdulillah!”
When Sikiru told him of his struggles with getting gainfully employed after graduation, Osibona also reportedly said it was probably because of his Muslim faith that he was not “able to make a headway” in life. “He said that in front of even the bricklayers” and many others at the site, Sikiru said.
Sikiru left the site sad, humiliated, and deflated, but a friend of his who brought his attention to the job he had interviewed for called him while he was on his way back home. The friend wanted to find out if he was trapped in the building that had collapsed a few hours earlier. That was the time it dawned on Sikiru that his rejection and humiliation on account of his faith ironically saved him from death.
Unfortunately, Osibona died in the collapsed building, so we have no way of getting his own side of the story. Nonetheless, it doesn’t seem plausible that Sikiru, who didn’t even come across as a devout Muslim during his interview with AN 24, would just wake up and invent the encounter with Osibona. Plus, videos that have emerged of Osibona’s meretriciously outward displays of his Christianity and evangelical exhibitionism are consistent with Sikiru’s account of his encounter with him.
More than that, though, it merely instantiates the casual bigotry that Yoruba Muslims routinely contend with in their own natal region on account of their faith, which I’ve known for years.
I followed the social media conversations that Sikiru’s encounter with Osibona triggered among Yoruba Muslims and came away with the distinct impression that many Yoruba Muslims are seething with frustration and deep-seated inferiority complex on account of their faith-based systematic exclusion and demonization, but they are grinning and bearing their fate in smoldering silence out of social pressure, out of anxieties about social ostracism. We call this the spectacle of the spiral of silence in communication theory.
A Facebook friend of mine by the name of Ganiyu Oludare Lasisi who now lives and works in Scotland narrated how he was denied a job to teach high school geography in his hometown of Abeokuta because of his Muslim faith. He has an Upper Second-Class honors degree in Geography and a distinction in the subject in his “O” level. But “on the day of the interview,” Lasisi said, “the school owner/founder (also a pastor) rejected me because of my Muslim name (Ganiyu). I was so sad and angry then. He even suggested that I can convert to Christianity and change Ganiyu to Gabriel.”
In their safe spaces, multiple Yoruba Muslims shared similar such anecdotal encounters of causal bigotry. They say they are habitually ridiculed for their faith, sneered at for their Muslim sartorial choices, alienated and rhetorically marginalized, and outright denied opportunities by people with whom they share the same ethnicity. Several of them are forced to convert to Christianity or hide their faith to fit in.
Just the other day, on November 3, Premium Times published a story of the appointment of a 45-year-old professor of geo-technical engineering by the name of Afeez Bello as acting Vice Chancellor of the Osun State University in Osogbo. The photo of Bello that the paper used to illustrate the story was of a heavily bearded man with a Muslim felt hat.
Apparently, that sartorial symbol of male Muslim identity was like a red rag to a bull among Christian Facebook commenters, most of whom were Yoruba. The man was called “Boko Haram,” “Shekau’s reincarnation,” a “fanatic,” and all sorts of other cruel slanders and unwarrantedly unmentionable vituperations. I was emotionally distraught after reading a sample of the comments. I inflicted self-torture on myself.
The truth is that the famed religious ecumenicalism and tolerance of the Yoruba people is often achieved at the expense of Yoruba Muslims. It is they, and not their Christian brothers and sisters, who must always perform religious tolerance. (In his interview with the YouTube news channel, even Sikiru felt compelled to say that 95 percent of his friends are Christians and that he hadn’t closed off the possibility that he could convert to Christianity at some point in his life.)
It is Yoruba Muslims who are required to downplay or hide their religious identity in the interest of an overarching Yoruba identity because, over the last few decades, Christianity has been rhetorically constituted in the popular imagination as a core constituent in the construction of Yoruba identity. That’s why prominent Yoruba Muslims almost always have to invoke their connection to Christianity to fit in.
The late Gani Fawehinmi always had a need to show that his wife was a Christian. Bola Ahmed Tinubu has a need to strategically let it be known that his wife isn’t only a Christian but a deacon. House of Representatives Speaker Olufemi Hakeem Gbajabiamila concealed his Muslim identity until he needed the support of the Muslim North to become Speaker. After the fact, his handlers played up the fact that his wife and his mother are Christians.
Prince Bola Ajibola, one of Africa’s finest jurists who happens to be a devout Muslim, doesn’t openly bear Abduljabar, his Muslim name—unlike his father who bore Abdulsalam as his first name—perhaps, not being married to a Christian, it was his only way to reassure his Christian Yoruba brothers and sisters that he is Yoruba. Yet, he is so strong in his Muslim faith that he established the Crescent University, one of Nigeria’s first private Islamic universities, in his hometown of Abeokuta.
Although Muslims constitute a numerical majority in Yoruba land, they are a symbolic minority and are perpetually put in a position to prove their “Yorubaness.” For instance, in the heat of the debate over the formation of Amotekun to ward off “Fulani bandits,” Bolaji Aluko, who was a professor here in the United States and who is now a prominent Ekiti State government official, used the moment to stealthily alienate Yoruba Muslims in his state.
In a January 25, 2021 article titled “Sunday Musings: On the Matter of Farmer-Herdsmen Clashes in Ekiti State,” he wrote, among other things, “Our Muslim Yoruba citizens must decide whether the Umma principle of brotherhood is greater that [sic] the collective security of our Yoruba citizenry.” As I told him then, there are at least four ways in which he was wrong.
First, he exoticized, needlessly put Yoruba Muslims on the spot, and created a false binary between being Muslim and being Yoruba, even though (nominal) Muslims constitute the majority in Oyo, Osun, Ogun, and Lagos states. Islam has been in Yorubaland since at least the 1400s. The first mosque was built in Oyo-Ile, the ancient capital of the Oyo Empire, in 1550, that is, centuries before colonialism.
Second, Yoruba Muslims are themselves victims of the homicidal fury of Fulani brigands. If being Muslim hasn’t immunized Yoruba Muslims against sanguinary clashes with Fulani people, why should they be singled out as people who are suspect, as people who might betray non-Muslim Yoruba people to the Fulani out of “the Umma principle of brotherhood,” which, by the way, is nonsensical, meaningless verbiage?
Third, Aluko’s claim assumes that all Fulani brigands are Muslims (they are NOT) and that they are committing their crimes on behalf of Islam, which would predispose them spare Yoruba Muslims in the spirit of “the Umma principle of brotherhood.” But nothing can be more ignorant and bigoted than that.
If “Umma principle of brotherhood” (whatever the heck that means) were a thing, Muslims in Katsina, Zamfara, Kaduna, Niger, and elsewhere (who are also incidentally Fulani, Hausa, or “Hausa-Fulani”) wouldn’t be killed, kidnapped, and overawed by criminally bloodthirsty Fulani brigands. Mosques wouldn’t be invaded, and imams and worshipers kidnapped and murdered. That should tell anyone that this isn’t about religion or even ethnicity.
Sadly, Yoruba Muslims have no voice and seem to have accepted their fate with listless resignation. Not being a Yoruba myself, I know I will be viciously attacked by the people who lubricate and enjoy the current hegemonic high ground that puts Yoruba Muslims at the lower end of the totem pole, but I am not one to shy away from telling the truth because of fear of attacks. I resist injustice no matter who the victims or the perpetrators are.
Farooq A. Kperogi
Columnists
Atiku Abubakar’s Coalition on a Path to Failure after Struggles
By: Prof. Ojo Emmanuel Ademola
In Nigeria’s political landscape, Atiku Abubakar’s coalition stands as a significant challenger to the status quo but faces challenges like internal disputes, regional divides, and distrust among stakeholders. To succeed, the coalition must present a clear economic vision resonating with an informed electorate. Fostering unity, transparency, and inclusivity while addressing internal conflicts and regional disparities will enhance trust and strengthen its position in Nigerian politics.
Atiku Abubakar is leading a coalition of major political parties, including the APC, PDP, and Labour Party, to challenge President Bola Tinubu in the 2027 elections. The coalition aims to tackle regional insecurity and economic issues, which Atiku believes the current government is mishandling. In response, President Tinubu is employing a carefully crafted strategy, termed a divide-and-rule approach by some analysts, to weaken this coalition. However, analysts suggest that Nigerians are increasingly focused on economic solutions rather than divisive politics.
Political analysts assert that Atiku Abubakar’s coalition faces immense challenges, indicating it is “dead on arrival.” Atiku Abubakar’s coalition is plagued by internal conflicts, particularly between him and Peter Obi over leadership and the presidential candidacy. Regional divisions have weakened the coalition, with the PDP losing influence in the South-South and South-East to Obi’s Labour Party. Trust issues persist as members question Atiku’s motives and whether the coalition serves a collective purpose. Amid Nigeria’s economic and political instability, the coalition struggles to gain support and maintain unity, highlighting the need for cohesion to navigate upcoming challenges, especially ahead of the 2027 elections.
Public opinion plays a crucial role in the success of political coalitions like Atiku Abubakar’s, influencing political dynamics significantly. Support from the public can enhance a coalition’s credibility and momentum, making it a stronger alternative to the current government. As politicians are attuned to public sentiment, aligning coalition goals with public concerns can motivate them to join or support the coalition. Positive public opinion leads to greater media coverage and supporters while mobilising essential resources for campaign efforts. Ultimately, electoral success depends on the coalition’s ability to connect with voters, making it imperative for Atiku’s coalition to engage with and address public concerns effectively.
Prioritising youth engagement, economic growth, and sustainability is essential for any administration aiming for progress. With Nigeria’s large youthful population, active involvement can enhance political participation, spark innovation, and build a strong workforce. Addressing the youth’s needs through targeted policies on education, job creation, and inclusivity is crucial.
Additionally, focusing on economic development is vital to tackle unemployment, poverty, and regional disparities, requiring policies that promote entrepreneurship and attract foreign investment. Emphasizing sustainability ensures economic progress while protecting the environment; this includes investing in renewable energy and eco-friendly technologies. President Tinubu’s commitment to these areas is key to fostering a more inclusive, prosperous, and sustainable Nigeria.
It’s an interesting perspective that Atiku Abubakar’s coalition might be seen as a distraction rather than a genuine attempt to address Nigeria’s challenges. In the digital age, where information flows rapidly and citizens are more informed, such strategies can indeed face significant hurdles. Here’s an expanded view on why this approach might struggle and what could be more effective:
Challenges of Distraction Politics in the Digital Age:
In today’s digital age, Nigerians have greater access to information through social media and online news, making traditional political diversion tactics less effective. This increased transparency allows citizens to monitor government actions closely and hold officials accountable. The youth, who are active online, prefer practical solutions over distractions, highlighting the need for meaningful policies to drive genuine progress and change.
Effective Strategies for Democratic Development:
Focusing on economic empowerment through sustainable initiatives such as job creation, small business support, and investment in technology can significantly improve citizens’ well-being. Enhancing education and skills for youth prepares them for the job market and strengthens the economy. Inclusive governance that addresses regional disparities fosters national unity and stability. Additionally, promoting environmental sustainability through green technologies and renewable energy ensures long-term prosperity and a healthier future for everyone.
Inspiring Examples:
Digital innovation has transformed governance and public services in Estonia, highlighting transparency and efficiency. Nigeria should adopt similar strategies to enhance its performance. Youth-led initiatives are crucial for economic growth and support young entrepreneurs. The tech industry in Nigeria is booming, with start-ups gaining global recognition.
Community engagement is vital for effective political movements, requiring grassroots involvement to address diverse needs. Leaders who connect with communities foster strong support, essential for successful governance. Nigeria can build a brighter future by embracing innovation, empowering youth, and engaging communities.
Distraction politics may have worked in the past, but the digital age requires more transparency. By focusing on real solutions and engaging with an informed electorate, leaders can foster democratic development and a brighter future for Nigeria.
Atiku Abubakar and his coalition have faced challenges in developing winning strategies. Let’s examine some democratic perspectives on the reasons behind this and potential alternatives.
Challenges Faced by Atiku Abubakar and His Coalition:
Progress in Nigeria’s political landscape hinges on overcoming formidable hurdles such as the lack of a unified vision, deep-rooted trust deficits, and intricate regional and ethnic divides. The coalition must navigate complex agendas and historical disappointments to present a cohesive front and inspire confidence among voters. Addressing Nigeria’s diverse societal scope requires inclusive strategies that bridge demographic disparities and deliver tangible solutions to pressing economic and social woes. By forging a unified vision, rebuilding trust, and fostering cohesion among varied communities, the coalition can chart a path towards transformative change and sustainable development in the nation.
Engaging Democratic Views:
To succeed, a coalition must first establish a unified vision that transcends individual ambitions and resonates with the broader public. Rebuilding trust is key, requiring transparency, accountability, and consistent communication to demonstrate a commitment to democratic principles. Inclusivity in policymaking is vital, necessitating engagement with diverse groups to address regional and ethnic needs effectively. A strong focus on the economy, with clear and practical plans for job creation and infrastructure investment, is essential for garnering voter support. Additionally, prioritizing youth engagement through education, skills development, and political participation initiatives can ensure a more inclusive and sustainable political strategy.
Inspiring Examples:
Building grassroots movements is essential for a coalition’s success, as local networks create strong support. Digital campaigns via social media and online platforms can broaden the coalition’s reach. Collaborative leadership fosters voter confidence, as united leaders convey solidarity and commitment.
Atiku Abubakar and his coalition have struggled to meet essential foundational criteria. Despite the challenges they face, there are effective strategies they could implement to enhance their prospects. However, various reasons limit their ability to adopt these strategies. Instead, they should foster unity, trust, inclusivity, and economic development. By doing so, they can craft a compelling vision that truly resonates with the Nigerian public.
In conclusion, Atiku Abubakar’s coalition is at a pivotal moment, with the potential to either reshape Nigerian politics or struggle with its challenges. To succeed, the coalition must present a unified vision that resonates with all Nigerians. It needs to rebuild trust through transparency and accountability while addressing the diverse needs of the country’s various regions and demographics. By focusing on economic empowerment, youth engagement, and sustainable development, the coalition can provide a compelling alternative to the current administration. In a time when voters seek genuine solutions and meaningful change, the path to success lies in tackling the real issues facing Nigeria and engaging the public in a transparent and inclusive manner.
GROpinion
Insecurity In Zamfara – Hold Lawal Accountable, Not Matawalle
Writes Nasiru Aliyu, Media Advisor to the Hon. Minister
The recent protest organized by the All Progressives Congress (APC) Akida Forum raises significant questions about political motivations and accountability.
Led by Musa Mahmoud the APC AKIDA group staged a demonstration at the Abuja headquarters of the Department of State Services (DSS), demanding an investigation into the Minister of State for Defence, Dr. Bello Mohammed Matawalle, amid allegations linking him to banditry in the state.
The protest, predominantly featuring hired women and youths from Abuja, was framed as a response to escalating security concerns in Zamfara.
However, the underlying motives appear to be rooted in political rivalry rather than genuine concern for public safety.
The leader of the APC Akida Forum Tijjani Ramallan claims that Governor Dauda Lawal has accused Matawalle of collusion with bandits, suggesting that such ties have perpetuated the insecurity plaguing the region.
A critical point overlooked by Mahmoud and his supporters is that Matawalle is no longer the executive governor of Zamfara.
The current governor, Dauda Lawal, now holds the title of the state’s chief security officer, and therefore, he bears the primary responsibility for addressing the security crisis.
Instead of engaging in a blame game, Lawal should focus on implementing effective strategies to combat the rampant insecurity and provide the dividends of democracy to the people of Zamfara state.
The animosity towards Matawalle seems to stem from his previous role as the Director General of Bola Ahmed Tinubu’s campaign in the Northwest, where he played a pivotal role in securing significant electoral support for the current president.
This success has reportedly fueled envy among some political figures like Tijjani Ramallan, including Musa Mahmoud and others who may feel threatened by Matawalle’s rising profile.
It is noteworthy that allegations against Matawalle have been investigated by the National Security Adviser’s office, which found no evidence to support claims of his involvement in banditry.
This investigation contributed to President Bola Ahmed Tinubu’s decision to retain Matawalle in his ministerial position, where he has reportedly managed security matters in the Northwest with professionalism.
Adding to the complexity of this situation, a Kano High Court recently issued a restraining order against Governor Lawal and others, prohibiting them from continuing their smear campaign against Matawalle. This legal development underscores the court’s recognition of the potential harm caused by unfounded allegations and the need for accountability in political discourse and the state government has found an ally in APC AKIDA led by Tijjani Ramallan.
Despite the court’s intervention, Governor Lawal continues to leverage media platforms to tarnish Matawalle’s reputation, linking him to banditry and corruption without substantiating evidence.
Such tactics appear to be desperate attempts to undermine Matawalle’s credibility, likely motivated by Lawal’s desire to solidify his political standing.
The ongoing campaign against Matawalle by Lawal and his associates raises serious concerns about the integrity of political discourse in Zamfara.
It is imperative for the public to remain vigilant against misleading narratives and to recognize the broader implications of such political maneuvers.
The Kano High Court’s ruling serves as a reminder of the importance of due process and the need for responsible governance.
In conclusion, the focus of accountability in Zamfara should shift towards Governor Dauda Lawal, who now holds the reins of security in the state.
Instead of casting blame on former officials, Lawal must take ownership of the security situation and work towards tangible solutions that prioritize the safety and well-being of the people of Zamfara.
Furthermore, since Matawalle operational visit to sokoto led to the elimination of Bandit leader Halilu Sububu who is alleged to have died with the treasure of the sponsors of banditry in zamfara state, the pain propelled them to further embark on campaign of calumny.
The recent activities of some individuals with one Davids Iyida attempting to sabotage the MoMo Payment Service Bank project intended to benefit, especially Enugu Ezike people, have raised significant concern and outrage within the community.
Such actions aimed at undermining a project with immense potential to uplift and empower the people of Enugu Ezike can only be described as malicious.
The MoMo PSB project is designed to bring financial services closer to the people of Enugu Ezike, facilitating easier access to banking and financial transactions.
This project is expected to create jobs, stimulate local businesses, and provide a much-needed boost to the local economy. In a region where such opportunities are rare, the MoMo PSB project represents a beacon of hope for many residents.
It is particularly baffling and disheartening to witness a member of the community collaborate with outsiders to hinder the progress of their own people.
The reasons behind such alliances remain unclear, but the impact of these actions is evident and deeply troubling. Working to obstruct the project is not only delaying progress but also actively working against the welfare and advancement of Enugu Ezike.
The efforts to destroy Kingsley Ifeanyi Adonu’s good intention, despite all the positive contributions he has made, are nothing short of wickedness.
Adonu, a visionary entrepreneur and the leading MTN Partner in the South East, has dedicated significant resources and efforts to bring the MoMo Payment Service Bank project to fruition.
His vision for the community includes economic growth, financial inclusion, and overall development. Attacking his vision is an attack on the progress and future of Enugu Ezike.
The question that lingers in the minds of many is: Why sabotaging our own benefits? In a time when unity and collective effort are paramount for the community’s advancement, such actions of sabotage are counterproductive and harmful. The community needs all hands on deck to drive development and improve the quality of life for its residents. Internal conflicts and malicious actions only serve to set back these efforts.
Despite the challenges and the malicious attempts to derail the project, it is important to reaffirm that S Mobile Group vision for establishing a MoMo Payment Service Bank in Enugu Ezike will prevail.
The community stands behind this vision, recognizing the immense benefits it promises to bring. Efforts to hinder progress will ultimately fail in the face of collective determination and support.
The actions of these ungrateful individuals, aimed at sabotaging the MoMo PSB project, are grave disservice to the community of Enugu Ezike.
In a time when progress and development are desperately needed, such malicious activities are deeply regrettable.
However, the vision and determination of Kingsley Ifeanyi Adonu and the community’s support ensure that the project will succeed, bringing much-needed growth and prosperity to Enugu Ezike.
Let it be known that no amount of sabotage can dim the light of progress and unity.
Nwodo, a public commentator writes from Enugu State
From Bomb Blast to Praise: Maureen J’s Miracle Song
PDP Crisis: Saraki, Dickson, Dankwambo Storm Enugu, Meet with Gov Mbah
Atiku Abubakar’s Coalition on a Path to Failure after Struggles
LASG Acquires New Outboard Engines For Optimum Boat Performance
Elon Musk builds Hotel in Mars, Sets to launch soon at $5million per night – Photos
