Coping in the age of COVID-19

(Link on Daily Trust site)

Since the outbreak of the ravaging COVID-19 (otherwise known as coronavirus) pandemic, observers have been identifying interesting instances of man’s vulnerability and the inherent limits of his capabilities in the face of overwhelming circumstances. 

Until recently, many people had been apparently under the assumption that with the level of sophistication in scientific discoveries, technological advancement, and economic development that man has achieved, and the rate at which he is still advancing in this regard, there would hardly be any circumstances, at least in the foreseeable future, that could force him to stay home in pursuit of mere survival abandoning the world’s economic engine to practically grind to a halt. 

For instance, no one, including celebrated analysts, scientists and experts in strategic analyses, appeared to have the slightest clue about the looming shutdown of, say, the world’s financial powerhouse of the ever-busy Wall Street in New York in the United States; as no one seemed to have the least suspicion about the impending halt of, say, the machinery of the world’s manufacturing powerhouse of Shanghai in China. 

As, literally, the world’s financial and manufacturing engines respectively, the lockdown of these two cities, in particular, symbolizes the interruption of the world’s economic engine given their sheer influence on the other major financial and manufacturing hubs in Europe, Asia and elsewhere.

Besides, though some financial markets are transacting businesses online, the persistence of the current situation, which by implication means the continued shutdown of the real economy will definitely disrupt what remains of their online operations as well given the inherent interdependence between the real economy and the financial economy. This equally applies to the work-from-home system that many organizations in both public and private sectors around the world have resorted to. 

Likewise, with basically the same COVID-19 preventive and control measures in force across the world, albeit to various extents depending from one country to another, corporate and individual routines and schedules have been disrupted. In many countries only absolutely indispensable service delivery and production sectors operate, yet still, under strict restrictions. Also, school children have since adjusted to taking regular lessons from home through live Internet-based transmission, which, in the UAE and probably many other countries will continue for the rest of the current academic year. 

Also, while the world desperately awaits the availability of the COVID-19 medication and vaccine, thousands are dying as the world literally looks on helplessly. Figures of confirmed cases have already exceeded two million and are still growing in scary proportions. Updates on the vaccine development are so far not encouraging considering the time projected for its availability. 

Besides, the growing systematic evacuations by many countries of their respective citizens based or stranded in other countries including countries with excellent healthcare facilities is a tacit indication that the pandemic may last longer than expected, and that the situation is perhaps actually worse than what governments around the world and relevant international organizations are revealing.   

In any case, everybody, including those enjoying the best living conditions with access to the best healthcare services, is currently living with the nightmare of being infected. Perhaps, only the conspiracy theorists living in denial of the existence of the virus, or who are under the illusion of being somehow immune to it, take their safety for granted. This explains their attitudes towards the recommended preventive measures, which they recklessly ignore and indeed flout with disdain.   

Meanwhile, people the world over are increasingly worried over the long-term impact of the pandemic on their livelihoods. After all, jobs are already being lost right, left, and centre as businesses struggle to survive. Though governments around the world are introducing economic palliatives to mitigate the plight of particularly the most vulnerable among their respective citizens, proactive governments are already preparing to tackle the looming economic crisis, as economic analysts warn of a serious global recession and possibly depression. 

Obviously, poor and poorly managed countries would still remain the worst-hit, for they have always been on the edge and indeed on the receiving end of the dynamics of global economic policies and politics. By the way, this isn’t due to any particular conspiracy against them as some people often insinuate. It’s, instead, the logical consequence of the failure of their respective leaders to live up to their respective responsibilities. 

Nigeria clearly represents a typical instance in this regard. And its already struggling oil-dependent economy has been exposed to further threats by both the COVID-19 pandemic-triggered global economic difficulties and the crash of oil prices in international markets. Though the prices have begun to stabilize following the recent OPEC+Russia agreement, the impending global economic decline as a result of the pandemic would definitely affect the crude oil demand in international markets, which would keep the prices low. 

Yet, the authorities never seem worried enough despite repeated warnings the recent of which is from the International Monetary Fund (IMF), which effectively warns that Nigeria is facing the worst economic recession in thirty years. Instead, the looming economic crisis in the country is overshadowed by the controversy over the existence or otherwise of the COVID-19 virus, the controversy over the mechanisms of sharing economic palliatives, and the corruption allegations surrounding it.  

Now, the lockdown of states to contain the virus in the country also represents a tricky dilemma. Because while on the one hand, it’s the only effective containment measure so far, it’s, on the other hand, simply unviable in Nigeria where the vast majority of people have to struggle daily to secure basic sustenance. Besides, with the disproportionate shortage of decent shelter and extremely insufficient coverage of basic utilities in the country, and also its poor quality where it exists, a total lockdown may not only worsen people’s economic conditions but may also lead to other communal health-related complications, God forbid.  

There is, therefore, a need to consider appropriate considerations in this regard to address the country’s peculiar socio-economic challenges without unwittingly undermining the effectiveness of the recommended preventive measures. 

Who’s misleading some Sheikhs?

(Link on Daily Trust site)

From time to time, some otherwise credible Sheikhs make unsubstantiated assertions on topical issues they are barely informed about thereby triggering unnecessary controversy and exposing themselves and, by implication, their followers to avoidable ridicule.

Some Sheikhs are fond of disseminating controversial interpretations of some sensitive topical issues ostensibly to expose alleged conspiratorial motives behind some events and developments including scientific and technological measures designed to address some collective challenges.

By the way, though many people are excessively obsessed with conspiracy theories in interpreting events and developments, which explains the ridiculousness of many of their analyses, it doesn’t necessarily negate the existence of conspiratorial agendas as many wannabe “wayayyu” insist. In fact, the current trend of dismissing and ridiculing whoever suspects a conspiracy in something regardless of the quality of his arguments is itself probably borne out of a conspiracy designed to discourage appropriate critical approach to issues and developments.

In any case, the reality is that, since time immemorial, conspiring has always been and would indeed remain a key strategy in the human struggle for power, resources and influence; only that it’s dynamic in sophistication according to the era, place and issue in question. However, just as it necessarily involves extremely painstaking intellectual efforts to plan, and indeed massive resources to pursue, exposing it equally necessarily involves appropriate intellectual capabilities, sharp analogical and analytical abilities.

Anyway, out of inexcusable gullibility or a penchant for controversy or both, some Sheikhs seem unable to resist the urge to comment on any topical issue even when they are clearly misinformed or, at best, ill-informed about it. It isn’t uncommon to hear an otherwise authoritative Sheikh citing speculations and mai-shayi joint tales to form a conclusion on a sensitive issue not minding the security and other serious implications of his conclusion. In their haste to comment on any trending topic, some Sheikhs have inadvertently compromised the sanctity of their respective pulpits.

The current unnecessary confusion among a significant segment of the society over the ravaging Coronavirus pandemic is largely due to the unfounded speculations promoted by such Sheikhs.

Sheikhs with this tendency don’t only inadvertently undermine their own credibility, but also expose themselves and indeed their respective followers to mockery. Many a time, one feels hugely embarrassed when an otherwise reputable Sheikh makes an easily refutable assertion or peddles a ridiculous supposition based on, say, a poorly photoshopped picture, an anonymous or digitally altered voice circulating on social media.

Besides, being supposedly and indeed quite understandably too engrossed in preaching related works to thoroughly follow the intricacies of topical issues, one would wonder where such Sheikhs get the sensitive information on the bases of which they make their controversial analyses on local and international political, economic and strategic issues. Perhaps understanding the dynamics of their relationships with some members of the elite would solve this mystery.

It’s a common practice in the society that a typical serving or retired political or technocratic elite individual, and depending on his influence, current pursuits and future ambitions, would always keep several marabouts and/or Sheikhs as kind of private spiritual advisers. And in his private chats with them, he would sometimes reveal some sensitive, albeit not necessarily always accurate, information on the conspiracies, shenanigans and other manipulative manoeuvres perpetrated in the corridors of power, which the Sheikhs believe on the assumption that since he is/was part of the system, all his claims are necessarily true.

They hardly bother to confirm the authenticity of his revelations, which they confidently repeat and sometimes even stress that “Wani babban mutum ne ya gayamin”, to lend absolute credence to the revelations. They, therefore, analyze developments accordingly; and sometimes make demands on the authorities, and even make blackmailing rhetoric in the name of promoting or protecting the Muslims interests, Arewa or their respective states and communities.

Whereas, those “babban mutum”’s revelations may not be the whole truth after all, as he would, of course, never reveal the extent of his involvement by commission or omission; and would instead only reveal what would fetch him unearned credit in the eyes of the general public.

Some Sheikhs are also apparently misled by some of their close disciples who knowingly or unknowingly feed them flawed or false information on public affairs, local and international political and economic issues. This is quite obvious from some of the allegations that such Sheikhs make on their respective pulpits, and the conclusions they arrive at on the bases of such allegations.

Now, though, like everybody else, a Sheikh has a right to hold and express his views on any topical issue, his particularly sensitive position of moral influence in society underscores the particular need for him to always ensure the authenticity of the sources on which he forms his opinions. After all, as someone who is supposedly necessarily conversant with the stringent information verification methods in Islamic intellectual pursuits, he is supposed to be particularly concerned with the authenticity and exhaustiveness of information especially on sensitive issues before forming an opinion on its bases.

Contemplations of the despairing

(Link on Daily Trust site)

 Dr Bashir Aliyu Umar

 “Mallam, Wallahi I’m contemplating turning to rebellion, but I won’t target (innocent) civilians, I will only target government (officials) for being too exploitative; now should I get killed, would I achieve martyrdom? Mallam, I need your advice” That’s the question recently sent (originally in Hausa) by an anonymous but apparently despairing fellow, to Sheikh Dr Bashir Aliyu Umar, a versatile Islamic scholar and chief Imam of Alfurqan Mosque in Kano. The Sheikh read out the question during a recent Islamic study session the video clip of which I watched like many others. 

Though the question elicited dismissive laughter from the audience most, if not all, of whom also apparently expected the Sheikh to, at least, smile dismissively, he reacted and answered the question with the solemnity it requires.

Now, in the face of the persistently bleak horizon for the overwhelming majority of Nigerians, many people subconsciously express despairing feelings only to be greeted by dismissive responses, which discourage many others with similar feelings to express theirs. The audience’s reaction to the questioner’s question at Dr Bashir’s study session was a typical manifestation of social attitude in this regard.

Despairing warnings have become joking matters and indeed too common to provoke any worries in the society where hardly anyone bothers to look at their implications. That questioner, albeit anonymous, must have summoned up the courage to ask that question, which many people probably equally contemplate.

In his response, Dr Bashir, and after a reflective pause for a while, began with consoling the questioner and indeed everybody for that matter, in a tacit acknowledgement that the prevailing atmosphere of despair in the land is indeed unbearable enough to warrant such contemplations. He also clearly acknowledged that the governing elite’s exploitation of the people in the country is indeed agonizing.  

The Sheikh, however, rightly observed that rebellion is not the solution; he made some references to countries like Syria, Libya, Iraq and Yemen where people were incited to turn to rebellion only to end up absolutely worse off and pitiably wishing they never did what they did. Besides, he cited the Islamic injunction against such rebellion pointing out to the obvious wisdom behind it as seen and experienced in real life. He also warned the governing elite of the hellish retribution awaiting them after the end of this world.    

Now, though that answer and similar views maintained by scholars and thought leaders in the society have always been hugely instrumental in the prevention of spontaneous outbreak of mass rebellion in the country, the governing elite and other beneficiaries of the status quo hardly notice that let alone bother to address the situation. They take the apparent resignation with which the general public lives with the situation, for granted, as they also count on the security authorities for the continued maintenance of the status quo.

However, what they hardly realize, or they are simply too carried away to realize is that in the persistent absence of any reassuring prospects of the end of the worsening atmosphere of hopelessness in the country, the continuation of the status quo is never guaranteed either.

Though in reality there is no such thing as the rich-poor class struggle in Nigeria, in the strict sense of the term, yet the status quo isn’t maintainable anyway. What’s actually obtained in the country is a situation where almost all but a microscopic few are literally lurking around in pursuit of their respective unearned opportunities to somehow gain access to public resources, misappropriate as much as their respective accesses would allow, and get away with it as the influence of their respective connections would allow.

The three major fronts in this struggle are (1) politics, where politicians and their cronies struggle to outmanoeuvre one another for elective and non-elective political positions, (2) civil/public service, where most civil and public servants struggle for the so-called juicy positions, and (3) organized private sector where most of the “successful” private sector entities actually operate as accomplices in the systematic misappropriation of public resources by those politicians and civil/public servants.

Whereas, the overwhelming exploited majority who are too unprivileged to have what it takes to be part of that struggle in the first place continue to languish in unbearable and despair-inducing poverty inflicted on them by that tiny minority. Besides, though the blatant instances of nepotism and impunity against that unprivileged majority are indeed provocative, yet the prevailing belief that hard work, competence and integrity hardly pay off in competitive endeavours in the country is particularly depressing to them.    

Now, though the reassurances and consolations that scholars and other reputable individuals rightly give to this increasingly despairing majority are still effective, their effectiveness cannot be taken for granted; after all, man’s endurance is inherently limited.

It’s high time the governing elite and other beneficiaries of the status quo in the country looked at the looming implications of the already accumulated despairing feelings of that intimidating majority lest they spontaneously turn untameable when no amount of Wa’azi or consolation would be effective anymore.   

Dethronement of Sarki: Is it worth the fuss?

(Link on Daily Trust site)

As a barely interested observer following the dramatic developments of the dethronement and subsequent banishment of the former Sarkin Kano Muhammadu Sunusi ll, from afar, I am basically more interested in the implications of the sheer emotions that characterize the ensuing controversy.

As a son of the soil raised within a walkable distance from the historic Gidan Sarki Palace in Kano metropolis, the grandeur and glamour that the traditional Sarauta institution represents, and indeed the legendary mystery surrounding it explained my huge admiration of it. 

Also, the narratives about its ancient roots and its subsequent transformation among other traditional institutions into one of the major emirates within the Sheikh Usman bin Fodio-founded Caliphate in the 18th century explained the enormous respect one has always had for it. This is though with the incremental exposure and experience inherent in the process of one’s growth into maturity, and indeed the little knowledge one has acquired over the period, one was able to grow beyond naive glorification of the institution, which had, after all, already been rendered mere ceremonial. 

To arrive at that conclusion, I had reasoned that if the systematic tyranny and brutality that the post-Caliphate British-imposed and retained emirs perpetrated against their respective people on behalf of the British colonial officers had been committed elsewhere, their subsequent departure in 1960 would have, at least, ushered in the end of the relevance of the traditional institutions in public affairs. 

Though towards the independence, there had been a considerable rise in the public consciousness of their rights, thanks to the efforts of Mallam Aminu Kano and other like-minded populist politicians who fearlessly challenged the status quo, yet since the independence, there has been no commitment whatsoever to addressing the physiological trauma, let alone the physical suffering and losses that such traditional institutions had systematically inflicted on millions of vulnerable people in various domains across northern Nigeria. 

Besides, there has been no proper documentation of the victims’ horrible experiences even though from the verbal accounts of some among the aged population of the surviving victims, their plight was miserable enough to be compared to the plight of the Bilals of the early years of Islam in Makkah. In fact, not even an apology has ever been deemed appropriate for the surviving victims of such feudal atrocities. Whereas, if it had been in some ultra-leftist revolutionary societies like Mao-Tse-tung’s China, the perpetrators, their cronies and other beneficiaries of their reigns of cruelty would have faced spontaneous massacres at the hands of the vengeful public.

Also, contrary to the claim that traditional emirate institutions are apolitical and should, therefore, be treated accordingly, the reality is that, all along and since the British conquest of the Caliphate, and the subsequent successive civilian administrations and military regimes in the country, the creation of traditional emirates, the appointment of emirs, and the policies of the emirate institutions have always been subject to the political interests of the political leadership in the relevant domain and/or at the national level. 

It has always been a mutually beneficial relationship between politicians who have always manipulated the moral influence of the emirs to win elections under a democratic dispensation, and secure public confidence and approval under military dictatorship. In return, it’s an open secret that a typical emir or traditional title holder enjoys undue government privileges, which he largely abuses in the systematic facilitation of nepotism and impunity in favour of his cronies and indeed the highest bidder for his services. 

Besides, primitive and superstitious practices, heretical rituals and protocols most of which contradict the basic tenets of Islam have replaced the Islamic teachings on which Sheikh ibn Fodio founded the emirate institutions. Generational slaveholding and concubine-keeping against successive generations of families whose free-born ancestors were unjustifiably acquired as slaves over the centuries are still common in the institutions.   

Also, greeting protocols in the institutions where people literally prostrate before the emir amid ego-massaging and pride-inducing medieval hyperbolic praises showered on him by praisers, aren’t only absolutely unIslamic, but also represent some of the crudest manifestations of primitive but institutionalized human degradation. 

By the way, and as I have always observed, such are the practices that the former Sarkin Kano, as a reformer, should have challenged to reform the institution and restore its original Islamic identity.   

Interestingly, the gradual derailment of the emirate institutions had begun long before the British conquest; in fact, it started almost immediately after the demise of their founder, Sheikh Usman ibn Fodio and many of his close companions. His surviving brother then and the Emir of Gwandu, Sheikh Abdullahi ibn Fodio, lamented the situation in a beautifully composed poem in Arabic where he lamented that “After the successive demise of my companions, (i.e. his brother and some other Jihad leaders who were emirs of various domains), I have been rendered hopeless amid charlatans (referring to the succeeding generation of emirs then). 

In the poem, Sheikh Abdullahi ibn Fodio castigated them for “preaching what they never practice, and performing their duties poorly”. He also described them as “grossly unlearned who, however, never seek knowledge, with everyone simply claiming superior arguments on issues”. Lamenting further, the Sheikh continued, “they abuse kinship, insult friends and are hell-bent on wealth accumulation; also neither mosques nor schools, let alone Jihad constitutes a matter of importance to them anymore; their obsession instead revolves around rulership over domains and people to enjoy the attendant pleasure and prestige, as well as the accumulation of concubines, fashionable attires and beautiful horses for showing off in cities, not for Jihad. As they are also obsessed with inducement gifts, booty, bribe and praises of praise-singers”     

    

Anyway, while emirate traditional institutions deserve respect anyway, it should be only to the extent of their commitment to the Islamic tenets and practices on which they were founded. Also, as an institution that supposedly represents our value system, which is based and subject to the Islamic religion, there should be an effective mechanism in place to push for its reformation accordingly, and indeed hold it to account.  

Meanwhile, the recent dethronement of Sarkin Kano is not worth all that fuss. 

Can Boko Haramists be deradicalized?

(Link on Daily Trust site)

A bill for the establishment of a commission for “rehabilitating, de-radicalizing, and reintegrating the defectors, repentant and forcefully conscripted members of the insurgent group Boko Haram to make them useful members of the society” as explained by its sponsor, senator Ibrahim Gaidam of Yobe East has generated controversy.   

Countries grappling with insurgency and other forms of organized terrorism tend to introduce programs to rehabilitate captured and surrendered elements involved in such crimes to prepare them for successful reintegration into society through a structured process of psychological reform, deradicalization, attitudinal change, and economic empowerment. An affected country’s prospect of success depends on the extent of its understanding of the underlying dynamics of its peculiar situation, and indeed its ability to come up with appropriate deradicalization and rehabilitation strategy.

A standard deradicalization program is always limited in scope and period; it’s designed in such a way that it only benefits those who deserve it who are also usually relatively very few. In other words, it’s meant for those who terrorist recruiters had capitalized on their naivety and recruited them through misleading ideological indoctrination and physiological manipulation. They are largely identified among the rank and file of ideologically-motivated terror groups like Boko Haram. They are rarely found among solely greed-driven criminal groups like bandits and kidnappers.

Basically, all captured subversive elements should always be subjected to applicable criminal investigations and judicial trials to determine their respective guilt or innocence, and be treated accordingly. After all, the convicted who should face either execution, life imprisonment or extended jail terms, are automatically excluded from any deradicalization program with a view to releasing them.

Now, over the past few years, Nigerian authorities have released hundreds of the so-called repentant Boko Haram fighters said to have been deradicalized and rehabilitated. Yet, a controversial move has now been initiated at the Senate to establish a whole substantive commission ostensibly for this purpose. 

Regardless of the reliability or otherwise of the deradicalization process through which those “repentant” Boko Haram fighters were released, a move to establish such commission is not only unnecessary but also insensitive to the feelings of the millions of innocent Nigerians rendered miserable as a result of the terror activities of the very terrorists being released under this questionable program. Besides, it was, and in fact, it’s still, too early, in the first place, to embark on releasing the captured terrorists while their fellow terrorists are still out there massacring defenceless Nigerians, displacing thousands, and unleashing misery in the country.  

That move also suggests a tacit and certainly unjustifiable presumption that the Boko Haram insurgency and other major security challenges in the country are here to stay hence the need to establish a whole commission to embark on a vicious circle of rehabilitating captured and surrendered insurgents and bandits. And, of course, when established, the commission would end up as another source of stealing public resources in the name of rehabilitation and deradicalization of captured terrorists and other criminals. By the way, though one’s unawareness of the existence of something never means its absence, arguably there is no such a commission even among the worst insurgency-hit countries in the world. 

Anyway, while captured Boko Haram terrorists can indeed be deradicalized and rehabilitated to become law-abiding and productive citizens, the obvious incompetence on the part of the relevant Nigerian authorities doesn’t only undermine the program but also renders it counterproductive for that matter.

Nigerian authorities should immediately suspend this program to review the process of identifying the eligible candidates for deradicalization, rehabilitation and release among the captured and surrendered terrorists, in light of the arguments highlighted herein. This has to be part of a comprehensive policy that guarantees the achievement of the intended purpose.  

A painstaking vetting process should be put in place to identify the eligible candidates because obviously every captured terrorist or bandit will claim repentance and pretend accordingly to get away with his crime and get released.

Also, with regard to the captured members of the Boko Haram group and other like-minded groups found eligible for deradicalization and rehabilitation for possible release, Nigerian authorities should engage the services of reputable Islamic scholars in the process. Because such elements are under the illusion that they are right and that what they are doing is according to Islamic teachings. Also, having imbibed a lot of grossly misrepresented meanings of some Qur’anic verses, Prophetic hadiths and jurists’ opinions, which they vehemently cling to, they can discard those illusions only when overwhelmed with superior arguments on the correct meanings of those Qur’anic verses, hadiths and jurists’ views.

To achieve this, a relaxed but regulated environment should be provided for regular seasons of this engagement with the candidates over a reasonable period at the end of which the authorities should be guided by the recommendations of those scholars on determining whether a particular candidate is deradicalized or not. After all, spiritual guidance is exclusively Allah’s Who gives it to whom He wishes.