By Ibrahim Babangida
An invitation to participate in an event that is associated with any of our founding fathers is for me not only a call to duty; but, indeed a quick summons. This is because, despite our imperfections as a nation, the idea of Nigeria as the single largest federation of black people remains one of the boldest socio-political projects upon which the black man has embarked in recent history. Therefore, to those whose dreams and efforts gave us the Federal Republic of Nigeria, our founding fathers, we must remain eternally grateful.
In the case of the late great nationalist and stateman, Dr Nnamdi Azikiwe (Zik of Africa), the duty becomes a compulsion. Ordinarily, my assignment on this occasion would be simple. As an indigene of Niger State, I would merely savour the singular privilege of being invited to deliver a goodwill message from the state where Zik was born to this august gathering. But this is no ordinary occasion. And Zik is no ordinary person. You must permit me the immodesty of claiming that Niger State is no ordinary state either!
In many ways, Nigerian history and providence have been quite generous to Niger State. Indeed, there would seem to be a rather symbolic significance in the relationship between Niger State and the Nigerian Nation in terms of leadership. Because Gen. Abdulsalami Abubakar and myself happen to hail from Niger State, the state is regarded as a leadership factory.
This is of course fortuitous and clearly an unitended consequence of our historical evolution. But if we add the fact that Zik, who is perhaps the greatest nationalist and patriot that our country has known, was born and had his early childhood in Zungeru, Niger State, then the significance and unique contributions of Niger State to our country becomes even more striking. I am not about to inaugurate a national contest between Niger State and Ogun State on this matter!
Over and above everything else, I would in fact argue that Niger State is seen as 'the power state' more on account of Zik's origin in the state than anything that happened subsequently. It is perhaps more appropriate then to say that the great Zik was delivered in Zungeru and bestowed on Nigeria.
And yet, we must go beyond the symbolism of Zungeru and the central position of Niger State in our leadership culture in order to fully appreciate the decisive import of the great Zik of Africa for our national project. I imagine that the erudite scholars that have been gathered for this event will x-ray the multi-dimensional contributions of Zik to African renaissance and Nigerian nationalism in his time. I am more inclined to share my thoughts on the contemporary significance of Zik as both an idealist and realist with you.
With the return of elective democracy to our country, I remain convinced the great Zik was a visionary in the sense that there is hardly any of our present difficulties that he did not prefigure in his writings and ideas. And yet he cherished and championed a higher vision of a united Nigeria governed by the rule of law in which ethnics and divisive factors played little or no role in determining the opportunities open to the individual Nigerian.
In his multiple undertakings and multi-faceted engagements, Zik was the quintessential humanist, the classical Renaissance man, a man of many parts. He was at home in the football pitch as in the newsroom, at home among the eminent and in solidarity with the ordinary folk. Knowledgeable in philosophy, law, politics ethnography, religion etc. Above everything else he possessed that single most essential ingredient which most successful leaders benefit immensely from: personal charm and charisma. His presence was electrifying as his oratory was captivating and informed. His aura inspired a tradition of mystique and myths woven around his name, thus amplifying his already immense capabilities.
For me as a person and as someone who has sustained an interest in the plight and direction of our national project, the great Zik remains an irresistible fascination and a formidable influence.
In periods of national upheaval and in times of political difficulty, we have drawn inspirations from what I may describe as the Zik spirit. In my view, the essence of that spirit is the spirit of irrevocable commitment to the ideal of one nation under a constitution. A nation in which the rule of law guided by an appropriate constitution is supreme, a nation in which individual Nigerians are free to ply their trade in any and every part of the federation without fear of discrimination and harm. Zik believed in a nation in which people are free to practice their faith without losing faith in our common patrimony, a nation of proud men and women able to hold their heads high among humanity because as Africans they possess a certain dignity.
At the tactical level, his belief in compromise meant that he survived major political battles in order to fight the next battle.
With regard to the evolution of democracy in our country, our present experience can benefit immensely from politics as it was played by Zik and his contemporaries. In this regard, one thing that marks out men like Zik, the late Sardauna of Sokoto and Chief Obafemi Awolowo is that they believe in something. Their political activities were informed by certain core values which subsequently grew into a body of beliefs which largely inspired their politics. Those who followed them understood that they had to abide by those beliefs. In other words, the politics of ideals and ideas were the guiding principles of our founding fathers. In the case of the great Zik, it became fashionable among his adherents and supporters to be a Zikist. But interestingly, Zikism was not synonymous with an ethnic ideology nor did it a divisive cause. Instead, Zikism was more an ideology for African reniascence emphasizing the restoration of the dignity of the black man after centuries of colonial imposition and exploitation.
It sought to empower the black man in general and the Nigerian in particular to attain great heights especially in the pursuit of knowledge which, for Zik, was critical to the emancipation of the black man. Yet Zikism did not degenerate to the level of a theology for a personality cult. This in fact is one of the refreshing and intriguing facets of Zik's political legacy.
In terms of his approach to politics and the practical application of Zikism to power and politics in pre and post colonial Nigeria, what stands out is the adherence to the rule of the game. Constitutionalism, due process, parliamentary decorum and procedure were all followed. Because Zik saw Nigeria as one and indivisible, he regarded the entire nation as his political canvass and demonstrated that belief by being politically at home in all parts of the country. He made alliances in the North and across the nation, stood for election in Lagos and the West, addressed campaign rallies as much in English as in Hausa, Yoruba and Igbo.
There is therefore a great deal that the present generation of political actors, and indeed the entire political process needs to learn from our founding fathers in general and Zikism in particular. In this regard, I feel this is an appropriate venue to appeal to the present generation of our political actors to avoid trends and tendencies in the present political atmosphere that could betray the vision of the founding fathers and endanger the Nigerian nation. 14. First is the easy recourse to primordial ethnic and sectional feelings to advance private political interests and aspirations. Political aspirants, when they cannot fund a homogenous ethnic base now appeal to the solidarity of their geo-political zone. As an unwholesome addition to this ugly trend, politicians are encouraging the strengthening of ethnic associations for the purpose of getting their endorsement in contests for national office.
There is also the rise of politics of means to the detriment of conviction politics. I believe that while democracy should empower all to aspire to public office, the business of governance is far too serious a business to be entrusted in the hands of novices or persons with questionable character and track record.
Appeals by politicians to less than noble issues and sentiments cannot make up for a lack of ideas. Our politics needs to nurture a truly democratic culture. Those who aspire to high political office must found their aspirations on concrete philosophical approaches to reality. This should inform the policies and programmes on the basis of which individuals contestants for public office canvass for popular support.
In my view, the starting point for the enthronement of politics of ideas is the party. Our parties must begin the process of founding themselves on definable ideas.
Human history is far too advanced for the business of state to be done in an ideological vacuum. Nigeria is too important in the African world and in fact in the march of human civilization to be governed by rule of thumb. Where our parties fail to rise to the occasion of graduating to the politics of ideas, the vacuum will be filled by the personal beliefs and whims of individual politicians. The result would be a certain inconsistency of policy and orientation that will continue to subject our polity to all too frequent shocks. Too many policy shocks are not conducive to the process of nation building in a diverse polity that is already lagging behind its peers in matter of development. 18. As we contemplate the enduring legacies of the great Zik of Africa, I leave you to ponder these modest observations. Our nation has a rich history. This generation of Nigerian leaders is blessed with the benefit of this rich past.
We must now begin to distil from that historical treasure the ingredients for our social and political progress and for the fulfillment of the most fundamental needs of all our peoples.
A goodwill message from Niger State, delivered by General Ibrahim Badamasi Babangida, GCFR at Zik Foundation Colloquium 2003 in Abuja, last week.
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