Okey Iheduru
unread,Apr 17, 2015, 4:16:37 PM4/17/15Sign in to reply to author
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to Richard Joseph, Bolaji Akinyemi, Obadiah Mailafia, USAAfrica Dialogue, yemiak...@yahoo.com, Ayo Olukotun, Michael Vickers, Toyin Falola, Tade Aina, takehinde, Noel Ihebuzor, Nduka Otiono, Banji Oyeyinka, BGI Legal, Janet Chima, Jide Owoeye, Jibo, Haastrup, Deji Olaolu, Hafsat Abiola, Hassan Saliu, abigail ogwezzy, Abiodun Salawu, Abubakar Momoh, adagboonoja, Adebayo, Adebayo Olukoshi, Adigun Agbaje, Akinjide OUNTOKUN, Akinlawon Mabogunje, Alex Gboyega, Alaba Ogunsanwo, Raufu Mustapha, Remi Sonaiya, Reuben Abatti, Samuel Ohuabunwa, sat obiyan, Wale Adebanwi, Obadare Ebenezer Babatunde, Shehu Dikko, Solomon Omorodion Uwaifo, Pa Uoma, Paddy, Paul izah, Prof. Funmi Adewumi, Prof Bayo Adekanye, Bose, david atte, Dele Layiwola, Olajumoke Yacob-Haliso, yahaya baba, Mamora, Margaret Ayansola, Meda, Bunmi Makinwa, Ngozi, oib...@yahoo.co.uk, Glory Ukwenga, osu...@uno.edu, Femi Falana, Francis Ojo, Freke Ette, fred...@gmail.com, William Fawole, gbogu...@hotmail.com, ggd...@yahoo.com, Lai Olurode, laji...@yahoo.com, Yomi Layinka, chibuzo nwoke, Chukwuma, Innocent, cyril obi, aoy...@aol.com, dr_g...@yahoo.com, Emmanuel Remi Aiyede, Grace Edema, alade rotimi-john, Prof Alli, Attahiru Jega, Attehsun, Ebere Onwudiwe
Greetings to all.
History is and has always been highly contested. Certainly, it was less so when only the hegemonic or colonizers' versions of history wwere written and taught in schools. Later, the sub-alterns (racial, gender, spatial, geographic, inter-generational, religious, ethnic, etc.) began to challenge that view of the world. That challenge, as we may recall, gave rise to the multiculturalism movement and culture wars in academia--in the US, Canada, UK, mainland Europe, Australia and New Zealand, etc. Biafra is not the only historical issue that divides Nigerians. There is hegemonic and counter-hegemonic histories of the Yoruba vs the Bini; Usman dan Fodio as a "reformer" vs empire-builder and even Mohammed Shekau of a by-gone era, Tiv vs. Fulani; even Igbo history vs. Nri history, etc. Just think of the recent vitriol about the history of Lagos. Or, the contestations over the hegemony of the Ibadan History epistemic gate-keepers --not sure if these amount to Nigeria's version of "culture wars", though.
The biggest problem I see in Nigeria is the tendency among academics to always run to Government to bankroll most of their activities -- cf. the culture of academic organizations making "courtesy calls" on state Governors and/or the President who reciprocate with "welfare packages" which these academics sometimes fight over viciously. Why would any government worth its name allow you to write history that challenges or undermines its legitimacy--especially if that same government is paying for it? The military rulers who were expected to pay for a "balanced" history of the Nigerian civil war hinged their sense of entitlement to rule Nigeria as their patrimony on their (ignominious/gallant???) roles in the events that precipitated, during and after that war. For them, the academics who were swarming around the military in the name of a national history project were not really different from the ten-for-a-penny praise-singing musicians down the street. And, there were lots of coffee table verbiage that were produced by academics to massage the egos of their paymasters during those locust years of military rule. My point is that those military rulers (and, indeed, any Nigerian government) are not different from those in France, Belgium, Germany (and indeed, the West) where governments do not allow the "truth" about their enslavement/genocide/colonialism to be included in history books for schools, for instance.
Finally, the politics over what constitutes "history" is actually the best argument for "true federalism" or significant devolution of powers. Local control of cultural and historical memory is at the core of what the theory and practice of federalism celebrates as "unity and diversity", at least as articulated by K.C. Wheare. The history taught in Scotland and Wales does not have to please the knowledge police in England; just as the Fulani or Yoruba cannot ban the Angas, Igbo, or Kanuri from teaching their history because someone's identity is going to be threatened, and vice versa. You can't ban the teaching of history because it's controversial--and this again is one area I fault those otherwise knowledgeable and respected academics who supported or lent legitimacy to the military dictatorships' tendency to ban anything they didn't like or understand. We are yet to exorcise this demon from our psyche. The day we do it, that's the day we'll be on the road towards the democratization of the Nigerian state.
Peace as always!