“Better to fight for something than live for nothing” – George S. Pattern
A political catastrophe occurred and engulfed Nigeria’s political environment on April 17, 1983. On that fateful day, the late political genius Malam Aminu Kano suddenly disappeared and departed to the great beyond at the age of 64. He left behind political thoughts, practices and philosophies which are still echoing, laden with great lessons for our contemporary politicians to deepen democracy and attain heroic status.
41 years ago, his death marked the end of an intensive ideological operation to rescue Nigeria from chronic sociopolitical epidemic. Like a ‘political earthquake’, his exit was trailed by large scale dislocation of the political domain in terms of messianic vision and constructive mission. The politics of freedom, which he championed, elevated and ultimately defined his life struggle, was completely wiped out of Nigeria’s political space in the aftermath of his demise. The giant striving for the enthronement of masses-oriented government had, therefore, been buried with the late Aminu Kano. Since then, it has been archaic and prosaic to canvass and spearhead a similar politics devoid of political brigandage.
Aminu Kano’s philosophical ‘monopoly’ was never a false attraction but a planned redemption process to rid the talakawa of all forms of oppression. This propelling passion for his philosophical will could not weather the storm eventually owing to the reactionary forces’ busy occupation of the greater size of the political landscape. Albeit, Aminu Kano’s entrenched ‘political fundamentalism’ did not yield a new nation, yet he succeeded in spreading the universal gospel of social re-construction.
While showcasing his unbreakable desire of dislodging the established order, he lived the life of others instead of living his own life. This was his vested interest of subjecting himself to substantial self-denials in return for an egalitarian and vibrant society. His abundant ideological resources were the pillars of the masses’ hopes and aspirations. Political opponents were never his foes but the decadent systems, practices and beliefs which imprisoned the people and looted their real citizenship. The feudal system prevalent in Northern Nigeria then was included in Aminu Kano’s battle against conservative forces.
These were his stupendous achievements of nurturing strengths in emotional resilience. Demonstrating his valid wisdom that never supported public betrayal, his insatiable desire for a masses-oriented government boosted with sustainable pains and endurance. His penchant for cementing ‘party supremacy’ acted as the bulwark of resisting the temptation of capturing power by all means. To provide a befitting platform to safeguard his towering politics and make it mandatory for a national re-birth, he profiled his politics to transcend ordinary challenges. This made the power of his political integrity more intimidating and its aura well fitted for the purpose of the changing times.
Right from adolescent, radical politics began to find its way into his blood and running like water. Luckily, such politics neither looked ugly nor harmful. Though it was destructive to the reactionary elements but awesome to the progressives. His proclivity to politics of irresistible ideology was designed as a function of noble purpose and direction. Aminu was captured deeply in romance with ideological ‘stubbornness’ to make his politics a thematic concern for generations.
Consequently, some broad-minded Nigerians were captivated by this developmental politics and would not let it vanish without lending him their unwavering loyalty. The interesting list included Professors Chinua Achebe and Wole Soyinka. Others were Dr. Junaid Mohammed, Dr. Yusuf Bala Usman, Umaru Musa Yar’adua, S.G. Ikoku, Uche Chukwumerije, Balarabe Musa, Michael Imoudu, Abubakar Rimi and Sule Lamido, among others.
Aminu’s articles of humanitarian faith and service were not in ‘monetary’ value but were resounding and effective in resolving the profound crisis of political insincerity. He spoke with a larger purpose thus: “In my attempt to practicalise politics, my life style seems to indicate some self denials. I feel that the needs of the body are simple and that devoting time and emotional energies on opulent life style wastes the human spirit, thus distracting the self from realising full potential. So, pleasures of the flesh and self- indulgence are unimportant to me.”
Aminu’s politics was highly moralistic in fulfilling our democratic needs and wants. His moral benchmark for a desirable leadership was incisive and resonating with powerful effects. He declared: “State leadership is not a source of amassing wealth, pomposity or self-complacence, but a trust for which the bearer will be accountable to both people and God. The true leader of a people is one who served them like a butler.”
Sometimes, circumstances forced Aminu Kano to live with frustrated hope. However, his persistent ideological crusade remained the hope of the hopeless. Aminu generated hard earned reverence which made the political opportunists too envious. Thus, the erstwhile Northern Elements Progressive Union( NEPU) and the People’s Redemption Party (PRP) were the main chapters of life and times of Aminu Kano. To further navigate through his worthy political adventure, he emphasised: “A practical politician is one whose political reputation has reached a messianic proportion. My political philosophy includes making the world a better place to live through the exaltation and uplifting of life. I believe that self sacrifice is for the collective good”.
Aminu Kano was often labeled as the Gandhi of Nigeria. Drawing a similarity between Aminu Kano and Gandhi, Professor Chinua Achebe had this to say, “Gandhi was real; Aminu Kano was real. They were not angels in heaven; they were human like the rest of us in India and Nigeria. Therefore, after their example, no one who reduces the high purpose of politics which they exemplified down to a swinish scramble can hope to do so without bringing a terrible judgement on himself.”
Eventually, Aminu Kano’s productive life conferred on him the prestigious rank of a revolutionary. Alan Feinstein, an American actor and researcher on African politics, had documented a positive view about him in his well orchestrated and famous book, ‘African Revolutionary: The Life and Times of Nigeria’s Aminu Kano’. At their first meeting in New York, Feinstein was moved by Aminu’s formidable force of ideological persuasion. To back up this assertion, the one-time colonial Governor of Northern Nigeria, Sir Bryan Smith, in his book, ‘But Always As Friends, depicts him as “compelling conversationalist with an original mind and considerable organising ability”.
It was, indeed, the end of political discussion when the late Dr. Nnamdi Azikiwe paid a condolence visit to the family of the late freedom fighter. Zik was astonished that Aminu had only one house, two sets of ordinary clothes, one television set and an old Peugeot car. In high bewilderment, Zik then turned to the late Adeniran Ogunsanya and whispered to him, ‘we ought to have come here and learn politics’. In the same vein, the late Chief Obafemi Awolowo, also moved by Aminu’s Spartan life, declared, ‘Nigeria has cheated this man.’ Influenced by Malam Aminu’s political decency and legitimacy, some foreigners concluded that Aminu Kano was ‘too good to be a Nigerian’.
In a brilliant tribute to Malam Aminu, Professor John N. Paden observed: “He will be remembered for many contributions and qualities. He was truly extra-ordinary in both his political and personal life. He served as a bridge or gateway within Nigeria and beyond: between young and old, rich and poor, men and women, nations and regions, Western and non-Western, African and non-African, Muslim and the People of the Book.”
In the end, Aminu Kano lived for us and gallantly fought for the restoration of our stolen dignity. He will be remembered for the following prophetic statement: “Nigeria will know no peace until the son of a nobody can become somebody without knowing anybody”. Where are we now? Rest in peace, Malam Aminu Kano!
Abdu Abdullahi writes from Ringim, Jigawa state via
07036207998
