YORUBA MOSLEMS TEMPERATE TOWARD WEST

UNCLAS SECTION 01 OF 03 LAGOS 000292 SIPDIS SENSITIVE BUT UNCLASSIFIED - HANDLE ACCORDINGLY STATE FOR AF/W STATE FOR INR/AA E.O. 12958: N/A TAGS: PREL PGOV PTER SCUL SOCI NI SUBJECT: YORUBA MOSLEMS TEMPERATE TOWARD WEST -------------- Summary -------------- ¶1. (SBU) At a dinner hosted by a prominent leader of ethnic Yoruba Moslems at a USG-sponsored conference on Islam, Terrorism, and African Development, Yoruba elites generally set a tone of cooperation with the West and moderation in religious fervor. This tone contrasted starkly with the presentation of National Assembly Speaker and Northerner, Aminu Bello Masari, who lambasted the U.S. and the West for hypocrisy and double-dealing. While Yoruba Moslems tend toward moderation and peaceful coexistence with other religions, potential exists for more radical views to develop. End Summary. -------------- -------------- Yoruba Muslim Elites Stress Cooperation, Denounce Extremism -------------- -------------- ¶2. (U) On February 7, Abdul Azeez Arisekola Alao, the Aare Musulumi, or religious "president" of Yoruba Muslims, held a dinner in honor of scholars presenting papers at a USG sponsored conference entitled "Islam, Terrorism, and African Development" at the University of Ibadan (UI). For the first time, a U.S. Ambassador was among his guests. Arisekola is known for his past support of dictator Sani Abacha and for his relationship with political godfather Lamidi Adedibu, whose rift with Oyo State ex-Governor Ladoja caused the latter's impeachment. Arisekola failed to reconcile the two figures, and has since begun to distance himself from Adedibu. ¶3. (SBU) Arisekola's dinner was devoid of politics and controversy. He spoke of unity and, in remarks directed to the Ambassador, denounced extremism of any kind, saying 75 per cent of Ibadan residents were Muslim and each considered paramount their identity as peaceful, constructive members of the Ibadan community. Along with the U.S. contingent, which included Sulayman Nyang, a visiting professor from Howard University, the audience consisted of religious leaders, representatives of Oyo, Lagos, Kano, and Zamfara state governments, professors from several universities, former diplomats, and eight professors sent from Egypt to teach Arabic, Sharia law, Sufism, and other subjects at UI. Attitudes in the room mirrored the host's speech and set a tone for cooperation; however, in a private conversation, Mohammed Umar, Head of Civil Service in Zamfara State, said the absence of consulates in the North had caused a noticeable rise in anti-Americanism there since his own childhood. -------------- -------------- Top Government Officials Express Conflicting Views on the War Against Terrorism -------------- -------------- ¶4. (U) At the conference opening on February 8, the Zamfara State Governor, representatives of Kano and Oyo State governments, the UI Vice-Chancellor, and the chair of the Islamic Studies Department delivered speeches disavowing any connection between Islam and terrorism, expressing Islamic values of tolerance, and inviting dialogue with the West. ¶5. (U) The Chief Whip of the National Assembly, speaking on behalf of Speaker Aminu Bello Masari, took a different tone, accusing the West, particularly the U.S., of hypocrisy both in its definition of terrorism and in its pro-democracy stance. He claimed Africa's dependence on the West for financial assistance forced the continent to break ties with its spiritual brethren in the Middle East, and ultimately hindered African development. He said the West has forced "an image of violence" on Islam and unjustifiably turned Islamic countries into international pariahs. He linked terrorism to tensions arising from "dictatorial regimes created by the West," Western economic interests, and rising resistance to Western culture and control. Terrorism, he said, is a phase of war outside of the trenches, in an arena where downtrodden, impoverished freedom fighters make a difference. ¶6. (U) A representative of Uche Okeke, the Director-General of Nigeria's National Intelligence Agency, followed with a strong counter-argument that returned the conference to its collaborative tone. While noting ambiguities in defining terrorism, he observed an increase of violent acts against innocent people in the name of religion since September 11, ¶2001. He said countries, like Nigeria, with poor educational systems, high unemployment, "increasing incidence of arms trafficking and trafficking in persons, money laundering," and weak security structures were fertile ground for terrorist recruiters. He challenged conference-goers to "take bold decisions" and "send out a clear message to perpetrators of terror and those who inspire them that there is no place for them in Africa." -------------- -------------- Muslim Outreach Campaign Stresses Dialogue, Unity -------------- -------------- ¶7. (U) As part of its Muslim outreach campaign in southern Nigeria, ConGen Lagos has hosted several fora to initiate dialogue on matters concerning religion, policy, and relations with the West. As a result, 14 community leaders formed a committee, called Partnering for Peace and Development (PPD),to leverage support among Muslim elites for poverty reduction and educational improvement programs. PPD initially requested the Consulate to reach out to Muslim youths by sponsoring a panel discussion on growing up Muslim in America. AgAtt and LegAtt have both agreed to participate. -------------- Yoruba Culture Subsumes Yoruba Islam -------------- ¶8. (U) In general, Yoruba Muslims take a very moderate approach to issues that seem publicly to divide the U.S. and some elements of the Islamic world. Thus, the relatively accommodating tenor of the conference in Ibadan is not surprising. In his lecture, Professor Nyang said the Yorubas' strong cultural identity and unity have allowed them to overcome religious differences. Yoruba Muslims generally do not refrain from Yoruba cuisine that might offend halal strictures. Wedding songs are most often chanted in Yoruba, and wedding customs are firmly grounded in Yoruba traditions. Three cities are often cited as the centers of Yoruba Islam: Ilorin in Kwara State, Iwo in Osun State, and Ekpe in Lagos State. -------------- -------------- Public Schools Offer Little Attraction for Muslims -------------- -------------- ¶9. (U) For most of the last century, Yoruba Muslims have been insufficiently included and even the object of prejudice in the public schools. Public school curricula often reflect Western, or Christian, learning and do not appeal to Muslims; most do not accommodate prayer times or incorporate Koranic learning. However, public schools are often the primary system from which the government and the private sector cull their employees, disproportionately consigning more Muslims to the unemployment line. In response to the bias of the public school system, Islamic organizations like Ansarudeen, around the time of Nigerian independence, began offering religiously-based, madrassah schooling. As in the North, these private schools were poorly funded and held in private residences or mosques; teachers would have young students (10-14 years old) beg for food and supplies to keep the schools running. This system is called "almajaris" and persists today, mainly in the North, and at its worst is a source for child labor and trafficking. ¶10. (U) A recent study conducted by the Dean of the Faculty of Social Sciences at the University of Lagos, Lai Olurode, shows that in Ilorin, one of the centers of Yoruba Islam, 6 of the 15 most prominent madrassahs were founded after 1980 and report over 4,000 students. These schools do not fall under Nigeria's Universal Basic Education (UBE) system, and their curricula are not state approved. Olurode sees Nigerian education at a crossroads, where increasing pressure to assimilate has caused southern madrassahs to adopt more westernized curricula and charge fees. At the same time, increasing costs associated with public schools, including books, uniforms, and transportation, are making madrassahs more reliant on foreign assistance and on religious leaders, foreign and indigene volunteers, for teachers. The presence of Egyptian instructors at UI is not unusual, as Egypt is considered a major contributor to Nigerian religious schools at all levels; aid also comes in the form of book donations, direct financial support, and dawah (preachers). -------------- Comment -------------- ¶11. (SBU) Yoruba Muslims are moderate and do not display a proclivity toward violent extremism. They are frustrated by relative economic inequality and perceived hypocrisy on the part of the West, the U.S. in particular. For example, a common joke among educated southern Nigerian Muslims is that America's present campaign for peaceful coexistence with Islam began with wars against Iraq and Afghanistan. The school system, however, with its high expenses and perceived pro-Christian bias, continues to fuel irritation and reliance on madrassahs, providing other, more fundamentalist countries an opportunity to play a role in the upbringing of Yoruba Muslim children. Nigeria's ability to equitably implement its UBE system and to bring some level of Islamic historical or cultural content into mainstream school curricula would be an enlightened act. GON efforts in this direction should be encouraged. End Comment. HOWE