ISLAMIC MOVEMENTS AND THE POLITICAL
ECONOMY IN AFRICA: AN OVERVIEW OF
SUB-SAHARAN AFRICA - 9

[The Concept ]    [The Context ]   [Contemporary Islamic Movement ]   [African Political Economy ]   [Further Evidence ]   [Description to Prescription ]   [The Human Factor ]          [Role of Movements ]   [Conclusion ]  Concluding Remarks The attempt here is to present an overview of both the Islamic movements as well as the political economy in Africa, with a view to seeing what role the movements can play in the future of the political economy. Both the Islamic movements and the political economy, especially in Sub-Saharan Africa, are stunted in their present stature, but promising in their potentials. Just like success is not measured only in terms of achievements but also in terms of the obstacles surmounted in attaining the achievements, so also failure. Africa is perhaps the most battered continent. For five centuries on end, Africa has been ravaged, plundered and exploited; that it still survives is a measure of its remarkable resilience. Africa's future cannot be safe in the hands of a world economy which thrives on its misfortunes, much less the hands of its mercenaries who are Africans only in location. The Islamic movements represent one of the few rays of hope. For now, they alone appear to have the potential to pull Africa out of the abyss. But the internal obstacles appear debilitating while external pressures and threats are daunting. The Algerian lesson, though still unfolding, and the difficulties of the Sudan, though far from over, should inspire rather than inhibit. For they both prove that change is possible, but the key seems to be creativity and tenacity. The experiences also suggest that movements must appreciate the need for systematic and sophisticated work, free from sentiments and rigidity. They also must distinguish between piety and competence, while both are essential, one is no substitute for the other. Refences: [1] This is important, far fetched as it may appear. Can we say, for example, that Nuh (A.S.), having spent 950 years and ended up with only a few people, has not succeeded? [2] See J.F.A. Ajayi, Christian Mission in Nigeria, 1841-1891: The Making of a New Elite, London, Longman, 1965. See also Hassan Makki, Sudan : The Chritian Design, Leicester, The Islamic Foundation, 1991. [3] The case of the Sharia in Nigeria readily illustrates this point. For details see Ghazali Basri, Nigria and Sharia: Aspirations and Apprehensions, The Islamic Foundation, Leicester, 1994. [4] The Ummah in Nigeria and Dar-es-salam University Muslim Trusteeship in Tanzania are two such examples. [5] See Ali Mazrui, 'African Islam and Comprehensive Religion: Between Rivivalism and Expansion' in M.N. Alkali et al (eds.) Islam In Africa: Proceedings of the Islam in Africa Conference, Spectrum Books, Ibadan, 1993. [6] See Abdelwahab el-Affendi, Turabi's Revolution: Islam and Power in Sudan, Grey Seal Books, London 1991. [7] Compare the provision of the Sharia in the 1979 constitution of the Federal Republic of Nigeria with that of the 1989 constitution. On the jurisdiction of the Sharia,the 1979 constitution says, inter alia, "(1) The Sharia Court of Appeal of a State shall, in addition to such other jurisdiction that may be conferred upon it by the Law of the State, exercise such appelate and supervisory jurisdiction in civil proceedings involving question of Islamic personal law which the court is competent to decide in accordance to the provision of subsection (2) of this section. ......... " (Emphasis mine). As for the 1989 constitution, it says, "The Sharia Court of Appeal of a State shall, in addition to such other jurisdiction as may be conferred upon it by the Law of the State, exercise such appealate and supervisory jurisdiction in civil proceedings involving questions of Islamic law where all parties are Muslims." Thus the jurisdiction here has not been restricted. Rather it now covers all civil matters so long as both parties are Muslims. [8] See the decree in Federal Republic of Nigeris Official Gazette, No. 8, Lagos 8/2/1989, Vol. 76. [9] See text of Ali Mazrui's Press conference, which he gave in Nairobi on 5/6/92, and was published in kenyan dailies and weeklies. [10] Zanizbar, a wholy Muslim country with Tanzania, is slightly different. There the movement is set against the state and rivival has been its focus, education of Muslim youth has been its main means and has its eye on power to enable it reorder society along Islamic lines. [11] See Africa Events Vol. 9 No. 6. P. 38. [12] There some fairly unique cases like Ethiopia which this limitted survey has not covered. This can be found in Rashid Moten, 'Islam in Ethiopia: An Analytical Survey'; and Hussein Ahmed, 'Trends and Issues in the History of Ethiopia'; both in M.N. Alkali et al (eds.) Islam in Africa: Proceedings of the Islam in Africa Conference, Spectrum Books, Ibadan, 1993. [13] See Abdallah Hakim Quick, 'Islam in the Caribbean: Past, Present and Future' in Ibid. [14] See A.T. Mugomba and M. Nyaggah (eds.), Independence Without Freedom: The Political Economy of Africa, ABC - Clio Press, Oxford, 1980. [15] Abubakar, A. Africa and the Challenge of development, Praeger, New York, 1989. P. 19. [16] Mahjoub, A. Adjustment or De linking? the African Experience: Studies in African Political Economy Zed Books, London, 1990. P. 4. [17] Ibid. [18] Adefulu, R. A. External Factors and Developmental Integration in Sub-Saharan Africa: Theoretical and policy Issues, Institute of Development Studies, Brighton, 1993. P. 4. Quoting IMF 1992. [19] Okigbo, P. Essay in the Public Philosophy of Development: Studies in the Political Economy of Africa. Vol. 5. Fourth Dimension, Enugu, 1993. P. 348. [20] Adefulu, R. A. Op. Cit. P. 4. Quoting World Bank 1992: 164. [21] Africa Events, Vol. 6 No. 11 P. 42. [22] Africa Events Vol. 4. No. 11 P. 20. [23] See Abubakar, A. Africa and the Challenge of Development, op. cit. Pp. 5-18. See also Mahbub ul Haq, 'Human Dimention in Development' in Journal of Development Planning No. 19, 1989. Pp. 249-258. [24] See Samir Amin, 'Preface' in Mahjoub A. Adjustment od Delinking? The African Experiance, op. cit. Pp. ix-xvi. [25] See Ishrat Husain, Poverty and Structural Adjustment: The African Case, The World Bank, 1993. [26] See W.A. Ndongko and F. Vivekananda, Critical Essays on Africa and the Third World Economic Development, Bethany Books, Stockholm, 1988. [26] Adjustment in Africa: Reforms, Results, and the Road Ahead. A World Bank Policy Research Report, World Bank, New York, 1994. [28] The Continuing Debt Crisis of the Developing Countries, Report of the Non-Aligned Movement Ad Hoc Advisory Group of Experts on Debt. August 1994. P. 9. [29] Ibid. P. 37 [30] It will be recalled that during the 1920's when defeated Germany had to be 24% of her foreign exchange earnings to meet her war debts and reparations, the International Community agreed that the burden was unbearable and eased it. But today some countries in Africa are paying 50% or more of their foreign exchange earnings on debt servicing, but the West or better still the economic North has remained unmoved and unwilling to do anything tangible. See Guy Arnold, 'Challenge to South', in Africa Events vol. 6 no. 8/9, p. 40. [31] Okigbo, P. Essay in the Public Philosophy of Development: Studies in the Political Economy of Africa. op. cit. P. 384. [32] "Let it be admitted from the outset that European brains, capital and energy have not been, and never will be, expended in developing the resources of Africa from motives of pure philanthropy; that Europe is in Africa for the mutual benefit of her own industrial classes, and of the native races in their progress to a higher plane; that the benefit can be made reciprocal, and that it is the aim and desire of civilised administration to fulfil this dual mandate." Lord Lugard, The Dual Mandate in British Tropical Africa, Frank Cass & Co. Ltd. London, 1965. P. 617. [33] Quoted in Thomas Pakenham, The Scramble for Africa: the White Man's Conquest of the Dark Continent, from1876-1912. Random House, New York, 1991. P. 504 [34] Quoted in Ibid. P. 669. [35] The Economist, October 1st 1994. [36] Suleiman Kumo, 'The Challange of Islam and the Future of Africa' a Keynote address at the launching of 'Islam in Africa: Proceedings of the Islam in Africa Conference' in Kaduna, Nigeria. July 1994.