Africa: Resistance and the shift in the global power dynamics, by Ahmad Shuaibu
When we talk about global power, we typically think of the United States, Russia, China, France, and Britain.
If political resistance empowers individuals to assert their rights, challenge oppression, and strive towards a just society, can the Iranian model of governance be effectively applied within Africa?
At times, actions taken by individuals, groups, or movements opposing the policies, authority, or power structures of a government or dominant social order in Africa are met with disdain, even when there is no valid justification for such an attitude.
This phenomenon is relatively rare; it often arises when people perceive the governing systems as unjust, oppressive, or illegitimate, with the aim of provoking social, political, or economic change.
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I contend that resistance, particularly in its political dimension, manifests in various forms. Notably, ‘Nonviolent Resistance’ encompasses protests, strikes, boycotts, civil disobedience, and other peaceful methods of opposition. This approach is predicated on the belief that social and political change can be realised without recourse to violence. Notable examples include the American civil rights movement and Gandhi’s Salt March in India.
Conversely, there exists the possibility of Armed Resistance, wherein some movements resort to armed struggle against oppressive governments or occupying forces. Groups such as Hamas and Hezbollah exemplify this approach, which also encompasses guerrilla warfare as seen in the Vietnam War or the Mau Mau Uprising in Kenya.
Other forms of resistance include Legal and Institutional Resistance, as well as Cultural and Ideological Resistance.
Examining the nature of African society in this post-colonial era, can we confidently assert that the success or failure of political resistance often hinges on the strength of the resistance movement, the level of popular support, the methods employed, and the reactions of the ruling authorities? In numerous instances, political resistance has precipitated significant societal and political transformations, such as the abolition of apartheid in South Africa or the dismantling of the Berlin Wall in 1989.
If we cast doubt upon the idea that resistance serves as a means for individuals to assert their rights, challenge oppression, and work towards a more equitable society, then what, indeed, constitutes resistance or, more specifically, political resistance?
It is widely acknowledged that a sound political system and effective government rest upon the principles of truth, justice, equality, freedom, transparency, and the respect for the rights of all. In such a framework, the government functions with accountability, ensuring that power is exercised in the best interests of the populace. Citizens enjoy the liberty to express their views, practise their beliefs, and engage in decision-making processes. Laws are equitable, uniformly applied, and safeguard the rights of all individuals, fostering a sense of justice and trust.
Furthermore, a commendable government prioritises social welfare, investing in healthcare, education, and infrastructure to enhance the quality of life for all. In this environment, citizens feel empowered and secure, knowing their voices are valued and their freedoms respected.
The relationship between these ideals and the Iranian Islamic system of governance is striking. This system administers state affairs using Islamic law derived from the Qur’an and the teachings of the Prophet, guided by jurists operating under the doctrine of Wilayat al-Faqih.
If we accept that Iran’s government merges elements of democracy and theocracy, founded on the jurist’s guardianship doctrine established by Supreme Leader Ruhollah Khomeini, it is vital to understand that this system emerged post-1979 Islamic Revolution. Religious scholars were positioned at the helm of government to ensure compliance with Islamic law. Though a unicameral legislature, a president, and a judiciary exist within this political structure, they are under the supervision of a powerful clerical system. It is important to acknowledge that prior to the revolution, nations such as Britain, the United States, and other European states—which championed democracy—exploited the resources of the Iranian populace, supporting the monarchy at that time.
One reason for Iran’s rise as a regional power is its combination of military strength and political influence, which it utilises to protect its interests and shape global affairs, including the economic sphere. Moreover, it maintains robust governance, forms strategic alliances, and employs effective diplomacy. Technological advancements and social cohesion contribute to its long-term prosperity and internal stability, while effective resource management and resilience ensure sustainability. Strong leadership and national unity bolster its standing on the global stage.
Considering Nigeria, often referred to as the “Giant of Africa,” its democracy has faced considerable challenges since gaining independence in 1960. Despite experiencing periods of democratic governance, many believe the difficulty in sustaining democracy results from a complex interplay of political, social, and economic factors.
I assert that the failure of democracy in Nigeria stems from a multifaceted combination of ethnic and regional divisions, military interventions, corruption, weak institutions, and socioeconomic hurdles.
Although Nigeria has made progress in establishing a democratic framework, these ongoing issues continue to obstruct the country’s quest for a stable and functioning government. Addressing these concerns will necessitate systemic reforms, political will, and unwavering commitment to the principles of good governance and accountability. Presently, we can observe such a commitment in countries like Iran, which rebuilt its system from the ground up following the 1979 revolution.
Turning to various movements within Africa, one cannot overlook the African National Congress (ANC) or the Islamic movement in Nigeria, led by Sheikh Ibraheem Zakzaky, which has tirelessly championed the call for a just system for over 40 years. As a largely nonviolent entity, it has consistently advocated for an Islamic system of government, positing it as the best approach for fostering justice, development, equality, and fairness. Why should we not entertain the possibility of trying this system, listening to the leader, and engaging with his ideas?
The current situation in Nigeria and other African nations serves as a poignant testament to the reality faced by all Africans. The pressing questions we ponder are: Are we destined to live in such circumstances indefinitely? What will the future hold for our children and their descendants? Do we not owe it to ourselves to awaken and select what is right for our nation and for Africa as a whole?
Ahmad Shuaibu Isa
ahmadeesir214@gmail.com
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