By Joel Ademisoye
Why the imposition of the Sharia law in South-West Nigeria is not symmetrical in tune with and consistent with the religious values, tradition, culture and ways of life of the Yoruba people in Nigeria? Honestly speaking, Sharia law is alien to the Yoruba tradition, culture and ways of life, which have been influenced by their early contacts with and exposure to Western values and civilisation during British colonialism in the country. Whereas the Northern region had its early contacts with the Arab world/Islamic religion and its legacy of the Sharia laws via the Saharan trade and Jihad.
So, keep the Sharia laws in the Northern region, where it belongs because of its history, and historic connections with the Islamic religion and it agrees with the people’s histo-religion and culture in their practice of the Sharia laws. For example, it is against the Sharia law to consume alcohol in public spaces or public places. But, in the South-West region or the Yorubaland, the drinking of alcohol is permitted in public spaces.
The Sharia laws mean that the Hisbah Corps would be introduced to ensure strict compliance with and enforcement of the Sharia laws in Yorubaland. Arguably, the Sharia laws would have disruptive consequences for the Yoruba people’s social lifestyles such as at the burial and wedding ceremonies, where alcohol and beer are served to entertain the guests. Hence, the Fulani and Yoruba people are quite different in terms of their cultural values, religious tolerance and accommodation, but many Yoruba people subscribe to, embrace and practice the Islamic religion.
However, in the South-West, Christianity is dominant, and it is the primary religion of the Yoruba people. So, why ‘beat the drum’ of importing the Sharia law into the Yorubaland? Speculations are floating in social media as to why. Is it to break the domination of Christianity in the Yorubaland? Or is it for a political reason against the presidential election in 2027, in which a Yoruba leader, the President of Nigeria, Bola Ahmed Tinubu, would be seeking a reelection for a second term? Arguably, I foresee a potential crisis and conflicts between the prevailing laws, which are based mostly on the British colonial tradition and laws, whereas in the Northern region, their laws are mostly based on and are derivatives from the Arabic/Islamic tradition, values and religion.
I think the 1999 Nigerian constitution as amended and the introduction of the colonial laws into Nigeria are the legal frameworks that link and connect the Northern and Southern regions of the country in January 1914, when the amalgamation of Northern and Southern Protectorates took place. For this writer, the Shari law constitutes a barrier or obstacle to the Yoruba people’s social and economic ways of life, which is anchored on the British tradition of Ango-Saxon liberalism, capitalism, freedom of religion, expression, etc. In essence, the Sharia laws are in contradiction and conflict with the many lifestyles of the Yoruba people. Bluntly put, the Sharia laws are an impediment to the socialisation, welfare and development of the Yoruba people as an ethnic group in Nigeria.
Dr Joel Ademisoye writes from the United States.
