By Samaila Yandaki, PhD.
People who know Sule Lamido from a distance see him as a fearless politician who believes in the courage of his conviction. And those who have closely interacted with him would not fail to appreciate him as a great mind; an intellectual colossus who approaches complex historical, social and political issues not only from the prism of a practical politician, but also with deep theoretical acumen and philosophical knowledge that is uncommon among the Nigerian political class. Although he is not a certified academic with university credentials, some of his academic friends address him as professor. Lamido is not only versatile in the art of politics, his immediate vocation; he is also familiar with the nuances and vocabulary of political and historical discourses.
I first met the intellectual Lamido in 2019 when the late Professor Haruna Wakili, introduced me to him as one of the consultants for his autobiography project. Prior to this encounter, I only knew him, like most people, as a courageous and principled politician. I had no idea that his politics of principle was deeply rooted in a profound knowledge of history, politics, and the sociology of human existence. He is one of the few politicians around who embody the intellectual spirit and tradition of the first generation Nigerian politicians whose politics was informed by knowledge.
My impression of the political Lamido changed during first our meeting. Following a lengthy conversation on the concept and focus of his autobiography project, I was immediately taken aback by his uncommon brilliance and philosophical erudition. I was truly dazzled by the depth of his intellection and the ease with which he deconstructed some of the conventional academic views we hold about Nigerian history, politics and writing generally.
Our job as consultants was to facilitate the production of his autobiographical text through interviews and other editorial interventions. We held several interview sessions where he recounted his life narrative.. With unusual precision and quick wit, he took us on a journey through his childhood memories, depicting the historical and socio-cultural contexts of his village, Bamaina, his school days in Birnin Kudu and his student life in the famous Barewa College, Zaria. I always marvelled at the accuracy of his reminiscences, wondering if he had already committed his life narrative into memory before commissioning the project – with the entire plotline, style and vocabulary. Amazingly, each time we revisit certain issues for clarification, he would retell the story with shocking exactitude. As the project progressed, he took absolute charge of its content, form, style, and narrative.
In discussing Nigerian politics, he wears the garb of a political scientist and political historian. His ability to dissect to historical and political processes and transitions with great theoretical and empirical sagacity makes one wonder what the content of his library would be.
In one of my conversations with Lamido, he engaged me in a methodological debate about the nature of historical truth and evidence. This was after he was advised to moderate some of the statements he made in his autobiography. He raised some fundamental issues about the nature of the tension between privacy and knowledge production, between classified and declassified documents.
The autobiography of Sule Lamido will be a masterpiece in the history of life writing in Nigeria. The book would offer many interesting perspectives and startling insights about the history of party politics, the military in politics, and the travails of politicians in the struggle for democracy Nigeria. It will be a unique Bamaina perspective on contemporary Nigerian political history.
Happy 74th birthday and best wishes, Your Excellency!
