Debate Over Governor Fintiri’s Cultural Policy Sparks Controversy in Adamawa?

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Newsroom

Posted: February 20, 2025 at 3:17 pm, Updated: February 20, 2025 at 3:17 pm

Debate Over Governor Fintiri’s Cultural Policy Sparks Controversy in Adamawa

Adamawa State Governor Ahmadu Umaru Fintiri’s recent directive restricting the use of “non-local dialects” in bestowing traditional titles has sparked heated debates. While the policy is presented as a cultural revival aimed at preserving indigenous languages, critics argue that it exposes inconsistencies and contradictions in the governor’s approach to governance.

Dr. Umar Ardo, a respected political analyst and academic, has been vocal in his critique, arguing that the policy fails to acknowledge Adamawa’s multiethnic, multicultural, and multireligious reality. In a counter-response, Emmanuel Nicholas Goji Hammana defends the governor, describing the initiative as a progressive effort that deserves constructive engagement rather than outright dismissal.

This report explores both perspectives, dissecting the arguments surrounding Adamawa’s latest cultural policy and its implications for the state’s diverse ethnic groups.

Governor Fintiri’s Cultural Policy and the Push for Indigenous Identity

Governor Fintiri’s policy aims to revive indigenous languages by preventing the use of “borrowed” languages in traditional titles. In his statement, he declared, “We’re unique people with unique mother languages, and we must not forsake these languages for borrowed languages. No one will colonize us, never.”

Supporters argue that this is a necessary step toward reversing cultural erosion and ensuring that traditional institutions reflect the linguistic identities of their communities. The initiative aligns with global movements advocating for the preservation of indigenous languages in the face of globalization.

However, critics, including Dr. Ardo, see it as a narrow and inconsistent approach. He argues that while Adamawa is home to a rich tapestry of ethnic groups—Margi in Madagali, Kilba in Hong, Ngada in Gombi, Yungur in Song, and Njai in Maiha—the governor’s policy selectively emphasizes certain languages while excluding others.

“This move smacks of an unintentional inferiority complex, where the ‘colonizer ethnic group’ is disparaged, and an intentional attempt to make the selected ethnic groups the new ‘colonizers’ of the state’s diverse ethnicities,” Ardo states.

Contradictions in the Policy’s Implementation

Beyond concerns over inclusivity, Ardo points to contradictions in the execution of the cultural revival initiative. At the same event where the governor emphasized the rejection of “borrowed” languages, the newly crowned traditional rulers—Ptil Madagali, Gubo Yungur, Tol Hong, Kumu Gombi, and Mbege Ka Michika—were adorned in royal regalia heavily influenced by external cultures.

“If a genuine cultural renaissance is to take root, it must extend beyond language to include indigenous costumes, rituals, and symbols,” Ardo argues. He suggests that without a holistic approach, the governor’s vision of an uncolonized cultural identity remains paradoxical.

Furthermore, Ardo believes that true cultural revival should celebrate all indigenous languages and customs, rather than a select few, and should critically re-examine the influences of both indigenous and “colonial” pasts. He warns that Fintiri’s approach risks reducing Adamawa’s rich cultural landscape to a simplistic “local versus borrowed” narrative, without acknowledging the state’s historical intermingling of traditions.

A Counter-Response: A Work in Progress, Not a Finished Policy

In response, Emmanuel Nicholas Goji Hammana dismisses Ardo’s critique as premature and emotionally driven. He asserts that the policy is still in its early stages and is designed to evolve over time to accommodate all ethnic groups in Adamawa.

“The governor’s initiative is a phased project rather than an already-concluded project. No ethnic group is permanently excluded from the recognition of its unique identity and leadership structure,” Hammana writes.

He emphasizes that the creation of 83 new districts and seven new chiefdoms and emirates is evidence that Governor Fintiri is taking a structured approach to traditional leadership restructuring. He compares it to Nigeria’s gradual state creation process, arguing that governance reforms take time and cannot be accomplished overnight.

Hammana also challenges Ardo’s assertion that the policy is divisive. He states that the majority of Adamawa’s ethnic groups have embraced the initiative, and questions whether Ardo’s opposition truly represents public sentiment.

“If the people whom Dr. Ardo claims to speak for have embraced the policy, then on whose behalf is he opposing it?” Hammana asks.

The Role of Language vs. Attire in Cultural Identity

One of Ardo’s major criticisms is that while the policy promotes indigenous languages, traditional rulers are still adorned in non-indigenous attire. Hammana counters this argument, stating that language is a more fundamental aspect of identity than clothing.

“Many traditional rulers across Northern Nigeria wear regalia influenced by Roman and Arab traditions, yet it does not negate their cultural identity,” he argues. He asserts that culture is dynamic and elements of foreign influence do not necessarily equate to cultural subjugation.

Hammana accuses Ardo of having a history of opposing Governor Fintiri’s restructuring of traditional institutions, suggesting that his criticisms may stem more from political rivalry than genuine concern for cultural preservation.

Implications and the Path Forward

The debate over Adamawa’s cultural policy highlights a broader question: How should a multiethnic state preserve its heritage without alienating certain groups? While Governor Fintiri’s initiative aims to protect indigenous languages, critics argue that it must be more inclusive and free from contradictions to succeed.

Dr. Ardo’s critique warns against reducing the cultural identity debate to a simplistic rejection of external influences, while Hammana insists that the policy is a long-term project that should be supported rather than dismissed outright.

What remains clear is that Adamawa’s cultural landscape is deeply complex, and any attempt to shape it must be as nuanced as the communities it seeks to serve. Constructive engagement, rather than political rivalry or emotional reactions, will be essential in ensuring that all ethnic groups benefit from the state’s evolving cultural policies.