Africa’s Ironic Securitization of Dissent

Dissent

Photo illustration by Ezinne Osueke / THE REPUBLIC. Ref: / AMISOM.

THE MINISTRY OF POLITICAL AFFAIRS

Africa’s Ironic Securitization of Dissent

While governments in Africa crackdown on dissent, history reveals that, ironically, many of those in power often engaged in one form of dissent before coming into office.
Dissent

Photo illustration by Ezinne Osueke / THE REPUBLIC. Ref: / AMISOM.

THE MINISTRY OF POLITICAL AFFAIRS

Africa’s Ironic Securitization of Dissent

While governments in Africa crackdown on dissent, history reveals that, ironically, many of those in power often engaged in one form of dissent before coming into office.

Earlier this month, the Nigerian government, through the office of the inspector general of police, Kayode Egbetokun, arraigned 76 young people, including 32 children below the age of 18 in court for ‘participating in the August 2024 #EndBadGovernance protests.’ Although the nationwide protest was against poor governance and the economic hardship brought about by the government’s policies—with the demonstrators calling for a reduction in the costs of governance and the reinstatement of petrol subsidy, food security and greater fiscal responsibility—the protesters were charged with treason, intent to destabilize Nigeria and inciting to mutiny. 

While the outrage generated by the arraignment of malnourished minors forced President Bola Ahmed Tinubu to intervene, ordering the withdrawal of the case and the release of the minors, there is increasing concern that Nigeria’s leaders, as in many African countries, are growing weary of protests and dissent. 

IS DISSENT REALLY THE HIGHEST FORM OF PATRIOTISM?

To dissent is to hold or express views that are at variance with those commonly held in society. Understood simply as a different opinion, dissent can be a two-edged sword that is able to transform any society for good or ill. Although dissent can be constructive and destructive, it often has a more constructive role. And while those with limited powers often dissent, this dissent has rattled many holding political power who desire to uphold the status quo and keep society in check. The attempt to tame a society often favours power holders. 

Protest is a form of dissent. It is an active ingredient in a virile democratic society. In a democracy, protest is not only a constitutional right, a means by which people in power are held accountable, it is an inalienable element of the human being and their existence. Oftentimes, people protest when avenues for dialogue and engagement are limited or unavailable; protests become one of the tools the disenfranchised rely on in their demand and agitation for change—a better hand than they’ve been dealt. Protest is used to express dissatisfaction with the actions of those with power. From the community to the workplace—locals express their displeasure with the communal policies of their leaders and workers protest to resist employers’ unbearable working conditions—and even to religious settings, as seen in the Protestant Movement led by Martin Luther the Reformer (1483-1546). Protest, therefore, is a part of humanity’s everyday life and an instrument of engagement. Often, its aim is to initiate change that alters the existing order of things for something better. 

However, one of the mistakes of many democratic societies is the stifling of dissent; a deliberate and administrative opposition to people-powered protests against the state. Governments do this by applying punitive measures to dissent and dissenting people and groups. They label protesters criminals and describe their protests as treasonable acts against the state. During colonial rule, the colonialists also described protesters as enemies of order. Frantz Fanon in The Wretched of the Earth observed, for example, how the French colonial regime depicted Algeria’s National Liberation Front (Front de Libération Nationale or FLN) as a public enemy, the disruptor of public peace and order in Algeria. During the egregious years of segregation of white and Black people in South Africa, the apartheid regime labelled the African National Congress (ANC) fighting for the liberation of Black Africans as a bunch of terrorists. While the FLN and ANC used all means, including violence, to dissent against colonialist and apartheid regimes, people taking part in regular protests without the use of arms have also been labelled as enemies of the state. As peaceful and nonviolent as the civil rights movement led by Martin Luther King Jr was, the United States government put him under surveillance as a matter of national security, while the Federal Bureau of Investigation described King as ‘the most dangerous man in America. Throughout history and in recent times, many human rights advocates around the world have been so tagged with severe consequences. 

With complete disregard for the provisions of the constitution and the rights of the people to freely gather and express themselves, governments have dismissed protests as acts of disruption deployed by the opposition or the enemies of the state to impede the country’s unity and progress. Dissenters, to government officials, lack patriotism. In the extreme, they are branded ‘terrorists’. Naming and labelling dissenters and protesters as terrorists, public enemies and unpatriotic involves a deliberate process of vilification and making scapegoats out of people with grievances; a process of enemy creation and construction. Dissent thus acquires the toga of evil that makes the deployment of state reaction—often violent reprisal—not only desirable but also necessary and urgently so. 

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THE SECURITIZATION OF PROTESTS IN AFRICA

The process of enemy construction from acts of protests resonates with the Copenhagen School of security studies’ notion of securitization. According to the Copenhagen School, all countries—liberal-democratic but also non-democracies—engage in the social construction of ‘enemies’ as threats and espouse the need to take urgent, often extraordinary, measures to deal with such threats. In the securitization process, there is an urgency attached to state action to deal with a matter that threatens its existence; a quickness and priority of action without which the state might find it too late to act and the room for its survival would have been lost. Usually, in the face of an imminent threat to survival—often due to but not limited to foreign powers—the government’s securitization of issues resonates with the population who endorse the government’s extraordinary measures for the security of a referent object that must survive. 

To make resonance possible, the government deploys the tool of strategic communication. This process entails enemy identification, name-calling, framing issues, making references to similar old or new threats, deploying fear and rumour-mongering, and outright propaganda to make securitization the viable option with regards to a threat, which in this instance would be protest; and the referent object could be what protest-as-a-threat endangers that also legitimizes the use of force against it and by extension protesters. When a state successfully securitizes a (perceived) threat, it activates this use of force, partly to deal with the threat and partly to enhance the defence and security of the referent object, even if the threat is only in the securitizing actor’s imagination. 

The peculiarity of securitization in Africa, however, is that while other liberal-democratic countries try to securitize by engaging the parliament and/or the larger population as its audience depending on the issue at hand, African rulers—rather than leaders as in autocratic regimes—often securitize within a kitchen cabinet. They rarely take the interests of the population into account while securitizing issues. This is not surprising because the population plays marginal or no role at all in the emergence of rulers in many African countries, including the ones laying claim to the practice of democracy and periodic elections. 

The net profiters of a successful securitization process are, therefore, the government officials and state security agencies who have the mandate to retain power and control society. Importantly, a successful act of securitization becomes a way of showing that the state is effective and strong. It becomes a tool for forcing and rationalizing the regime’s legitimacy where this legitimacy is either lacking or being questioned. Furthermore, it is the opportunity for state managers to (re)allocate state resources without adequate and proper scrutiny; be allowed unchecked state control and surveillance of society and population; possess unhindered and unfettered access to more political power, resources; and ultimately free rein in the manipulation and control of the population. In Africa where corruption is rife, securitization can thus become a tool for official sleaze. 

It is important to note the fact that the human condition is deteriorating at an alarming rate in many African countries. This has made dissenting protests in the midst of helplessness attractive to many people in Africa. In Ghana, the unbearable prices of essential commodities—especially food—triggered a series of protests in September 2023. The Kenyan government’s decision to increase taxes on commodities led to weeks of massive protests that lasted from June to July 2024. In August 2024, hikes in the price of food, fuel and basic facilities led to the #EndBadGovernance protests in Nigeria. All of these and other protests across Africa are peacefully organized. Despite the harsh economic conditions that the people face, they are confronted with the excessive lifestyle of their rulers who not only allocate jaw-dropping salaries and allowances to themselves but also enjoy ostentatious luxuries beyond the reaches of average politicians in other climes. African rulers are failing badly in meeting their most basic obligations and responsibilities to their population, and for the people the act of protest is used to question the continuity of the government’s inanities and insanity. 

However, these protests annoy state officials, and their response is the securitization of protests. After he withdrew the obnoxious tax-hike bill, President William Ruto accused the US philanthropic organization Ford Foundation of funding the protests in Kenya. He decried the protesters as being in the pockets of the Ford Foundation and causing ‘mayhem and violence’. Even though the accusations were misleading, they also explain the severity with which Kenyan security agencies cracked down on protesters. Owing to the state’s reaction, over 50 people were killed, while 59 people were abducted or missing, and more than 600 protesters were arbitrarily arrested and detained. Describing the protest in Ghana as ‘unlawful assembly’, the Ghanaian police physically assaulted the protesters, arresting and detaining not less than 50 people. In Nigeria, this securitization holds. More than 100 protesters were rounded up at the protest grounds or traced to their places of residence and picked up for what the government described as treasonable offences. 

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AFRICAN GOVERNMENTS’ WAR AGAINST PEACEFUL PROTESTS

Why are African governments resorting to securitizing dissent? The answer lies in the meaning, nature and use of (political) power in Africa. In Africa, power is everything. Holders of power determine the fate of the population and can use this power to run (actually ruin) the affairs of the state as they desire. However, many political power holders do not get power through a free, fair and credible electoral process, even if they claim to practise democracy. Elections in Africa are a ‘fading shadow of democracy, to quote Said Adejumo’s 2000 paper. In Claude Ake’s apt view, it is possible for the electorates to vote without actually choosing who occupies political positions and so they face a legitimacy crisis. Legitimacy—defined as respect and recognition from the population to their government—is something many governments in Africa struggle with. In order to forcefully retain the power they acquire through the back door and impose themselves on the people, these governments resort to the securitization of peaceful protests—amongst other things—clamping down on a right that could turn the population against them and make them lose power. 

Moreover, due to a combination of factors—including their greed and selfishness; poor thinking and policy ideas; external pressures; and the need to give a semblance of governance, order and stability—many of the rulers in Africa introduce unfriendly, unpopular and callous policies that are rejected by the people through protest. To ensure these policies stand, rulers in Africa deliberately interpret the population’s rejection of their policies as a lack of patriotism or threats to peace, order and stability; all examples of a referent object. Worthy of note is the deliberate substitution of loyalty to the country with loyalty to a government by these leaders and their supporters. Many African leaders and their cronies cannot clearly distinguish between patriotism for one’s country (loyalty to and pride in the state) and loyalty to a government (allegiance to the ruling party of the day). A nation often remains but governments come and go. Indeed, most governments are formed by politicians who care more about winning elections than running compact, efficient and smart governments. When citizens reject this sort of rule through protest, the over-bloated egos of African rulers make it difficult for them to understand why they and their policies are being rejected by the people. To regain their place as powerholders they resort to securitization and militarization. 

Securitization of peaceful protests is also a way of keeping the population quiet in the face of unbearable human conditions. Africa is a place where absurdity, oddity and the very bizarre are common. Cases of excessive abuse of power, strange corrupt practices—where for example one person steals huge sums of money and animals develop an appetite for consuming cash in state officials’ custodies—and a host of other peculiar things. It is unlikely that a fraction of what goes on in the continent can happen in other places without repercussions. In addition to these strange happenings, it appears that African governments will continue to instil fear in their people, filling them with apprehension to keep them in check. 

During calls by the people for the state to stop the operations of the Special Anti-Robbery Squad, a unit of the Nigerian police that had become notorious for extorting and abusing young people, the Nigerian government termed the protest an attempt to overthrow the government and breach public peace and order, despite the fact that the protesters neither had arms nor attacked anyone. Apart from using the police to threaten the people, the Nigerian government unleashed the Nigerian Army on the protesters at Lekki, Lagos on 20 October 2020. A 2021 report by a commission established by the Lagos state government submitted that at least 11 people died and there were not less than 48 casualties from the involvement of the military in shutting down the peaceful protests. 

For fear of death or injury, no one wants to be a victim of the government’s high-handedness. Government officials are aware of this. And so, they deploy parents, traditional rulers, the media and many other avenues that don’t overtly involve the use of force to dissuade people from protesting. It can be ably argued that even though many governments in Africa lay claim to democratic practice, there is not much difference between African-type democracy on the one hand and autocracy and military rule on the other hand. In all cases, the people live in fear and want and are forced to remain quiet in the face of abuses, corruption and heinous crimes by government officials. 

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CONTRADICTION IN AFRICAN GOVERNMENTS’ SECURITIZATION OF PROTESTS

An interesting paradox is that most of the people in power in Africa were not against protest when they did not hold power. In 2014, Nigeria’s former president, Muhammadu Buhari, protested against President Goodluck Jonathans administration’s handling of insurgency in Nigeria’s northeast. However, as president, Buhari resisted protest; hounding and harassing protesters and even deploying the military to stop protests as seen in the Lekki shooting. In Ghana in 1995, President Nana Akufo-Addo participated in a protest to halt the introduction of value-added tax. Today, under Akufo-Addo as Ghana’s president, the courts are restricting the people from protesting. Nigeria’s President Tinubu who protested against both the military and the once-ruling People’s Democratic Party, has also used force and the courts to prosecute protesters. Aside from the fact that what goes around comes around, the situation of things was more tolerable when these rulers hit the streets to demand a change than now. Yet, the same rulers seek to deny the population they were once a part of such right because it makes them look inefficient and ineffective. What is noticeable is the consistency with which governments in Africa securitize protests and dissent in comparison to other socio-political matters affecting their countries. 

Rather than perceive protests as threats to law, order and stability, rulers should see them as opportunities to sit back, listen to the issues prompting the protests; engage and involve the people; rethink (their) policies and programmes; and pursue transformative programmes and projects with the gusto and urgency needed to transform the continent. From this perspective, a smart, service-oriented and sincere government should see protests as windows of opportunities rather than as threats to be fought with punitiveness and repression. Taking advantage of protests can prevent the escalation of these demonstrations into actual violence and the mutation of resistance through peaceful protests to retributive acts that are beyond the control of the government, as Nigeria has witnessed in the north-eastern and south-eastern parts of the country

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