Oyawoye Adejola Oluwatimilehin
The Maitatsine movement, led by Muhammadu Marwa (popularly known as Maitatsine, meaning the one who Damns in Hausa), represents a grim but foundational chapter in Nigeria’s history of religious extremism and insurgency.
Originating in the late 1970s and violently erupting in the early 1980s, this radical Islamic sect foreshadowed many of the tactics, ideologies, and challenges now associated with contemporary terrorist groups in Nigeria, most notably Boko Haram. Origins and Ideology of Maitatsine.
Maitatsine was a Cameroonian-born Islamic preacher who settled in Kano, Nigeria, and began spreading a puritanical and militant interpretation of Islam.
He openly rejected Western technology, mainstream Islamic scholars, and the Nigerian state, labeling them as corrupt and un-Islamic. He preached against owning radios, watches, bicycles, and even criticized the use of modern medicine and education.
This ideology resonated with marginalized, unemployed, and poorly educated urban youth, who felt excluded from the economic and social benefits of Nigerian society. His teachings rapidly evolved into a cult-like movement, and his followers, known as the Yan Tatsine, became increasingly militant.
The Maitatsine Uprising: 1980–1985
The movement turned violent in December 1980, culminating in a bloody uprising in Kano that left thousands dead, including Maitatsine himself. Despite his death, the sect continued to carry out violent attacks in cities like Maiduguri (1982), Yola (1984), and Gombe (1985). The group’s ability to regenerate after losses, mobilize disenfranchised youth, and sustain anti-state narratives set a disturbing precedent. Maitatsine as a Blueprint for Today’s Terrorist Sects
Though the Maitatsine movement eventually fizzled out by the mid-1980s, its ideological and structural foundations left a legacy that modern extremist groups have drawn from, especially Boko Haram.
Key parallels include:
1. Radical Anti-Western Ideology.
Like Maitatsine, Boko Haram rejects Western civilization, education, and democratic governance. The very name “Boko Haram” translates to “Western education is forbidden,” echoing Maitatsine’s core doctrine.
2. Charismatic Leadership
Both movements were driven by strong, charismatic leaders—Maitatsine and later Mohammed Yusuf of Boko Haram—who leveraged religious rhetoric to manipulate and mobilize followers.
3. The Use of Violence to Challenge the State
Maitatsine’s open confrontation with Nigerian authorities mirrors Boko Haram’s violent campaigns against government institutions, military forces, and civilians.
4. Recruitment of the Marginalized
Both groups targeted the poor, jobless, and disaffected youth, offering them a sense of purpose, community, and resistance against perceived oppressions.
5. Religious Manipulation and Extremism
Maitatsine’s distortion of Islamic teachings to justify violence laid the groundwork for the kind of religious radicalism seen today in Boko Haram and ISWAP (Islamic State West Africa Province).
6. Persistence Despite State Crackdowns
Maitatsine’s resilience even after the death of its leader illustrates how extremist groups can reorganize and evolve, a trait now evident in Boko
Haram’s splintering into groups.
The Lessons We Can’t Ignore
The Maitatsine movement may seem like a relic of Nigeria’s past, but its structure, ideology, and impact remain painfully relevant. It acted as a prototype for the insurgencies that followed, particularly in how it exploited poverty, religious sentiment, and state weakness. Understanding Maitatsine is not just about revisiting history; it is essential to understand the roots of terrorism in Nigeria today and how to effectively counter it.
To break the cycle, Nigeria must not only engage the military but also engage almajiris and encourage western education and also address the socioeconomic and ideological conditions that enable such extremist groups to thrive.
