The Kano State House of Assembly has recommended the dismissal, arrest and prosecution of the suspended chairman of the state’s public complaints and anti-corruption commission, Muhuyi Magaji. In addition, the Assembly has set up a 6-member committee to investigate his conduct as the anti-corruption czar from 2015 to 2021.
Details will follow.
The Publisher of Sahara Reporters, Omoleye Sowore, has been arrested by officers of the Nigerian Police Force (NPF) in Abuja.
The incident happened at the Federal High Court, Abuja, the venue of the trial of the leader of the proscribed Indigenous People of Biafra (IPOB), Nnamdi Kanu.
Sowore confirmed the incident on his Twitter handle that he was “Just arrested by @PoliceNG at the Federal High Court in Abuja!”
By India Biró
How far would you go in order to be forgiven? Would you send a text message? A letter? Flowers, or a gift? Would you track down the person you hurt and beg them to forgive you, even if it required a two-month journey?
For Zakariyya, the hero of Abubakar Shehu’s Hausa-language film Risala, his desire to be forgiven for eating fruit from a stranger’s farm sends him on a week-long journey on foot to the village of Baihan to ask the farm’s owner to absolve him of his sin. Throughout this journey, he encounters unsavoury characters, is repeatedly beaten up, almost dies of thirst, finds a fortune and loses it, and ultimately meets the love of his life.
Zakariyya is the perfect hero: modest, handsome, determined, faithful, never straying from his morals. Even when he is accused of being a robber, beaten, and insulted by the village’s men, he remains calm and only defends himself by explaining the misunderstanding. When they realize their mistake, he simply forgives them and moves on without holding a grudge. His character seems so genuinely good; it makes you wonder if you would admire him or be annoyed by his constant perfection if you knew him in real life. Surely there must be something that makes him angry or tempts him to sin? However, his strength of character throughout the movie is reminiscent of noble mythical or legendary characters known to Western audiences, such as Robin Hood. This is further reinforced by the pre-colonial setting when modern amenities were not yet present in Nigeria.
When Zakariyya finally encounters the farm’s owner, he appears unwilling to forgive him at first. Yet, because Zakariyya is such a noble person, he senses the opportunity to marry off his daughter to a worthy man. So he proposes to Zakariyya that he marry his ugly, deformed daughter Ummulkhair (sometimes also referred to as Ummu Salma). Zakariya, being the modest man he is, immediately accepts Ummulkhair and promises to treat her well. However, when we see her, she turns out to be exceptionally beautiful.
We learn that the farm’s owner in Baihan has been looking for a suitable husband for his lovely daughter for quite some time, yet every man he has encountered was too enamoured with her beauty, which he considers superficial. Thus, to test Zakariyya’s good faith, he tells him his potential wife is horrendously ugly. The fact that Zakariyya still vows to marry her proves he is not a superficial man and that he is truly worthy of marrying her. In the end, he is rewarded for all his troubles with a beautiful wife. Zakariyya questioning his wife’s integrity by asking her about her relationship with her parents proves he is still not superficial and really is interested in marrying a righteous woman, not just an attractive one.
The fact that Ummulkhair’s beauty is treated as a detriment to her father, resulting in her spending most of her life indoors, as well as her treatment as a prize or commodity for a man (especially her virginity), is unsettling to feminist viewers, yet reminiscent of Western fairy-tales such as Sleeping Beauty, Rapunzel, Snow White, etc., as well as being very fitting for a story set several centuries ago. While Zakariyya’s “test” of his wife before accepting her reeks of sexism, it is probably a very realistic portrayal of the treatment women faced (and continue to face) in many societies.
Another theory about Ummulkhair with regards to the many fairy-tale and magic-like elements in Risala is that she is, in fact, not conventionally attractive and that it is Zakariyya’s reward for being a good man that she appears beautiful to him. This theory can be discounted because, after revealing herself to him, Ummulkhair tells Zakariyya she was barred from leaving the house because of her beauty, so apparently, she really is beautiful and not ugly. However, disregarding this, one could come up with a hypothesis:
Before unveiling her to see her for the first time, Zakariyya says, “everything created by God is beautiful. Only people make distinctions between the good and the ugly.” Perhaps, Ummulkhair is somehow cursed with an ugly outer appearance, and Zakariyya’s words acted as a spell that lifted the curse and made her appear beautiful to only him. So, because his heart is pure and he has good intentions, he sees a beautiful face instead of an “odd-looking” one and instead of a hunchback, he sees a striking woman. Because he is deserving, he sees the beauty in her while others do not. Had he approached the situation differently, perhaps thinking, “poor me, to be stuck with an unattractive bride”, she would have appeared ugly to him.
Ultimately, regardless of the specifics of Zakariyya’s marriage, the message is clear: Those who are good-hearted and seek forgiveness for their sins will be rewarded for it. As such, Risala is a very wholesome film worth watching for its retro charm reminiscent of fairy tale films or Bible stories and its interesting storyline. In addition, the acting and editing manage to steadily capture the viewer’s attention, something unfortunately not always a given in Kannywood cinema as it is still a developing industry and production quality is often low.
While I consider Risala to be one of the better Hausa films I have seen, do not expect a lot of character development since Zakariyya is a perfect hero right from the start and other, more sinister characters like the robber Gambo die before they get a proper chance at reform. There is also some slightly unnecessary bloodshed coupled with overly dramatic and unrealistic special effects reminiscent of low-budget Japanese anime. On the other hand, the music may not be to everyone’s taste (especially Western audiences), but I found it rather pleasant and meshed well with the action rather than distracting the viewer. Subtitles for the final song would have been helpful for non-Hausa speakers, but the song was still fascinating and enjoyable, especially the dancing and colourful Hausa clothing. Overall, while the film could have easily been condensed into one part instead of two, the storyline is gripping, and the acting is done well. I would recommend this film to anyone new to Kannywood cinema.
India Biró is a student at the Institute of African Studies and Egyptology, University of Cologne. She can be reached via ibiro@smail.uni-koeln.de.
By Junaidu Danladi
I am writing this piece with too much pain, tears and sadness. The year 2020 will forever be remembered for the multiple calamities which have befallen humanity and the entire world. Ranging from the global Covid-19 pandemic to the economic meltdown and the mass deaths or the mysterious death as it was popularly called here in Kano. To people like me, though it affected many as well, the last was the most miserable. Mine was an unquantifiable and immeasurable sadness.
In 2020, I lost my beloved parents, relatives, friends, and teachers, including Baffa Malam Lawan, Malam Mamuda S/Fulani, Malam Ayuba, Maryama and Professor Haruna Wakili. My father, Abdulmutallib or Abdulmuɗallabi, as a native Hausa, prefers to pronounce it. Since birth, most people called him Danladi because he was born on Sunday, and this is traditionally known among the Hausa people.
As we called him, Baffa died on 9th August 2020 (19th Dhul Hijjah 1442 A.H.). His death did not come as a surprise to us due to his lingering health condition, which he dutifully managed for about a decade. I can still vividly remember how he died before me! It was around 7:00 pm when Dr Sa’adah of the emergency unit of Aminu Kano Teaching Hospital, Kano, confirmed to us that he was dead. We could only recite Innalillahi wa inna ilaihiraji’un – to Allah we belong, and to Him we shall all return – amidst a pool of tears. I managed to drive the car but in a very horrible condition. We refused to inform other members of the family of the sad news of what had happened. But by the time we arrived home, it was only crying and prayers all over. They have already heard it somewhere.
It was indeed a tough moment, not only for the immediate family but for many people around us. Baffa was not just a father to us but also a father to many people in our community. To me, he was not only a father, but he was my best “friend”! we spent most of our time together. Although I am not the last born, I am the last to survive; thus, I occupied the exalted position of “last born” (Dan Auta) by default. This development made me very close and endeared to him, especially in the last two decades. Whenever at home, we mostly live together.
As a child, he used to share with me his experiences as a lucky orphan. His father – my grandfather – Yusuf, died when he was a child. He inculcated in me a passion for history. Perhaps that could have been part of why I developed the interest to study History instead of my earlier favourite course, Mass Communication. My passion for knowing the past made me live and stay, in many cases, with elderly persons. I can still remember that during my National Youth Service (NYSC) at Potiskum in Yobe state, I mostly stayed with people above my age. Baffa also shared with me his experiences in farming and later as a junior staff of Kano State Water Resources and Engineering Construction Agency (WRECA). He was later transferred to Dawakin Tofa Local Government. He told me how they contributed to water supply, especially in the rural communities that were in dire need of it then. Interestingly, I later developed an interest in the history of water and electricity supply, which became my PhD research topic at Ahmadu Bello University, Zaria.
Despite my age and little experience, I became his chief adviser and treasurer. After he retired from civil service, he authorized me to be the signatory to his bank account.
As I was struggling to cope with the devastating situation of his demise, the sudden death of our mother occurred. She died on the 18th December 2020 (3rd Jumadal-Ula 1442 A.H.). It was around 1:25 am when my older brother Adamu (Danjuma) knocked at my door, informing me that she was in a critical condition that required prompt medical attention. We quickly rushed her to a hospital. However, she died a few minutes before reaching the hospital around 2:15 am. As usual, we could only recite Innalillahi wa inna ilaihiraji’un. You can imagine the situation. Returning home, it was just crying all over from family members and other people around that woke up at that time. Her death came with great surprise as she did not show any symptoms of illness.
After her death, it became clear that I have lost the dearest people in my life. However, I quickly consoled myself by remembering that even my father was an orphan. Above all, the greatest man in the history of this world, Prophet Muhammad (may the peace and blessings of Allah be with him), was an orphan.
Certainly, life will never be the same without them. But as a believer, I am very much sure that there is wisdom behind God’s decisions. And every soul must taste the pain of death.
I will not say much about their sterling qualities; it is a topic for another day. However, it is evident from the people’s testimony that they lived fulfilled lives worthy of emulation. My major worry is that I have lost their guidance, advice, support and constant prayers. The greatest responsibility before me now is how to uphold their good legacies.
May their souls rest in perfect peace, and may Aljannat al-Firdausi be their final home. May the Almighty Allah give us the fortitude to bear the irreparable losses, amen. And I wish to thank all for the condolences. May the Almighty God reward you richly.
Junaidu Danladi writes from the Department of History, Bayero University, Kano, Nigeria and can be reached at: jdanladi.his@buk.edu.ng.
By Muhammad Sabiu
Some 28 out of the 121 kidnapped Bethel Baptist Secondary School students have on Sunday regained their freedom after being held for weeks in captivity.
Recall that the students were on July 8 abducted at their school premises in Chikum Local Government Area of Kaduna State.
A report by Tribune newspaper has indicated that this development was confirmed by the Chairman of the Kaduna chapter of Christian Association of Nigeria (CAN), Joseph Hayab. He added that the students would be reunited with their families.
Although the abductors of the students demanded the sum of M60 million as ransom, it remains unknown whether or not the money was paid before the release of some of the students. Kidnapping and killings have become a quotidian threat in northwest Nigeria despite the efforts made by security agents to curb the problems.
By Tajudden Ahmad Tijjani
The Bauchi State government has indeed taken the bull by the horns by suspending the license of all private NCE awarding colleges. It’s a fact that any society that does not prioritise education will retrogress.
The state government’s decision is a welcome development. All private National Certificate of Education ( NCE) granting institutions have had their license revoked in the pearl of tourism because of their negative contribution to the state’s educational development. The standard of education in the state is persistently getting lower.
For the operators of such mushroom NCEs, losing their license will be a tough pill to swallow. Notwithstanding, it’s the right call from the government’s side because allowing them to continue operating results in the graduation of incompetent, quack teachers who are the benchmark of our state’s underdevelopment.
Indeed, anywhere In the world, the importance of education can never be overemphasised; quality education is essential for long-term development.
Last September, the United Nations (UN) ratified 17 Sustainable Development Goals (SDGs) to serve as benchmarks for every nation to ensure global prosperity, protection of the planet, and poverty eradication.
All countries and stakeholders acting in collaborative partnerships will implement the plan Goal 4—Quality Education: Ensure inclusive and equitable quality education and promote lifelong learning.
The call for a Quality Education, not merely access to any education, by the UN is a great step in ensuring that all children and adults, not just those born with a silver spoon, have access to quality education.
Education is more than just a content delivery system; it is a system designed to help all children and adults reach their full potential and see themselves as contributing partners of society. The former UN Secretary-General Ban Ki-moon set the SDG process in motion in 2012 by declaring that every child must be in school. The quality of those schools must improve so that students are prepared to be productive citizens ready to lead the future.
Indeed, supporters of our beloved state should applaud the Bauchi state government’s decision to not only renew the licenses of these schools but also to sanction any defaulting so-called institutions per existing laws.
However, let the government ensure that standards are strictly followed, that rich content is provided, and graduates are produced who are assets and productive in the twenty-first century, rather than liabilities.
Tajuddeen Ahmad Tijjani writes from Galadima Mahmud street, Kasuwar-kaji Azare, Bauchi State.
By Salisu Yusuf
Since becoming the crown prince and de facto leader in 2017, Prince Mohammed bn Salman (known as MBS) is stirring controversies in Saudi Arabia and making the country a battleground between the conservative Sunni and trendy Western values.
Immediately after assuming power, MBS declared that the return of ‘moderate Islam’ was key to his plans. MBS’s declaration is an affront to Islam because his statement gives credit to Western media, which categorises Muslim adherents as either ‘moderate Muslim’ or ‘Islamic extremism.’ Such labels are derogatory and indictment; to label somebody as either moderate or extremist Muslim is to say that extremism is an extension of Islam. Moreover, MBS’s statement is a subtle backing to America retaining Guantanamo Bay Camp, where many innocent Muslims are being held without a trial and tortured.
In 2018, MBS lifted a ban on women drivers. Saudi, being the last country in the world where such provision existed. Many, including Muslims, commanded the move as there’s no available Qur’anic injunction or Hadith that prohibits doing so. However, shortly before the ban was lifted, many women rights activists who campaigned against the ban were rounded up and imprisoned.
Bn Salman is seen by many as a power monger. For example, he was seen in 2017 shortly after becoming the crown prince with the former crown prince, Mohammed bn Nayef, the former pledging allegiance. Bn Nayef is King Salman’s nephew. He’s, therefore, MBS’s cousin. Bn Nayef was seen kneeling and kissing his older cousin’s hand, a gesture disapproved in Sunni Islam.
Saudi annual billion-dollar US arms deal is making Saudi Arabia a laughing stock. Former US President Trump supports Saudi because of the deal, and on the other hand, US moral and financial unconditional support to Israel is a source of concern.
The latest controversy is the mosque speaker restrictions. The Saudi government asks Imams and Muezzin to lower their speakers to a third of their maximum volumes during calls to prayer and during the prayer itself.
Opponents criticise the restrictions, saying cafes and restaurants could be heard blaring loud music all over the country. Authorities had earlier said they placed the restrictions because parents complained that the speakers disrupt their children while asleep. Even though modern means of a call to prayer, the outrageous number of mosques and airing the prayer itself could be contestable if they’re brought under strict Islamic legal spotlight, some see MBS’s attempt to give some consolation measures to Western nationals living in the Kingdom.
Prince MBS has stepped up his opposition to freedom of expression, arresting and jailing many critics. Some have paid the heavy price with their lives, like the US-based journalist Jamal Khashoggi who was extrajudicially killed in the Saudi Consulate in Istanbul. Many members of the ruling family were also arrested and imprisoned. They could only be released after paying the state some huge amounts of money, which authorities claimed was payback for alleged corrupt practices. In the past, substantial freedom of expression was allowed, especially on issues of check and balance.
Brazenly, Saudi Arabia has recently signed a 10-year professional wrestling contest show with an American World Wrestling Entertainment Company (WWE). So today, you can go to a stadium in either Jeddah or Riyadh and watch wrestling contests; Royal Rumble, Super Showdown, etc., are a daily occurrence as is seen in Texas, New York, and other cities in America.
Moreover, Hajj has been suspended since last year. The first time a Hajj was suspended since the creation of the Saudi Kingdom in 1932. Many Muslims criticise the move after watching the mammoth crowd that graced the 2020 Euro final played this month (July) at Wembley stadium. Over 60,000 spectators watched the final. Prior to kickup, thousands of Italian and English fans were shown walking en route to Wembley, overlooking the so-called Covid-19 protocols. If Europe, the epicentre of the coronavirus, could gather such huge crowds, they asked, why the international Muslim community could not be allowed to go to Hajj?
As Prince Mohammed bn Salman consolidates power and his father gets older, only time will tell for how long and which of the two contrasting values will win the battle in Saudi Arabia’s mainly Sunni, conservative community.
By Muhammad Sabiu
A 41-year-old man, identified as Hammawa Usman, in Ganye Local Government Area of Adamawa State has been apprehended by the police for beating Rabiyatu Usman, his wife, to death in a fight involving N1,000.
The News Agency of Nigeria (NAN) has reported that this was coming almost one week after a similar incident happened in the same state.
“The suspect angrily reacted by hitting her head against the wall… she fell unconscious and was rushed to the hospital where she was later confirmed dead,” Sulaiman Nguroje, Police spokesman, confirmed the incident in a statement made available to newsmen on Thursday in Yola.
Mr Nguroje added, “The suspect was apprehended by the police following report received from a relative of the deceased and a good Samaritan.”
As the investigation into the incident is ongoing, the Adamawa State Commissioner of Police, Aliyu Alhaji, has commended the police and people of the community for facilitating the arrest of the culprit. He added that he would soon be prosecuted.
By MA Iliasu
In May 2021, a lecturer of Managerial Economics stood before his graduating students and raised a question: “What is the benefit of government intervention?” And as any man with as little as second-hand knowledge of the economic theory would expect, the response was dominated by arguments raised along market inefficiency corrections. However, the lecturer didn’t seem convinced. He asked once again: “What market inefficiency has the interference of the Nigerian government ever corrected?”. Similarly, the class went silent, a poverty of options so revealing for a graduating year that champions Keynes and government intervention. And for an endeavour so rich with controversy and a lecturer of investment-banking speciality known with open admiration towards a free market, the mood was that he was trying to discredit the whole notion of government intervention, as do many new classicals and monetarists at the encounter with Keynesianism. And who had sufficient reason to blame him?
Meanwhile, while the teacher had a point to discredit government intervention with evidence from Nigerian experience, the encounter also reminds us about the dilemma of the economic society in which unreasonable applied entities bring shame to reasonable economic principles. Indeed, learning the dynamics since the loop in 2008 warrants the argument of government intervening to stimulate the economy proving more viable and efficient than any policy prescription on the alternative, which exonerates the logic of intervention and asks what’s the Nigerian government doing? Yet, it equally seeks to discover what is wrong that’s demoralising the Keynesian tolerance and even the benefit of doubt borrowed by classroom experts?
Inflation in Nigeria is at an all-time high. Productivity is nearing an all-time low. Debt status is rising. The value of the domestic currency is depreciating. The exchange rate is unfavourable. Deficits are being recorded regularly in the balance of payment. At the same time, the impact of the unemployment rate is proving possibly the most threatening phenomenon seen in the country since the Civil War. Among many other disastrous economic signals last seen rallying together, they formed a coalition that devastated a whole economic society in Greece.
The economic culture in Nigeria proves childish at both national and individual levels. A beleaguered government that’s living beyond its means – expenses weigh more than incomes – taking loans from international institutions to cover its deficits with no respect for the weakening revenue base. The inspiration to sustain whose child play also comes from the expectation of bailout in the event the game can no longer be played – which is the likeliest outcome, which at this trend of the global economic crisis is also utterly ill-advised. And the cancerous logic is extending within the economic society.
The individual households whose position proves more difficult have been deliberately imitating the culture in their search for economic escapism. Records show when the Covid-19 loans were made available for employees and business owners to reduce the pain caused by the pandemic, the applicants rallied up to enjoy the incentives without thinking that someday they are expected to pay back. The popular belief is a satirical question that asks: “when the government comes looking for a payback from an insolvent beneficiary, of what grave would be the consequence?” – so much like an institution of government which lost the plot and economic agents who have resented to a carefree, self-destructive autopilot culture.
The fact is when a loan applicant predicts insolvency by the expected time of repayment before even securing the loan in the first place; questions need to be asked on the logic, responsibility and the economic motive behind it. Because it seems like a ploy to use the money on non-renewable and nonrefundable ventures – funding consumption deficits caused by inflation – which is an endemic culture so common among Nigerian economic households. One which was effortlessly taught and subconsciously propagated by the assembly of the states and federal governments that apply for foreign loans to service non-renewable and nonrefundable ventures, mainly covering deficits caused by a high recurrent expenditure that can’t be tamed by achievable income streams, which is also a consequence of the very actions both the government – that’s expecting repayment from people while in itself doesn’t know how to repay its own – and individuals who are swimming deeper into the norm. Such a devastating comedy of errors!
The circle eventually ends up like the Greece economy, where the government was cuffed by debt with no viable formula for repayment. Half of the populace was insolvent and unable to repay loans. The other half came together to endure the torture of the ever-rising inflation, causing more unemployment and a significant reduction in productivity. The unreasonable printing of money in the name of the so-called quantitative easing also destroying the effectiveness of monetary policies by causing the velocity of money to outweigh the productivity. The consequence is more inflation and even lesser productivity.
Meanwhile, such wasn’t the initial logic of government intervention. Securing loans to cover deficits was meant to fund renewable expenditures that shall bring back profitable economic value capable of boosting the repayment process and the fluidity of market efficiency. Rather than amputating the currency and foreign exchange values to secure loans that’ll not only be misused in servicing pensions and luxuries but paradoxically damage the work rate and the effectiveness of hardworking economic enterprise in Nigeria.
An intermediate macroeconomics lecturer once asked in a test: “would Keynes agree with [the] Nigerian government if he was to come back?” during my third year in college. As the lecturer taught, the correct answer was yes because the government embarked upon the Keynesian prescription of the budget deficit and fiscal intervention as unmistakably stated in the annual budget. But I trusted the application of the policy to be so wrong as learnt in the vivid results of the quarters that I couldn’t betray my conscience as to answer yes. No, in my results-backing opinion, Keynes wouldn’t agree with Buhari or any brain in the economic cabinet for that matter. The attempt, whether deliberate or not, is a mockery of the policy. Which instead of stimulating the economy, it’s ending up destroying the engine beyond an easy repair. The Greeks can attest by experience, as shall any Nigerian who’ll live beyond now. So if yes was the correct answer, then no was even a more accurate answer. If all were to be judged from it, Nigeria is the deepest loophole that happens to the logic of intervention. The economy just couldn’t have done any worse in total free-market mode.
Intervention means intervention anywhere in the world. But some interventions are closer in reason to the actual rationale behind intervention than others. To which Nigerian experience is immune. The comedy of errors witnessed in the country is no more than an institution of government subjecting the economy like a nomad does a cow to get milk. How sympathetic of a nomad to feed the cow and ensure its health before milking? Nigerian government can’t say the same with our economy with the direct negligence and the alarming-albeit-avoidable debt culture. A tragedy to the principles! A field day to the policy alternatives! And an absolute joke of applied departments! Lord have mercy!
MA Iliasu is an economist who writes from the ancient metropolis of Kano. He can be reached through his email: muhada102@gmail.com.
By Dr. Aliyu Isa Aliyu and Abdullahi Dogon-Nama (PRO KSA)
Former senator of Kano Central and governor of the state, Engr Dr Rabi’u Musa Kwankwaso, decried how the current government destroys the state’s existing socio-political and geographical landscapes. He described the government’s leadership style as “amateur”, adding that its people “are always oblivious of the realities”. He disclosed this during a Sallah visit paid to him by the state leadership of Kwankwasiyya Scholars Assembly (KSA), at his Miller Road residence, in Kano State. The Assembly was led by its president, Dr Yusuf Ibrahim Kofar Mata.
Many important Kwankwasiyya dignitaries were in attendance during the visit. They include Engr. Abba Kabir Yusuf (Abba Gida-Gida), the popular PDP Kano State governorship candidate; Comrade Aminu Abdussalam, Dr Yunusa Adamu Dangwani, Alhaji Rufa’i Sani Hanga, Barrister Aminu Dala, Prof. Umar Faruq, Alhaji Yusuf Bello Dambatta, Hajiya Ladidi Garko, Hajiya A’in Jafaru, Hajiya Amina HOD, Alhaji Alhassan Doguwa, among many others.
The main aim of the visit is to extend the association’s appreciation, Sallah message and warm greetings to the grand commander of Kwankwasiyya ideology. Dr Kofar Mata added that they were there to update Sen. Kwankwaso on another vital milestone Kwankwasiyya Scholars achieved. This includes showcasing the Assembly members who recently completed their PhDs at various fields of studies from different countries worldwide.
The new-minted PhD holders are Dr Najaf Auwal from Fagge LG (PhD in Business Administration), Dr Mustapha Balarabe Idris (Chemistry), Dr Bashir Ibrahim Linguistic (English), Dr Nura Shanono (Agricultural and Environmental Engineering), Dr Zahradeen Getso (Chemistry), Dr Jibrin Yusuf Habib (Zoology), Dr Abdurrahman Abubakar Dambatta and Dr Zahraddeen Kademi.
Recall that during the leadership of Kwankwaso as the governor of Kano, he sent thousands of the state indigenes with good results in their bachelor’s degrees to further their studies abroad. The programme has been applauded by many people in Nigeria and other important dignitaries around the world.
However, some local champions, especially the opposition politicians, challenged the move, describing it as a waste of money and resources. Moreover, some argued that such degrees could be obtained even in Nigeria. However, Governor Kwankwaso insisted and took the hardest decision of sending the students. As a result, today, even the former governor’s opponents witness the massive success of the scholars who return from different countries with PhDs, some of whom graduated as the best students.
During his speech, Sen. Kwankwaso thanked the representatives of the scholars but lamented the destruction witnessed in the state by the current government. “I have never thought, even in my dreams, that the spacious Kano Eid ground would be defaced as such. But, unfortunately, some anti-Kano politicians have made it a habit to destroy all the spaces and peace of the state for their selfish reasons.”
“Look at the pediatric hospital near the Emir’s house. The governor and his evil cronies are surreptitiously bastardising even the monumental Badala of Kano. I was recently told that Kano State Government had accrued a debt both local and foreign to the tune of 185 billion!” he added.
