Education

By Abdullahi Sulaiman

The Parents Teachers Association of Rabiu Musa Kwankwaso Bilingual College, Niamey, Niger Republic, has appealed to His Excellency, Governor Abba Kabir Yusuf, to honour the promise made by the former Governor of Kano, Dr Rabiu Musa Kwankwaso to return their children to their school in Niger Republic. 

The students have not been in school for over a year now, while their peers in the Niger Republic have already resumed classes in the new session five weeks ago.

Dr. Ibrahim Habu, Chairman of the PTA, commends Governor Yusuf for prioritising education with substantial budget allocations. However, he urges him to address the unresolved issues of Bilingual College students in Kano from the last academic session. He calls for immediate action to ensure no child from the college is left idle at home.

The PTA Chairman urges all stakeholders to work collaboratively to fulfil Rabiu Musa Kwankwaso’s vision of establishing a Bilingual college, emphasising the importance of equipping students with bilingual skills in French and English to enhance self-reliance and global competitiveness among Kano’s next generation of citizens.

The Chairman also calls on the people of Kano State to continue supporting Governor Yusuf’s educational initiatives. These initiatives will ensure sustainable development in the education sector and contribute to the overall development of Kano State.

By Uzair Adam

The Senate of Bayero University, Kano (BUK), has extended the registration deadline by six weeks for students who sat for the First Semester examinations without completing their fee payments.

This decision was reached during the university’s 418th Senate meeting on Wednesday, November 27, 2024, following a recommendation by the Vice Chancellor.

In a statement issued on Friday, Lamara Garba, the Deputy Registrar and Head of Public Affairs, said the extension, effective from Thursday, November 28, 2024, will give affected students additional time to finalise their registration.

Garba warned that students who fail to pay within the extended period will be required to suspend their studies for the 2023/2024 academic session.

He also disclosed that the Senate has approved a suspension of studies for students who were unable to register or sit for the First Semester exams due to unforeseen circumstances.

“This decision highlights the university’s commitment to supporting students facing financial challenges,” Garba stated.

By AbdulMajid Haruna

Several policies on education span across four decades, and yet Nigeria is still grappling with the menace of out-of-school children. Recent statistics from UNESCO projected a figure hovering around twenty million, with a significant portion of the children being the Almajiri Quranic students. 

Issues such as inconsistent government policies, poor implementation, inadequate funding, and limitations in terms of the scalability and scope of interventions provided by non-state partners and international donors have hindered efforts to address the problem. However, cultural and religious resistance remains a significant barrier.  

The classical system of Quranic Almajiri education imbibes Islamic teaching that every Muslim must acquire religious knowledge. However, culturally, the system aims to instill self-reliance and a sense of responsibility in the social and moral training of the child through hardship, toil, and hunger.

Sufism, the doctrine on which the system was founded, frowns at self-indulgence and believes asceticism and humility to be the hallmarks of a seeker of knowledge. This sentiment was echoed in the Weekend Triumph Newspaper of August 26, 1989, by Abdulkareem A. Bello, who describes the system as “the old wine in an old bottle”. 

In this article, Samaila Ado, an Almajiri in the Kano municipality, was reported to have said, “Our deplorable and wretched condition is a symbol of selflessness and humility.” According to Samaila, a true Almajiri is not concerned with worldly gains but rather is busy preparing for eternal life, which is more paramount.

Historically, the system had flourished owing to the support from the state’s public finances, the local community, and the philanthropic efforts from elites that catered to the modest needs of the children. During this time, the Almajiri scholars were artisans who, during their lecture-free hours, engaged in farming, fishing, well construction, production, masonry, trade, and tailoring. Most were farmers of the iconic Northern Nigerian cotton and groundnut pyramids. Some engaged in leather tanning and shoe and bag making in the old Sokoto empire. 

Sadly, however, the system has failed to adapt to the realities of the twenty-first century, with the modern Quranic Islamiyyas overshadowing the traditional Tsangayas and the Western secular education providing the safest route to climb up the socio-economic ladder. But more worrisome is the report that said six out of ten Almajiri pupils never find their way back home, and many lose their lives through street violence, ritual killing, kidnapping, disease and hunger.

Over the years, Integration has proven difficult due to the inadequacy of our policies. A careful analysis of the failure of Jonathan’s Almajiri integrated Model Schools by the Former Director of the Universal Basic Education Commission, Professor Ahmed Modibbo Mohammed, at Arewa House In Kaduna revealed that the lack of sensitisation and mobilisation of the nation affected the level of buy-in leading to a decrease in support and acceptance of the new system.  

Qualitative assessment research corroborated this analysis, carried out among Almajiri communities in Adamawa State. It demonstrated that including secular subjects was one of the major reasons parents did not welcome the program. 

Time and again, our policymakers have underplayed the subtle but widespread sentiment among the Islamic traditionalists who fear the new order poses the danger of erasing the cultural identity of the people. In a 2021 report published by The Resource Centre for Human Rights and Civic Education (CHRICED), Sheikh Bakura Assusaawi was remarked to have said: “Every Islamic scholar had gone through the system which shows us that there is indeed a great benefit in that system which we cannot afford to lose. There is no other help apart from helping the religion, and when we all neglect to do that, there is never a way forward.”

This allegiance to the old system and aversion towards Western education is rooted in the early events of the 20th century. On October 9, 1902, Fredrick John Lugard replaced Arabic & Hausa-Ajami (Hausa written with Arabic alphabets) with English & Romanized Hausa as the official language of Northern Nigeria. 

This single act in history changed the region’s educational scholarship trajectory. Not only did it render the rich knowledge produced in Ajami in the fields of humanity, science, and social science by the preeminent Sokoto caliphate obsolete and dying, but it relegated those proficient in this script to the background because to be “literate” and “employable” means to speak English and to write in the Roman script.

Tragically, the British also failed to recognise the Almajiri schools and abolished their state funding, tagging them as mere religious schools. This linguistic displacement brewed an identity threat in the people’s social psyche, igniting disdain and antagonism for the new system introduced by the colonial state and the Christian missionaries. 

Unfortunately, a century gap is still not enough to change the thought patterns of the Almajiri community. A recent story shared by a Twitter user about his late colleague’s son aptly drives home my point: 

The colleague had died, and the possibility of sponsoring the child’s education was hanging in the balance because the grandmother was standing in the way. She wanted the son to be enrolled in an Almajiri Quranic school instead of a secular Western school. 

The Twitter user was baffled because the grandma wouldn’t budge even when it was suggested that the child attend a formal school on weekdays and the Almajiri school on the weekends.

Many juxtaposing factors remain underpinning enrolment in traditional Almajiri education, barring socio-religious commitments and an aversion to Western education. These include rural-urban migration in search of greener pastures, disbanded families due to divorce or the death of the breadwinner, poverty, irresponsible parenting, and bad governance. 

Integration begins by fixing the stated problems, but reorienting society to the limitations of this age-long conservative approach to Islamic scholarship takes precedence.  Ever since the pilot scheme of 1964 to modernise Islamic schooling in the Northern Nigerian government headed by Sir Ahmadu Bello that ran successfully for few years before coming to a halt after his assassination, subsequent education policies namely Universal Primary Education (1976), National Primary Education Commission (mid-1980s), Universal Basic Education Act(2004) and Ministerial Committee on Madrasa Education (2009) which led to the establishment of President Jonathan’s Almajiri Model Schools have suffered detrimental setbacks.

Policies are cathedrals in the grand scheme of things; reality is the quicksand sinking them to the bottom. The government and relevant stakeholders must develop the political will to implement policies to their very ends. Most importantly, they must engage in intensive enlightenment, mobilisation, and re-orientation of the populace through the mass media, town hall meetings, and active involvement of the traditional Ulamas and leaders. 

AbdulMajid Haruna is an education thought leader and an inclusive education advocate primarily focused on vulnerable Almajiri children. He can be reached via abdoulmajeed570@gmail.com.

By Hussein Adoto Bello 

In the first rotation of my clinical training at a federal government university teaching hospital in North Central Nigeria, resident doctors went on strike to protest the kidnapping of their colleague in Kaduna. The government threatened “no work, no pay.” Students lost a week of clinical training. The victim wasn’t released until weeks later. 

When I reached the second rotation, I was greeted midway with a warning strike by consultants protesting the non-payment of their arrears. Classes came to a halt, and we, the students, had to hustle for an extension. 

Now, in the third rotation, the Medical and Dental Consultants Association of Nigeria (MDCAN) has declared another strike. Students will once again be the victims, but life will continue.

Medical students may be called the next generation of residents and consultants, but when push comes to shove, we are the first to be thrown under the bus. And then patients. Classes stop. Clinics and theatres become skeletal, attending only to critically ill patients and emergencies. 

For students, the situation becomes a matter of finding X, where X is the number of days, weeks, or months the “warning” strikes will go before they are suspended or transform into indefinite strains.

What can we do? Unlike Mour Ndiaye in The Beggars’ Strike, the people who put students in this limiting position don’t need us to survive. We don’t pull enough academic or professional weight to influence their advancements as doctors, consultants, and professors. They can resume whenever and however. 

Government officials know they can keep students at home for nearly a year without hurting their chances at the polls. The students may even fight tooth and nail for them. 

The never-seen-but-felt hands of the hospital and the university management don’t need student crutches to do as they please. Their appointment is not premised on how long students spend in school or patients’ satisfaction. Students and patients are all left to gnash their teeth in the Academic and Clinical Waiting Area while the royal rumble rages. 

It’s not easy, therefore, to try playing Nguirane Sarr. The clever blind beggar realised that beggars have services they can withhold in light of their harassment, which made a difference in The Beggars’ Strike. 

What do students have? Twitter/X hashtags and a lot of God abegs! Boycotting classes, clinics, and theatre may not help; it will only transform an acute case into a chronic one. 

Students in Algeria went on strike to demand more residency openings and accreditation of their diplomas. It’s been weeks, and the issue has yet to be resolved. 

Moroccan students revolted against the shortening of their programmes from seven years to six by declaring a strike in January. December is less than two weeks away.

Meanwhile, medical students here rarely face such massive blows at once. We adjust to the worsening learning difficulties until we graduate, leaving the next generation of students to endure the crucible. Resilience, after all, is an undeclared objective of medical training. 

We are not equally affected, either. A clinical student has a different worry than those still struggling with anatomy and biochemistry in preclinical classes. A strike by ASUU lecturers may not be felt in the clinics. Students in private schools are largely immune to what happens to their colleagues in government universities, and so on. 

For now, one can only hope—rather than expect—that the country establishes independent arbitration bodies for resolving labour issues promptly without sacrificing hapless students and patients at the altar. 

Such a body should include representatives from labour unions, the government, students, and neutral mediators to ensure impartial decisions are swiftly implemented. It should also be able to hold the government, employers, and labour unions accountable so that everyone can act with greater responsibility and not with the callous indifference that has come to characterise labour disputes in Nigeria. 

Besides, labour unions and student bodies should organise themselves into a powerful lobby force that can successfully push for policies that serve their interests instead of waiting to use strikes to protect them. 

More importantly, striking workers and the government should give students and patients an alternative to manage while they bicker. They should host virtual classes if they can’t come for physical ones. They should host clinics or virtual consultations if they can’t go for ward rounds and theatre sessions. 

Thankfully for students, the ṣégé (difficulty) of strikes comes in aliquots, so we build tolerance until the situation rankles less and resistance becomes pointless. We only have to survive in brooding silence until we can escape the system with our scars or embrace it—like Ramatoulayé in So Long a Letter.

Hussein Adoto writes via bellohussein210@gmail.com.

By Anwar Usman

The Minister of Education, Dr Tunji Alausa, on Wednesday, announced the dismissal of the Pro-Chancellor and Chairman of the Governing Council, Federal University of Health Sciences, Otukpo, Benue State, Ohieku Salami, due to actions “unbecoming of his office and violations of established procedures.”

According to a statement by the Director of Press, Federal Ministry of Education, Folashade Boriowo, the decision followed a series of unprofessional actions by the pro-chancellor “including the suspension of the Vice-Chancellor without following the normal procedures.”

The statement stated that despite intervention by the ministry of education and formal requests to rescind the unlawful suspension, Salami refused to abide by the order, resorting to “abusive and threatening behaviour towards the ministry’s directors, including the Permanent Secretary.

“The Honourable Minister of Education, Dr Tunji Alausa, noted that such conduct undermines the ministry’s supervisory role over the university and jeopardises the institution’s stability and governance.

“In line with this decision, the minister has requested the appointment of a new Pro-Chancellor and Chairman of the Governing Council for the Federal University of Health Sciences, Otukpo, to restore proper governance and ensure the university operates in accordance with the principles of law, due process and accountability.”

By Ahmed Rufa’i Shehu

Although unprepared for this, I am excited to celebrate a renowned educational and religious scholar, Professor Ishaq Oloyede (JAMB Registrar), for his successful retirement from the University of Ilorin. 

Prof. Oyedele has left the famous University of Ilorin after spending meritorious years as a lecturer. This led to his appointment as the Registrar of the Joint Admissions and Matriculation Board (JAMB). 

Prof. Oloyede is undoubtedly one of the people who made the University of Ilorin one of the best in Nigeria and Africa. The send-forth dinner was very colourfully organised.

Although Prof. Oyedele has retired from active university teaching, he still contributes his quota to the tertiary education sector. The ancient city of Ilorin was alive with celebrations for Prof. Oloyede.

One need not mention the innovations he has brought to the conduct of the JAMB examination and the running of the board’s affairs, including the welfare of the staff. It’s a blessing to have him as a boss. His unwavering support for his staff will not be overemphasised. Therefore, for me, the University of Ilorin should grieve after losing this astute Scholar. 

It took me eight years to understand his policies despite my beliefs and doubts, but I have concluded that Professor Ishaq Oloyede means Discipline and Integrity.

Happy Birthday and Happy Retirement, Sir

By Uzair Adam 

The Joint Admissions and Matriculation Board (JAMB) has initiated the accreditation of Computer-Based Test (CBT) centres in preparation for the 2025 Unified Tertiary Matriculation Examination (UTME). 

JAMB’s Public Communication Adviser, Dr Fabian Benjamin, announced the commencement of the accreditation exercise in a statement on Sunday, emphasizing its importance in ensuring a smooth examination process.

The statement urged new CBT centres interested in participating in the 2025 UTME to review the requirements provided on JAMB’s official website. 

According to the statement, prospective centres must be able to familiarize themselves with the outlined standards by visiting the JAMB portal and submitting a formal notification of interest to the Registrar through the respective Zonal Director or State Coordinator.

Established centres that were accredited for the 2024 UTME and operated without issues are required to register their interest via the Centre Management System (CMS) Portal. 

For new centres, JAMB’s Zonal and State Offices will assist in creating accounts on the CMS Portal to facilitate their registration. 

“All centres must complete the mandatory Autobot/Autotest on a date to be announced as part of their preparation for the physical accreditation visit by the Board’s team,” the statement noted.

Dr Benjamin highlighted that only centres that successfully pass the Autobot/Autotest and meet JAMB’s stipulated standards would proceed to the next stage of the accreditation process. 

The physical accreditation exercise is set to commence in December 2024, with notifications sent only to qualifying centres.

JAMB reiterated that centres failing to meet the required standards during the Autobot/Autotest will not be considered for inclusion in the 2025 UTME registration and examination.

By Waliyat Ayomide Oseni

In an era increasingly defined by globalisation and interconnectedness, cultural diversity has become pivotal in shaping educational frameworks worldwide. In Nigeria, a nation rich in ethnic plurality and cultural heritage, cultural diversity within educational institutions assumes strategic importance.

Cultural diversity refers to various cultural, ethnic, and social backgrounds represented within a community. Nigeria is often called a “melting pot” due to its numerous ethnic groups, languages, customs, and traditions. This diversity can enrich the educational experience, providing students with a broader worldview and enhancing their understanding of global issues. 

Nigeria is a diverse country with over 250 ethnic groups and more than 400 languages spoken, reflecting a rich cultural tapestry. This diversity is fundamental to Nigerian society and contributes to its vibrancy and uniqueness. Ethnic groups such as the Hausa-Fulani, Yoruba, and Igbo, among others, each bring their traditions, languages, and customs, creating a mosaic of cultures across the nation. 

Religious diversity is also prominent, with Islam, Christianity, and traditional African religions coexisting harmoniously. This cultural richness is celebrated through various festivals, ceremonies, and events, showcasing the country’s diverse heritage and promoting unity among its people.

One of the most significant benefits of cultural diversity in Nigerian educational institutions is promoting critical thinking and problem-solving skills. Diverse classrooms encourage students to engage with differing viewpoints, challengepreconceived notions, and foster respect for others’ beliefs and practices. This exposure sharpens analytical skills andcultivates empathy and social awareness, which are crucial for functioning in a diverse society and workplace. 

Diversity also fuels creativity and innovation in the learning process. When students are encouraged to collaborate across cultural boundaries, they combine unique experiences and ideas, leading to imaginative solutions to complex challenges. 

For instance, blending cultural perspectives in group projects can enhance creativity and result in more comprehensive and multifaceted outcomes. Educational leaders who emphasise collaboration among students from diverse backgrounds can harness this potential, creating an environment that nurtures innovative thinking.

In addition, extracurricular activities such as cultural festivals, language clubs, and international exchange programs can enrich students’ learning experiences and promote cultural appreciation. These initiatives foster community and belonging while encouraging students to celebrate their unique identities.

In conclusion, cultural diversity within Nigerian educational institutions offers many benefits, including enriched learning experiences, enhanced critical thinking, and improved interpersonal skills. Educators play a vital role in embracing this diversity and fostering an inclusive environment where every student can thrive. As Nigeria continues to navigate its identity within a global landscape, prioritising cultural diversity in education will undoubtedly enrich the learning experiences of future generations and contribute to the nation’s development.

Waliyat Ayomide Oseni wrote from the Department of Mass Communications, Bayero University, Kano.

By Mujahid Nasir Hussain

Before I received my call-up letter to serve in Kaduna, I had only visited two states in Nigeria: Bauchi and Katsina. As rooted as I was in Kano, I was confident that one day, a journey would take me on an expansive adventure. On a Monday morning, my letter arrived, and I was assigned to Kaduna. Without hesitation, I accepted the call, feeling both the weight of the commitment and a sense of excitement for the journey ahead.

My arrival at the Government College Temporary Orientation Camp, Kurmin Mashi, was immediately followed by an unexpected nomination. A day after settling in, the NYSC certificate officer responsible for Muslim affairs addressed us after the Fajr prayer. He announced they would select a camp Ameer, Imams, and mosque officials to guide and regulate Muslim activities for the three-week orientation. While the officer invited all interested corps members to a screening at 9:00 a.m., I initially had no interest in volunteering. 

I had been an Imam throughout my four years at Bayero University Kano and knew the demands of such a role well. However, a friend’s persistent encouragement eventually swayed me. He reminded me that contributing in this way could be significant, so I agreed to attend the screening. By the end of the process, I was nominated as the camp Ameer among a large pool of competent Muslim corps members. This role demanded dedication, organisation, and the ability to balance multiple responsibilities, each of which became an invaluable part of my camp experience.

I sought additional ways to engage and support my fellow corps members throughout the orientation. Given my background in a medical-related field, I joined the Red Cross team, a requirement for those in health-related disciplines. This opened up an opportunity to teach cardiopulmonary resuscitation (CPR) and choking management, skills I had learned and been certified in through the Basic Life Support training at Aminu Kano Teaching Hospital just four weeks before arriving in camp. Sharing this knowledge with my peers was a gratifying experience and reinforced my commitment to the responsibilities I had taken on.

As the orientation phase ended, the NYSC program’s next chapter brought me another unexpected role—the position of Medical & Health Community Development Service (CDS) president. This time, I was both surprised and a little amused at the nomination, especially when someone in the group remarked, “He only studied physiology,” implying that there were candidates with medical and pharmacy degrees who might be more fitting for the role. However, my fellow corps members saw beyond that comment, recognising my active participation and consistent presence in discussions on various health issues. Their confidence in me reaffirmed my belief in engaging fully in every opportunity, regardless of qualifications or prior experience.

One of the most transformative aspects of my NYSC journey was my placement at a diagnostic centre. This placement became a learning ground where I progressed from never handling a sonography probe to becoming a trusted cardiac sonographer. Each day at the centre involved performing different scanning procedures, including cardiac sonography—a skill I never expected to acquire. 

Before long, I began visiting primary healthcare centres to conduct these scans and report results, trusted to work independently by the centre. This experience not only built my technical skills but also gave me confidence and professional growth that went far beyond the confines of my physiology degree.

Reflecting on this journey, I am grateful for the complete immersion I experienced by staying in Kaduna. Many corps members, especially those posted close to their home states, travel back frequently, often missing out on opportunities to develop their skills more deeply. Though I only made two trips back to Kano throughout my service year, the experiences and skills I gained in Kaduna were irreplaceable. 

NYSC offered a space where I could grow beyond the confines of my academic background, gaining hands-on expertise that would ultimately make me more valuable in the job market. The scheme is a golden opportunity to stand out for those wondering about the job prospects after NYSC. If I had only my physiology degree to present to future employers, I’d be no different from countless other graduates with the same qualification. But by stepping out of my comfort zone, learning sonography, and building leadership experience, I now have more to offer.

Prospective corps members should view the NYSC year as more than a routine or obligatory service period. It’s an opportunity to develop skills that add value to your degree and increase your chances in the job market. 

With the right mindset, your NYSC journey can transform and empower you unexpectedly. My time in Kaduna will remain one of the most defining chapters of my life, a journey marked by growth, resilience, and the pursuit of a purpose greater than myself.

Mujahid Nasir Hussain wrote via mujahidhnasir@gmail.com.

By Uzair Adam

A research expert and communications lecturer at Kano State Polytechnic, Malam Aisar Fagge, has expressed deep concern over the rise of online sports betting among Nigerian youth, especially university students.

He attributed this trend to the worsening economic hardships, unemployment and a widespread “get-rich-quick” mentality, which he warns is leading to dishonest behaviors and damaging lifestyles.

According to Fagge, research reveals that a significant portion of those involved in online gambling are university students, whose academic performance suffers as they dedicate countless hours to betting instead of their studies.

He shared these insights as the lead speaker during a seminar at Al-Istiqama University, Sumaila, where he cited empirical findings across geo-political zones in Nigeria indicating that 66 percent of online sports gamblers are students.

Alarmingly, he noted that gambling losses have led some young people to attempt suicide.

During the event, titled “The Pervasiveness of Sports Betting (Online Gambling) Among Undergraduate Students in Nigerian Universities,” Fagge defined online gambling as the risky investment of money in hopes of gain or, in extreme cases, even personal belongings like wives, which he described as madness.

He voiced alarm over this disturbing trend, highlighting that these youths are supposed to be the future leaders of society but are instead risking their lives for gambling—a problem that has been repeatedly reported in various situations and times.

He noted that while online gambling is globally popular, it has particularly gained a foothold among African youth.

He stated that in Kenya, for instance, 84 percent of young people engage in online betting daily, with Nigeria ranking close behind.

Fagge warned that Nigeria might soon surpass Kenya in gambling numbers due to its large population, a trend he sees as unfortunate given the many productive ways students could use their phones to earn a living.

He also cited how this activity goes against Islamic teachings, as mentioned in the Qur’an.

He further explained that, in the past, gambling was considered anti-social in Hausa communities, but modern technology now provides anonymity, making it easier and more enticing.

He blames the internet and social media platforms like Facebook, Twitter, and X for promoting this activity.

Despite acknowledging the economic challenges facing many Nigerians, he stressed the importance of patience and resilience, reminding his audience of the Islamic belief that life’s tests are part of a divine plan.

“Although we all know the current economic situation in Nigeria, we must remember that we are Muslims. Allah clearly states that He will test us. This is life: today may be good, tomorrow may be bad.”

He pointed out that although online gambling is prevalent among youths, the situation in Northern Nigeria remains better than in Southern regions, like Lagos, where many shops openly facilitate gambling.

Fagge cited a 2024 study by Olusegun et al., highlighting that 79 percent of online gamblers in Nigeria are young people aged 18 to 35. He also cited incidences were some students committed suicide for losing money during betting and the drop-outs who used their registration fees for sports betting.

Football, he noted, has the highest following in sports betting, with 74 percent of bets nationwide placed on football matches, which fuels the global popularity of the sport.

He shared the story of a young businessman who, over seven years, lost over 18 million naira, with his largest win being only 360,000 naira.

He urged youths to quit gambling before they reach the stage of addiction which is considered as a “point of no return,” cautioning, “Once someone crosses that point, it’s hard to stop, with the hope that they might win someday.”

The Vice Chancellor of Al-Istiqama University, Professor Salisu Sheshu, commended the lecture as timely and vital, given the audience—digital natives. He encouraged students to apply the knowledge gained from the seminar.

The Daily Reality reports that the event gathered academics from within and outside the university, along with guests and numerous students.