Education

Usman M Shehu

Do not wait until the conditions are perfect to begin. Beginning makes the conditions perfect.— Alan Cohen

It is unfortunate that Nigerian youths are preoccupied with PR and brown-nosing politicians on social media, mistaking sycophancy for loyalty or mentorship. Not only that, but we are comfortable scrolling TikTok, posting pictures on Instagram,and debating at what age we should start paying attention to the state of the nation, let alone running for office. Why are the youths indifferent to our sick polity that is rotten from the core? Why are they comfortable staying on the fence and serving as spectators instead of actors? Why do our youths somehow believe that they are the leaders of tomorrow and not of today?Though it is the norm that young people, while growing up, usually learn from the older generation, what is there to learn from our current crop of terrible politicians who hold our nation by the jugular? They hide under the guise of “politics is a dirty game.” The old guard have the money, the influence, and the networks; what is lacking or is in decline are vision, energy, and perhaps conscience and discipline—attributes that are essential for good leadership. Unfortunately, what they have will not be willingly given, and what the youths need often seems lacking or absent. The joy of the youths when the Not Too Young to Run Act was passed by the National Assembly and signed into law on 31 May 2018 by President Buhari quickly dissipated when they realised that reality is different from what is written on paper or in Senate resolutions. It does not surmount all the barriers. Money continues to dominate our polity. Only a few youths can afford party nomination forms; the cost of contesting is so enormous that even the smallest elective office is far beyond the reach of most young people. Political parties prefer candidates who can fund them. These challenges are reinforced by the illusion that youths are inexperienced, impatient, and unprepared for leadership.

But then I often ask myself: do we have what it takes to lead, especially now that we are bedevilled with so many crises? It is like a person afflicted with multiple diseases—these include an identity crisis, the collapse of leadership from top to bottom, and a sick civil society. Fixing these issues is daunting even for
experienced and seasoned leaders, let alone those still learning the ropes. It will only be possible through self-education, mentorship, and massive orientation and mobilisation. As Usman Sarki, Daily Trust columnist, rightly put it: “A new generation of rational leaders must arise from the ranks of men and women unafraid to confront entrenched interests, guided by data, driven by conscience and inspired by service.” A corrupt youth cannot be good for the health of our Federal Republic. Only youths of integrity can enhance the good health of our community.

Youths must acquire relevant skills such as adaptability and emotional intelligence, educate themselves, and build strong networks. For youths to be taken seriously, they must be sober, visionary, disciplined, and driven. Before we hold others accountable, we must start with ourselves. With the desire for change
and disillusionment with the status quo, youths can become actors, seize power, and replace some of the politicians who treat power as if it has no expiry date—which is why they often disappear from the spotlight without warning.

In a nation where political power is seen as conquest and humility as weakness rather than virtue, the youths must be brave and courageous in asking for power or running for office. We must sketch a realistic roadmap and hold a vision of rescuing our polity that is being dragged down the drain. With the election season only inches away, the time to act is now.

Usman M Shehu

By: Abdulhameed Ridwanullah

On July 22, 2015, the then-spouse of Nigerian Afrobeats queen Tiwa Savage, Tunji “Tee Billz” Balogun, announced the birth of their son, Jamil, on social media with an image of the father and son’s hands. This, no doubt, was an intimate moment. But beneath that act was the normalization of what researchers described as “sharenting”. Sharenting is a pervasive practice of documenting every stage of a child’s life online. From the baby shower, scan pictures, delivery room and other “first” images in the life of the baby documented for public gaze, sharenting has become normalized to an extent that those calling for caution are regarded as old-school.

Sharenting is now recognized globally as a growing digital privacy concern because it exposes children to long-term data risks they cannot consent to. But in Nigeria, the consequences are amplified by our unique digital ecosystem.
What makes sharenting particularly risky in Nigeria is not only what online platforms do, but what we (users) do. On the users’ part, Nigerians’ platform usage has shown a pattern of resistance that outsmarts platforms’ regulations. In my research on platform resistance, I argued that Nigerians have developed what I call a digital okada culture: creative, evasive practices that bypass platform safeguards the same way commercial motorcycle riders bypass formal road rules. Screenshots, screen recording, parallel WhatsApp accounts, anonymous repost pages and third-party aggregators routinely move supposedly “private” content into the open, uncontrolled publics.

We have seen photos of the naming ceremonies privately shared on WhatsApp status, making their way anonymously to Instagram gossip pages like Instablog9ja and other similar gossip blogs. Simply put, a controlled WhatsApp status update can end up on strangers’ phones instantaneously. Our digital culture in Nigeria is a highly porous ecosystem where content easily escapes parents’ control, which complicates sharenting.
It is instinctive for proud parents to want to celebrate their joy with friends and family. Culturally and religiously speaking, giving birth is not a small feat. It is one of the memorable achievements in one’s life.

The magnitude and social significance of it alone are good reasons to celebrate and post children online. For diaspora families, social media posts also help them connect with grandchildren and relatives not seen physically. On the surface, this looks like a harmless practice. But once it is placed inside a digital okada culture, the comfort of “I only shared it with my contacts” becomes an illusion.

Even mainstream financial institutions have begun to warn that oversharing children’s information online can create future vulnerabilities. A 2018 BBC news report indicated that Barclays Bank forecasted that by 2030, sharenting could result in £670 million in online fraud. The bank added that parents might be “lulled into a false sense of security” without grasping the long-term implications of oversharing online. That warning is not just about money; it is about the long tail of our children’s data.

But financial fraud is only a small fragment of the risk. The bigger problem is how children’s data feeds an entire economic system. As I have written previously, the “paradox of social media is that a digital footprint is both transient and permanent”. It is transient because our post quickly disappears from most feeds, but the metadata is stored permanently in corporate databases. This is what Harvard professor Shoshana Zuboff calls surveillance capitalism.

Sharenting allows surveillance capitalism to thrive because parents voluntarily funnel massive intimate behavioural data about their children into algorithms. This behavioural data could be monetised by building a detailed, lifelong predictive profile of the children. According to privacy researchers, children’s photos that people share online are being used to train facial recognition algorithms and AI systems.

Think about that! Our children’s faces are being used to teach machines without our or their consent. Parents’ excitement often leads to the surrender of children’s data to platforms without their consent. Even celebrities who build careers on social media visibility, like Rihanna and Cardi B, are choosing to obscure their children’s faces to mitigate risk. Drake famously raps in the Emotionless track that “I wasn’t hiding my kid from the world; I was hiding the world from my kid”.

Many Nigerian parents take comfort in the illusion of privacy of End-to-End Encrypted messaging platforms. They assume that posting baby photos on WhatsApp Status, especially to a restricted contact list, is safer than throwing them on Instagram. Messages on WhatsApp are encrypted, no doubt; however, that alone does not mean data extraction isn’t taking place.

Metadata about what we share (e.g., baby photos), who we talk to, when, location, duration, and frequency are extractable and shareable data that the platforms can use to build a behavioural pattern.
In other words, even when images disappear, their informational shadows remain.

Beyond the momentary applause and privacy concern, what happens when these children grow up and do not appreciate their lives being displayed online and their privacy being taken away? Teenagers are already suing their parents in Europe for unconsented exposure. It is only a matter of time before a similar conflict emerges in Nigeria. I am not a technological Luddite. Far from it. I am just a concerned technology researcher who cares about the use and misuse of social media.

In a country shaped by digital okada culture, parents cannot assume that what they post about their children will stay where they intended. Sharenting is not just about cute photos; it is about handing our children’s futures to platforms, algorithms and a porous digital public they did not choose.

Nigeria needs greater digital literacy around children’s rights. There is also a need for more public awareness campaigns and discussion about consent beginning at home. Parents must think beyond the moment of joy and consider the digital futures they are constructing for their children.

Abdulhameed Ridwanullah is a researcher at Media for Empowerment and Impact Lab, Northeastern University, Boston, USA. He can be reached at olaitanrido@yahoo.com

By Hadiza Abdulkadir

The Nigerian government has secured the release of 100 schoolchildren abducted last month from St. Mary’s School, a Catholic boarding institution in the Papiri community of Niger State.

The attack, which occurred on November 21, saw armed men take 303 students and 12 teachers hostage. In the days following the abduction, 50 pupils managed to escape and were reunited with their families.

According to officials, the rescued children are expected to be handed over to Niger State authorities for medical and psychological evaluation. Government sources confirmed the release but did not disclose whether it resulted from negotiations, military operations, or other interventions.

Despite the successful rescue, concerns remain high. More than 160 students and staff members are still unaccounted for, leaving many families anxiously awaiting news of their loved ones.

Child-protection advocates and community leaders have renewed calls for stronger security measures around schools, stressing that the safety of students must be a national priority as mass abductions continue to plague parts of the country.

By Abubakar Idris

For those whose businesses do not sell within and around the spectrum of the academia, most probably, the term “peer review” never ring a bell; and for that, we start with that. Often used within the scientific community, an article, or any piece of work is said to be peer reviewed when it is subjected to scrutiny of experts in the same field of study before getting published. Thus, experts in the field are the peer(s), while their scrutiny of the work is the review. 1 + 1 = 2. The purposes – as put simply by Kelly et al. (2014) in their ‘Peer Review in Scientific Publication: Benefits, Critiques, & A Survival Guide’ published by The Journal of the International Federation of Clinical Chemistry and Laboratory Medicine (JIFCC) and cited in more than 800 works – are to: check for relevance / importance / contribution in the area, validity of methodology, and novelty / originality of the work; and ensure improvement in the quality of manuscripts worthy of publication. In any case, in this context, the argument is this: anybody who passed through this celebrated academic writing process, if really conducted as should be done, [can] considers themselves as Odogwu of some sort. Uhm, you know… even as I claim to be a [forest] scientist, with a lot of my written works [mainly published under pseudonyms] appearing in both local and international dailies and magazines, to set the record straight, I must, here, confess that, to my credit, there exists NOT a single peer-reviewed publication! Except perhaps if the bar is to be lowered in respect of the few articles I was able to have got published by the International Society of Tropical Foresters (ISTF)– which I know say you no go gree do even as you know the editors are professional foresters.

Anyway, I know that’s unfortunate on my part. Really unfortunate even. And to borrow from the American-sounding accent speaking Ugandan MP, Mr. Atkins Katusabe, whose video recently circulated on social media, “Mr. Speaker, I think this is a disaster.” That said, why is Abubakar writing an article about ‘This Peer Review of a Thing’? Certainly not just to mock himself as having not published any scientific work. A curios mind is already pounding on this thought. Truth is, this write-up is a protest. The background: As is well known, recently, the POTUS, Mr. TACO, and his like-him arrogant ignorant drum beaters told the world a fat lie that paints Nigeria ugly – the accusation of Christian Genocide. Whatever the motive behind the unsubstantiated and impossible claim, while a clear fabrication on all fronts, the powerful man’s words (that include instructing the Pentagon to come with a plan for military intervention to save their created victims in the most populous black nation) threw the big house into a sensational chaos. Mr. K believes 131, Mrs. Ropines 629, Dr. M dreams 450, Miss N thinks 347, and all. As this fire rages, confusion at its fouls-play, as though in response by the insurgents, more organized more intensified attacks and kidnappings were unveiled – dealing some serious blows not just to the national security architecture, but also the country’s very sovereignty. And, no doubt, these troubles are much
more prevalent in the lower-literate, poorer, hotter climate… Northern region (Arewa).
It’s therefore seriously concerning that instead of guiding their younger ones on how to
consciously navigate the complex terrain, some “Arewa intellectuals” chose the path of
misguiding them. Namely, keeping them busy with cheap arguments that are squarely based on
their own personal glory – or lack of it – focused in toto on massaging their egos. Some pseudo
intellectuals, one is tempted to say.
I genuinely don’t understand why a conscious people whose very existence is threatened by all
kinds of terrorist groups and their families receiving a hell-style of beating by the harshest of
known economic realities allow themselves to be consumed by debates around what credential
qualifies one’s social media posts to be read and responded to, or whose comments are too raw,
shallow, extreme, disrespectful, gullible, and intolerant enough for them to “chop block”. I don’t
know what is, if this isn’t, a clear case of reckless joke.
In the seventh scene of Act II of William Shakespeare’s play ‘As You Like It’, a character Jaques
says, “All the world’s a stage, And all the men and women merely players; They have their exits
and their entrances, And one man in his time plays many parts” – then goes on to describe the
seven ages of a man’s life, comparing them to the roles an actor plays in a play. True to nature, in
man’s lifecycle, there is an age for play, there is another for recklessness. Truth is almost all the
Arewa intellectuals are supposed to be done with the said phases. Instead of play and
recklessness, we expect wisdom from them.
When the story of Mazi Kanu’s sentence surfaced and dominated the headlines, I wasn’t as
concerned when most of us were distracted – even if not majorly of Arewa, it is such a serious
[in]security issue itself. But the credentials of our “espat”, oh h*ll no, I don’t get it, and I don’t
want to get it. I thought our so called intellectuals know better, but, well, what do I know?!
Quickly, if you don’t mind my obsession with history, allow me to add this: Elsevier’s Publishing
Guideline notes that, as a method of evaluating written work, this practice, fear (sorry, peer)
review, has been in use since ancient Greece. And, it was first explained by a Syrian physician,
Is’haq Ibn Ali Al-Rahwi (854-931 CE), in his book titled The Ethics of Physician. You gerrit? I
don’t gerrit…
May this article be peer reviewed before it got published, amen!

Abubakar Idris, a scientist without any peer reviewed article, is a graduate of Forestry and
Wildlife from University of Maiduguri. He writes from Auchi, Edo State, and can be reached
via email at abubakaridrismisau@gmail.com or on phone through +2349030178211.

By Sabiu Abdullahi

The Bauchi State Government has ordered the immediate closure of all schools across the state due to rising security challenges.

The directive affects primary, secondary and tertiary institutions. It also covers Federal Government-owned schools and private schools operating within the state.

In a public announcement signed by the Information and Public Relations Officer of the Ministry of Education, Jalaludeen Usman, the government said: “The Bauchi State Government wishes to notify the general public that all primary, secondary, and tertiary institutions—including Federal Government-owned schools and private schools—are hereby closed with immediate effect.”

The statement explained that the decision was not taken lightly. It said:“This decision, though difficult, was taken by the Government of Bauchi State after extensive consultations and in response to overwhelming security concerns affecting the safety of students, teachers, and school communities across the state.”

He acknowledged the disruption the closure may cause. It added:“The government is fully aware of the inconvenience this may cause. However, the protection of our children remains our highest moral responsibility. Every student in Bauchi State deserves to learn in an environment that is safe, stable, and free of fear.”

Parents, guardians, school owners and other stakeholders were urged not to panic. The statement said:“We therefore call on parents, guardians, school proprietors, and all concerned stakeholders not to panic, but to remain calm and cooperative. The government is working closely with security agencies to address the concerns swiftly and comprehensively, ensuring that normal academic activities resume as soon as it is safe to do so.”

The government also appealed to residents to stay alert and support security efforts. It stated:“If you see something, say something. Timely information from the public is crucial in safeguarding our communities.”

It assured the public that updates will be provided as the situation develops.

By Habu Abdu Aminu

Professor Umar Sani Fagge is widely recognised as a leading figure in Islamic scholarship and Arabic studies in Nigeria. His name commands respect not only in academic circles but also among millions of Muslims who follow his lectures, sermons, and community teachings. His life’s journey from the traditional Qur’anic school in the Fagge community to the rank of Professor at Bayero University Kano (BUK) represents an inspiring narrative of humility, perseverance, and the pursuit of divine and worldly knowledge.

Born into a devout, intellectually rich family in the Fagge area of Kano State, Professor Fagge’s educational journey began under his mother’s loving care. Coming from a lineage of knowledgeable parents and grandparents, he was nurtured in an environment where Islamic learning, moral discipline, and respect for knowledge were fundamental values.

His earliest education took place in the Makarantar Allo (traditional Qur’anic school), where he learned to recite the Qur’an. He later advanced to an Islamiyyah school, which broadened his understanding of Arabic grammar, hadith (Prophetic traditions), and fiqh (Islamic jurisprudence). These formative experiences instilled in him a passion for knowledge and an unshakable spiritual foundation.

Subsequently, he transitioned into the modern educational system, completing his primary and secondary education in Kano State. Motivated by a desire to deepen his understanding of Islamic and Arabic studies, he proceeded to Bayero University, Kano, where he obtained a Diploma, a Bachelor of Arts (B.A.), a Master of Arts (M.A.), and ultimately a Doctor of Philosophy (PhD) in Arabic. This remarkable academic progression not only reflects his intellectual capacity but also his lifelong dedication to scholarship.

Professor Fagge’s professional career began at the Kano State Ministry of Education, where he served as a classroom teacher. His outstanding teaching skills and commitment to educational excellence soon drew attention from the academic community. In 1991, he joined Bayero University Kano as a Graduate Assistant in the Department of Arabic, marking the start of an illustrious academic journey.

Over the following three decades, Professor Fagge steadily rose through the ranks, from Assistant Lecturer, Lecturer II, Lecturer I, Senior Lecturer, and Associate Professor, culminating in his promotion to full Professor in 2023. His promotion was celebrated across the academic and religious landscape as recognition of his scholarly distinction, exemplary service, and mentorship of younger scholars.

Throughout his tenure at BUK, he has taught a wide range of undergraduate and postgraduate courses in Arabic language, literature, and Islamic jurisprudence. He has supervised numerous research projects and postgraduate theses, shaping a generation of students and educators who continue to uphold his academic legacy.

Professor Umar Sani Fagge’s influence extends far beyond the university walls. As an Islamic jurist (faqih) and public preacher (da’i), he has become a household name in Northern Nigeria and beyond. He actively participates in Makarantar Soro, Islamiyyah schools, and community-based Qur’anic centers, where he teaches and delivers sermons to diverse audiences.

His da’wah activities reflect a holistic understanding of Islam, addressing both ‘ibadat (acts of worship) and mu’amalat (social and economic interactions). Through his public lectures, radio and television programs, and digital platforms, he promotes moral reform, justice, and socio-economic development in line with Islamic principles. Thousands of people attend his lectures, and his teachings are widely shared on media outlets, where he reaches audiences across Nigeria, Niger, and other parts of West Africa.

Among Professor Fagge’s many contributions to Islamic thought, his interpretation of Zakat al-fitr stands out as a practical and socio-economically relevant concept. In his lectures, he emphasises that Zakat al-fitr, a mandatory form of almsgiving at the end of Ramadan, is a crucial instrument of infaq (voluntary or obligatory charity) that directly addresses food insecurity in Muslim societies.

According to him, Zakat al-fitr is not a mere ritual; it is a divinely ordained social safety net aimed at eradicating hunger among the poor during festive periods. When administered correctly, it ensures that every Muslim, regardless of social or economic status, partakes in the joy and blessings of Eid. He argues that if properly institutionalised, Zakat al-fitr can enhance the living standards of the poor and promote socio-economic balance within the ummah.

Professor Fagge further observes that the real purpose of its implementation goes beyond the spiritual cleansing of the fasting individual. It also reflects the economic justice promoted by Islam, where wealth flows and benefits all parts of society. In his opinion, the proper management of Zakat al-fitr by reputable charitable organisations could significantly reduce hunger, poverty, and inequality within Muslim communities.

Moreover, Professor Fagge’s intellectual reach is amplified through his numerous public lectures, Qur’anic tafsir sessions, and radio commentaries. He is known for simplifying complex religious concepts and applying them to contemporary social issues such as governance, family relations, business ethics, and community welfare. His style is calm, evidence-based, and deeply rooted in classical sources, making his teachings both authentic and accessible.

He has also published academic papers and presented at conferences on Arabic linguistics, Islamic jurisprudence, and ethics. His insights continue to influence scholars, students, and policymakers who seek to align Islamic principles with modern governance and development strategies.

Over the decades, Professor Umar Sani Fagge has mentored countless students, many of whom have become lecturers, jurists, judges, lawyers, politicians, administrators, businessmen, and community leaders. His balanced approach to Islamic jurisprudence, combining intellectual rigour with moral empathy, has earned him a reputation as a reformer who promotes unity, moderation, and social responsibility.

His enduring legacy lies not only in the degrees he earned and the lectures he delivered, but also in the transformative impact he has had on his community. Through his tireless service, he embodies the Qur’anic principle that “those who are given knowledge and act upon it are truly among the most honoured of people.”

Professor Umar Sani Fagge’s journey from the traditional Qur’anic school of Fagge to the professorial chair at Bayero University Kano is a story of resilience, dedication, and divine blessing. His life underscores the timeless value of education as both a spiritual and social enterprise. Through his scholarship and da’wah, he has contributed immensely to moral reform, academic growth, and socio-economic enlightenment in Nigeria.

In an age where many scholars are confined to either the mosque or the classroom, Professor Fagge stands as a rare bridge between both worlds. His teachings on zakat al-fitr and food security reaffirm Islam’s commitment to justice, compassion, and collective welfare. Indeed, his legacy will continue to inspire generations to come—an enduring reminder that knowledge, when guided by faith, is the greatest form of service to humanity.

Habu Abdu is a researcher and social analyst from the Department of Banking and Finance at Kano State Polytechnic, Nigeria. He can be contacted at +2348086252563.

By Ishaka Mohammed

The National Youth Service Corps (NYSC) has withdrawn Oyaje Daniel from his Place of Primary Assignment (PPA) in Igabi Local Government Area of Kaduna State and redeployed him to the NYSC state headquarters for closer monitoring. This came after his threat on social media to sleep with his female secondary school students.

As part of the sanctions, Daniel has been denied access to the free accommodation at the headquarters despite being required to report there daily for the remainder of his service year.

The Daily Reality earlier reported that the affected Corps member serving at Judeen International School in Kaduna had threatened to sleep with his female secondary school students, whom he considered more voluptuous than undergraduates. 

According to John Adesogan, who appears to have been Daniel’s schoolmate, the Corps member was summoned by the NYSC Disciplinary Committee at the state headquarters after his comment attracted public outcry.

John Adesogan said, “The Alumni President of our college, Comr. Philip Ayuba Bobai and I went with Daniel to the NYSC Headquarters to further engage with the officials handling the matter.” 

He further revealed that the NYSC had constituted an investigation team to visit Daniel’s former PPA to determine whether any other form of misconduct had occurred. This is in addition to NYSC’s efforts to track other Corps members who made comments similar to Daniel’s on the same post.

Daniel has taken to social media to express remorse. Reacting to a comment from one Sabastine Ezekiel, who urged him to “be strong”, Daniel wrote, “Thank you, my leader. I’m sorry for disappointing your expectations. I was careless with my comment, thinking I was catching ‘cruise’. But I have learned my lesson. All I want is another chance to live up to my name and trust.”

Adesogan urged fellow Nigerians to use social media responsibly, maintain discipline, and create a safer, more decent online environment.

By Ibrahim Aisha 

Across much of Northern Nigeria, girls still face an invisible wall after secondary school. Parents’ fears, tight household budgets, and the pull of early marriage keep many daughters at home. Yet, data and role models reveal what is lost when the ambition of a female child is clipped.

For generations, education has been regarded as the key to progress and empowerment. Still, in conservative societies, the education of girls beyond the basics is often seen as unnecessary or even a threat to tradition despite government campaigns, NGO interventions, and success stories of women who have broken barriers.

The world has become a global village. Technology, digital communication, and international mobility have reshaped how we live and work. In this new reality, uneducated girls are left voiceless, powerless, and excluded from the spaces where contemporary women now thrive sitting in parliaments, leading global institutions, directing multinational companies, and innovating in science and technology.

Why, in 2025, do some communities still resist girls’ education?

The answer often lies in illiteracy. Parents who never had the privilege of education sometimes fail to see its value. Many fear what they do not understand. To them, sending a daughter to university feels like losing her to an unknown world.

Data from the National Bureau of Statistics as at 2017 defined literacy as the percentage of people aged 15 and above who can read, write, and understand simple expressions in any language. A Punch Editorial Board report from September 2023 highlighted Nigeria’s poor education outlook: although the government claimed a national literacy rate of 69%, this figure hides wide regional disparities. 

According to a UNICEF report on the state of Nigeria’s children, 10.2 million primary school-aged children and 8.1 million secondary school-aged children are out of school in the country.Reports indicate that between 2020 and 2025, Northern Nigeria consistently recorded between five and seven million out-of-school girls, with only minor fluctuations despite ongoing efforts.

Socio-Cultural Impediments 

Household-level constraints on access to education are not entirely economic. Studies and surveys identify several socio-cultural factors: erosion of extended family solidarity, weakening societal values, and gender-related issues such as teenage pregnancy, early marriage, and perceptions about the “proper role” of women.

Northern Nigeria is still shaped by cultural practices harmful to women’s emancipation, including early and forced marriage, wife-inheritance, widowhood practices, lack of access to education, low enrollment rates, poor funding, inadequate facilities for persons with disabilities, and frequent disruptions caused by conflict and seasonal migration.

Stories from the Ground

The experiences of girls and women across the North reveal both the struggles and the possibilities of education.

Rahama Dajuma, a graduate, said that education had done everything for her. She now works with an NGO and is about to get married. She relieved her father from the stress of buying furniture for her wedding, and her fiancé is allowing her to keep her job.

Zainab Abubakar, a student, mother and a resident of Sabuwar Gwammaja, argued that girls should be asked their opinions because “you can force a horse to the riverbank but you cannot force it to drink.” She added that many parents above 60 in her community do not want their sons to marry women educated beyond secondary school, fearing such women will not be submissive.

Zakiyyah Al-Hassan, a resident of Chiranchi, shared that she is not educated but wants her child to go beyond secondary school. According to her, the world is changing and women should not be stuck in the kitchen, as educated women contribute to the home even before bringing in their salaries.

Fatima Abubakar, a student of the School of Hygiene, explained that she is the only one schooling out of nine children. Her father could not afford fees for all, so her siblings sacrificed for her.

Iya Aminatu, a resident of Kurna Kwachiri, revealed that none of her seven daughters went beyond junior secondary school because her husband is completely against it, and she could not object to his decision.

Malam Rafa’i, a local Islamic teacher and resident of Tsakuwa, said during a telephone interview that it is a waste of time and resources to send a girl to school when she should stay home and learn how to cook so as to be a perfect wife to her husband.

Fatima Haruna, a secondary school graduate, recalled that her elder sister Khadijah finished with flying colours and was promised that she could continue schooling. After marriage, her husband refused, saying he had no intention of letting her further her education. He had only used that promise to lure her into marriage. Since then, their father insists that no daughter can further her education unless her husband agrees.

The Road Ahead

These stories show that the real question has shifted from “Should girls be educated?” to “How fast can Northern Nigeria catch up?” Education experts and stakeholders warn that if the situation does not improve, Northern Nigeria risks falling further behind, with dire consequences for national development. The region needs more investment in infrastructure, security, and teacher training. Cultural reorientation campaigns must also be intensified to promote the value of education, especially for girls.

The answer lies in stronger government commitment, sustained community awareness, and the courage to challenge harmful traditions. Education is no longer a privilege. It is a necessity for survival in the global age. 

By Ishaka Mohammed

A man serving under the National Youth Service Corps (NYSC) has come under fire for publicly threatening to sleep with his female secondary school students, whom he considered voluptuous.

According to a Nigerian Army officer and Facebook user, Kolawole Oludare Stephen, the Corps member, Oyaje Daniel (KD/25A/0494), currently serves at Judeen International School, Mando, Igabi Local Government Area, Kaduna State. The officer tagged the NYSC in a Facebook post for urgent action.

Another Facebook user, Ọluchi Eze, who tagged the NYSC in a post, mentioned Oyaje Daniel as a Corps member in a secondary school in Kaduna State.

Reacting to Ọluchi Ezeʼs post, the Corps member, with the Facebook name Comr Oyaje Daniel, confirmed his local government of national service and tendered an apology, but expressed shock at people’s judgment of his character.  “I am shocked by the news surrounding my character, and I want to assure everyone that I am not a rapist or a perpetrator of any form of abuse,” part of the post reads.

While some Facebook users considered him remorseful and deserving of forgiveness, others called for penalties. 

The Daily Reality gathered that Comr Oyaje Daniel had earlier commented on a Facebook post in which he had threatened to sleep with any SSS 3 female students who failed to “coordinate” themselves, stressing how their bodies were more voluptuous than those of 400 level undergraduates.

At the time of filing this report, the National Youth Service Corps has yet to comment on the matter.

By Muhammad Sulaiman

A regular contributor to The Daily Reality’s opinion section, Aisha Musa Auyo, has successfully defended her PhD dissertation in Educational Psychology at Bayero University, Kano (BUK).

Dr Auyo’s doctoral research, titled “Influence of Achievement Motivation, Academic Self-Concept, Emotional Regulation and Locus of Control on the Academic Achievement of Public Secondary School Students in Kano and Jigawa States of Nigeria,” marks a significant contribution to the study of learning behaviour and student performance in northern Nigeria.

Her achievement comes after six years of rigorous academic work and dedication. Described by her husband, Dr AC Abdullahi Maiwada, as “an authentic product of BUK,” Dr Auyo was born, raised, educated, and married within the university community, where she obtained all her degrees.

Academia also runs deep in her family. Her parents, Prof. Musa Auyo and Dr Hadiza Umar, both serve in BUK’s Department of Library and Information Science, while her husband, Dr Maiwada, holds a PhD in Mass Communication. Her parents-in-law are also accomplished academics, making the Auyo-Maiwada family one deeply rooted in scholarship.

The Daily Reality congratulates Dr Auyo on her outstanding achievement and wishes her continued success in her academic and professional pursuits.