When are you getting hitched? Are you still single? When are we meeting our in-law or the Mr Right? You’re just choosy, aren’t you? So hurry up and get married! All these questions are uncalled for. Seriously people!
Do you need to go that extreme in asking people unanswerable questions who do not know the unseen? It’s driven people nuts, and it needs to stop. Believe it or not, delayed marriage is a trendy issue not only within our society but also a universal issue due to the changes in our modern times.
Marriage delays in Northern Nigeria may result from the following;
Nature: Some are destined to stay single up to old age, while some are afflicted with natural diseases, which, no matter how much they want or try to get married, they cannot.
Tradition: Every family has its norms, values, and principles. Some think their children must reach a certain age or level of education before marrying them off. The issue of trousseau is a major setback too. These principles sometimes hurt the life of the people involved.
Illiteracy: This is another side of the coin, as some of the established youths consider marriage a burden, so they prefer private/commercial affairs. To them, getting married is like inviting old age while the “I’m Still Young” slogan still rings in their heads.
Expectation: This plays a significant role as the backbone of the marriage delay, as both parties expect luxury and goodies before marriage. The gents are looking for capacitated in-laws, and the ladies are waiting to marry into an influential family. However, this might take years for some to achieve.
Financial Instability: Due to unemployment, underemployment, inflation, cashless policy and other financial crises we all know about, some people run away from marriage.
Societal pressure on why and when you’re getting married has led many into failed and toxic marriages, which they later regret. Due to such pressure, someone I know married a man who gave his terms and conditions on splitting the bills 50-50.
As a classroom teacher, she was to handle school fees, medication, and other things. In the end, the marriage broke down because, according to the husband, she’s not complying and not making ends meet. She’s now a divorcee with two kids.
A friend-turned-sister married a man she doesn’t love, but he loves her dearly. For years their matrimony was nothing to write home about with four kids. She made his life and family a living hell to escape the marriage. She finally succeeded, taking her kids along with her and denying him custody of them.
Someone also told me it’s better to bear the title of Mrs in an abusive marriage than to stay single while time is against us. I was shocked beyond words for her to say this. She desperately needs a husband, someone to call her own.
Another one got married to a tricycle driver out of desperation, though he’s an NCE holder with no job, and she’s a graduate with a job. The interference of friends and relatives in their marital life led to serious malice between the two families. The couple used to spend weeks on no-speaking terms. All the love and sacrifices made for each other vanished, and the blame game became the order of the day. Sessions of reconciliation took place with no positive results. Finally, they went their separate ways and found peace and tranquillity, as they say.
The hustle and bustle of life is an essential element that paves the way for critical and creative thinking, mainly if a person engages him /herself in business, studying, working, and what have you. No matter how small it is, it fades away. Whatever is bothering an individual gives room for greater achievements in life.
As the saying goes, ‘it’s better to wait long than to marry wrong’. To avoid jumping into an erroneous affair, you must pray and choose wisely to avoid unforeseen circumstances.
Hafsat Ja’afar read BA (Ed) English at Bayero University, Kano. She wrote from Kano via jaafarhafsat@gmail.com.
In 2017, Governor Abdullahi Ganduje reportedly disagreed with Sarki Muhammadu Sanusi II’s critical comments about the government’s handling of the state’s finances. Sanusi accused the government of mismanagement and corruption, particularly about the state’s debts.
The disagreement between the two escalated in 2019 when the Kano State government created four other emirates, reducing the powers of the Emir of Kano, who was Sanusi then.
Sanusi challenged the creation of the emirates in court, arguing that it was politically motivated and designed to weaken his position as emir. However, in March 2020, a Kano State High Court ruled that creating the emirates was legal.
In March 2020, Sanusi was removed from his position as Emir of Kano by the Kano State government, citing insubordination and disrespect to the governor and other officials. Sanusi denied the allegations and challenged his removal in court, but his efforts were unsuccessful.
Since the removal of Sanusi as the 14th Emir of Kano, many people have reacted differently, and that generated sympathy around the Emir, who was seen as a victim, while the Governor is seen as the villain.
The Kano Governorship election result is believed to be won majorly as protest votes against Ganduje’s policies, including creating new emirates and his perceived allegation of corruption. On the other hand, the New Nigeria People’s Party, NNPP, gave a margin of 128,000 votes to the ruling All Progressives Congress, APC. Although the APC plans to challenge the victory in court, the likelihood of overturning the election is slim.
The 14th Emir of Kano is believed to have supported the NNPP with many antics. First was his appearance in a white and red outfit, the Kwankwasiyya insignia, just before the election when he visited his mother. People also rumour that he financed the campaign of the NNPP of the Governor-elect Abba Kabir Yusuf. Though the 14th Emir was out of the country during the election period, he was believed to be in Makkah praying for the victory of the Governor-elect.
Since the announcement of the Governorship results in Kano, social media space was filled with slogans such as “Sabon Gwamna, Sabon Sarki”, meaning “new Governor, new Emir”. The atmosphere in the Emir’s palace becomes tense, and the Emir’s outfit choice for the Hawan Daushe Durbar says it all. He wore golden armour, which some analysts say is a sign of confrontation in times of war. But now that the battle with swords is over, the question is who is playing with the lion’s tail.
Kwankwaso VS Ganduje
In a recent interview with reporters, Senator Rabiu Musa Kwankwaso, the leader of the NNPP and presidential candidate of the party in the 2023 election, has stated that the incoming government of Abba Yusuf, the Governor-elect of Kano State, will review the dethronement of the 14th Emir of Kano, Muhammadu Sanusi II.
“We tried not to intervene in the issue of bringing or removing any Emir. But now, an opportunity has come. Those given this opportunity will sit down and see the issues. Then, they will look at what they are expected to do. Besides the Emir, even the emirate has been divided into five places. All these need to be studied,” Kwankwaso stated.
He also said that, as elders, they would continue to advise the incoming government to do the right thing.
Meanwhile, Kano State Governor, Dr Abdullahi Umar Ganduje, has reiterated that the four new emirates created by his administration are here to stay.
“The four new emirates are a symbol of unity, progress, and the well-being of the people. They were created to honour the people of these regions and recover the reputation of the traditional institutions,” Ganduje said during the Workers’ Day celebrations held at Sani Abacha Stadium in Kano.
He added that the emirates were created to upgrade and promote their tradition, and they have brought development to these places. “I assure you that these emirates are permanent. They have come to stay. Even if we are not in government, these emirates are untouchable. I promise you this by the grace of God, they have come to stay,” he added.
It remains to be seen how the situation will unfold in Kano State regarding the dethronement of Sanusi II and the creation of new emirates.
History may repeat itself
During the administration of Governor Abubakar Rimi in the late 1970s and early 1980s, there was an attempt to create five emirates in Kano state by splitting the Kano Emirate into five.
This move was met with opposition by some members of the royal family and other traditional rulers, who saw it as an attempt to weaken the influence of the Kano Emirate.
However, Governor Rimi went ahead with the plan and created the new emirates of Gaya, Karaye, Bichi, Rano, and Kano.
The Kano Emirate was reduced in size and given a more ceremonial role, while the new emirates were granted more administrative and political powers.
When Governor Sabo Bakin Zuwo took over in 1983, he reversed the decision and restored the Kano Emirate to its original size and status, with the other emirates abolished.
His decision was seen as an attempt to restore the traditional balance of power and to address the concerns of those who opposed the creation of the new emirates.
In 2019, Governor Abdullahi Ganduje created four new emirates in Kano State, including Gaya, Karaye, Bichi, and Rano, in addition to the Kano Emirate. The move was met with controversy and legal challenges, with some arguing that it was politically motivated and aimed at reducing the influence of the Kano Emirate. This followed the dethronement of the 14th Emir Muhammadu Sanusi II. And from all indications, history may repeat itself, with the NNPP becoming a new government.
Experts opinion
Following the recent dethronement of Sanusi as Emir of Kano and the creation of new emirates by the Ganduje administration, Nadir Nasidi, a historian at the Ahmadu Bello University Zaria, has spoken out against the move, stating that it is unnecessary and unpalatable.
In an interview, Nasidi stated, “Kano is the only emirate in the whole country with one unifying emir, but the creation of unnecessary emirs isn’t a palatable one. Many people, including myself, told the Ganduje administration that what he was doing wasn’t a good one.”
While acknowledging that Sanusi’s dethronement was final and he could not be brought back, Nasidi suggested that the other emirates be reduced to local chiefs under the overall Emir of Kano, who would be chosen from among the existing kings.
He said, “Nobody will bring back Sanusi. He’s gone already. But the other emirates must be reduced to local chiefs under the overall emir of Kano. They can choose amongst all the kings one person to be the overall king.”
Nasidi’s suggestion comes amid ongoing debates about the wisdom and legality of creating new emirates in Kano State. The creation of four new emirates in the state was met with widespread criticism, with some people accusing the government of trying to weaken the influence of the Emir of Kano.
Critics argue that the move is politically motivated and aimed at reducing the Emir’s power and influence. On the other hand, supporters of the new emirates say that it will promote development and bring the government closer to the people.
As the debate continues, it remains to be seen whether the incoming administration will consider Nasidi’s suggestion or continue with its plans to bring back Sanusi Lamido as the Emir and reverse the creation of the emirates in Kano State.
A great government is not solely determined by the promises made during political campaigns but by the quality of the individuals appointed to key positions. Therefore, when a governor-elect, such as Mallam Umar Namadi, is entrusted with the responsibility of leading a state like Jigawa, it becomes crucial to prioritise quality political appointments. These appointments play a pivotal role in delivering campaign promises, establishing an exceptional government, and gaining the trust and support of the people.
Selecting candidates based on merit and competence is essential for building a strong government. By appointing individuals with the necessary skills, knowledge, and experience, a governor-elect can ensure that the government is led by capable individuals who can effectively address the challenges and complexities of governance. In addition, merit-based appointments promote efficiency, innovation, and delivering high-quality services to the citizens.
A government that reflects the diversity of its people is more likely to understand and address their varied needs and aspirations. A governor-elect can create a balanced and inclusive government by prioritising diversity in political appointments. This means appointing individuals from different ethnic, religious, and cultural backgrounds, as well as women and minority groups. Such representation fosters a sense of belonging and ensures that policies are formulated comprehensively about the diverse population.
Achieving regional balance in political appointments ensures equitable development and representation across all state regions. By appointing individuals from various areas, a governor-elect can ensure that the government’s focus and resources are not concentrated in one area but rather distributed fairly. This promotes balanced growth, reduces regional disparities, and fosters a sense of unity among the citizens.
Political inclusivity is vital for a government to effectively represent its constituents’ diverse interests and perspectives. A governor-elect, Therefore, could consider appointing individuals from different political affiliations, not just members of their party. This fosters a sense of collaboration, encourages healthy debates, and enables the government to make informed decisions that benefit the entire state rather than a specific group.
Transparency and accountability should be the cornerstones of political appointments. A governor-elect must ensure that the selection process is transparent, with clear criteria and mechanisms for evaluating candidates. By doing so, they can instil public trust and confidence in the government. Additionally, appointees should be held accountable for their actions, with mechanisms in place to monitor their performance and address any misconduct or negligence.
Consulting experts and seeking their advice is crucial when making political appointments. A governor-elect should consider individuals with the expertise and knowledge required for specific positions. By involving experts in the decision-making process, the government can benefit from their insights, innovative ideas, and strategic thinking. This leads to more informed and effective governance.
Nepotism and cronyism have no place in quality political appointments. A governor-elect must prioritise fairness and integrity, ensuring arrangements are based on merit rather than personal relationships or favouritism. By avoiding nepotism and cronyism, the government can inspire public confidence, enhance transparency, and attract competent individuals with the state’s best interests.
Regular performance evaluation of appointees is essential for maintaining accountability and ensuring optimal governance. A governor-elect should establish clear performance metrics and mechanisms for assessing the effectiveness of individuals in their appointed positions. This allows for identifying areas of improvement, providing necessary support or training, and making changes when required. Performance evaluation fosters a culture of continuous improvement and reinforces the government’s commitment to delivering results.
Involving the public in decision-making and seeking feedback is crucial for a government to be responsive and accountable. Therefore, a governor-elect should actively engage with the citizens, listen to their concerns, and incorporate their perspectives into political appointments. Public engagement and feedback not only enhance the legitimacy of the government but also provide valuable insights that can inform policy-making and ensure the delivery of services that truly meet the needs of the people.
Governor-Elect Mallam Umar Namadi has crafted an impressive blueprint for the development of Jigawa state. His vision and commitment to the betterment of the state deserve appreciation. Moreover, the blueprint demonstrates his understanding of the challenges and opportunities ahead. With such a well-thought-out plan, it is evident that he has the potential to lead Jigawa to new heights.
To transform the blueprint into reality and deliver on the campaign promises, Governor-Elect Mallam Umar Namadi should prioritise quality political appointments. By carefully considering the criteria of merit, competence, diversity, regional balance, political inclusivity, transparency, accountability, consultation, and expertise, he can assemble a team of capable individuals who share his vision and are committed to serving the people of Jigawa diligently.
The people of Jigawa state have placed their trust in Governor-Elect Mallam Umar Namadi and have high hopes for the incoming government. Therefore, it is essential to keep the spirit alive and maintain optimism for the positive changes that lie ahead. As citizens, we are responsible for supporting the new government and actively participating in the development process.
Let us pray for the success of Governor-Elect Mallam Umar Namadi and his team. Through prayer, we can seek guidance, strength, and wisdom for the government to effectively navigate the challenges and fulfil its responsibilities. We can contribute to building a prosperous and exceptional Jigawa state with our prayers and support.
Muhammad Auwal Yahaya, known as Amujaheed, is an indigene of Jigawa state and the visionary behind jgONLINE, an innovative online platform. A technophile, Jigawapreneur, and an advocate of good governance who strives for inclusivity, commitment and excellence.
A person that went through formal schooling system and attained what he has attained because of that system will never downgrade the system. The system has done so well for him to downgrade it, he has reached his/its zenith, something many of the young bloods can only dream of and yet some among them find fault in a book published by him with a title they feel offended by, most without even going through the book. What happened to the saying “Don’t judge a book by its cover”? Don’t tell me you’ve judged it by its title!
I am not trying to justify what the author said for I believe he wasn’t trying to do so either. It’s just a friendly reminder from a person who has seen what you have not seen, worked where you haven’t worked, traveled places you didn’t even dream of. He’s not trying to downplay your “hard earned” degree, my dear graduate.
Let us get to the reality of things in this country and almost everywhere around the world. A degree is a paper issued to someone affirming that he/she has gone through the process of a university education and nothing more. If you are a university student or graduate or infact a student anywhere, you know that there are a lot of ways through which people earn their degrees, some earn it in a legitimate way and others otherwise. In universities, we have seen ladies complaining of how some lecturers harass them (demand for sex) so they will be awarded marks.
Again, how many of your colleagues cheat during exams and unluckily for them they weren’t caught up to their final years or even up to their graduation? How many more others do you know that theirs is just to memorize what is given to them even without understanding anything and passing the exams that way? I bet they are much more than those that are good at what they are studying. Do you then expect yourself as an employer to stick with first set of people just because they have a degree? For the sake of your company, your answer must be NO!
On the part of employers, how many people with good results have they employed and they delivered? Or do you mean because you have a degree and your employer knows how hard it is to earn a degree he/she won’t fire you if you cannot deliver? How many of those with lesser qualifications delivered in their work places because they have the required skills? Many! Or should they all be fired because they do not have a degree? Put yourself in the employer’s shoe and do what will save your company or enterprise.
I’ve seen and heard of so many people without degrees who excel in their endeavors. Some brought value to what they do beyond measures. Their biggest asset were the skills they possessed. And I’ve seen so many with certificates who destroy businesses because they lack the needed skills. These skills include; leadership skills, communication skills among others.
As a graduate, would you rather give your car to a mechanic with the skill of fixing the car or give a graduate with a first class degree with no skill to fix your car?
Your degrees are important nobody dares to downgrade them! But skills, if unemployed, increase your employability and if already employed, accelerate and simplify your job for you.
Do your degrees, if you can’t afford a degree find a skill and engrave it! You’ll appreciate yourself for making that decision.
The last time I saw Abdulaziz was on the evening of Tuesday, May 2, 2023. He was on the way to the sick bay supported by Waziri and Albani. Nasir, the NAMLAS president, was also in their company. A bike was eventually called upon to convey them there. Sadly, that was the last time I saw him in flesh and soul. In his infinite wisdom, the Creator has decreed that “every soul shall taste death.” And the time came for Abdulaziz on the evening of Thursday, May 4, 2023.
As Muslims, we believe and submit to the will of Allah. However, a week after Abdulaziz’s demise, I still live in self-denial. Everything seems too sudden, and I still wish it is a terrible nightmare. It’s somewhat unfathomable that he did not complete the examinations he so much prepared for and started with us. Like many final-year law students, Abdulaziz’s mind was already in the Nigerian Law School, and preparation was underway. His demise was the least expected way to say goodbye.
I have known Abdulaziz since we assumed academic activities in January 2017 at the Faculty of Law. However, we became closer in our fourth year when we shared room 90 of Ali Akilu hostel. He would spend much of his time listening to scholars of comparative religion. Videos of Zakir Naik and the late Sheikh Ahmad Deedat dominated his phone gallery. He had an unquenchable thirst for the study of comparative religion, and he was ever ready to share this knowledge.
A week before his death, he had addressed us after morning prayers in Al-Muntada Mosque and emphasised the need to study comparative religion. He undertook to take the course to willing participants in the second semester.
Like many of us, Abdulaziz was a man with dreams for a great future. When we lived together, he narrated the ordeals that led him to study law after he completed NCE and became a certified teacher. That’s a pretty long story, but the bottom line is that he had a reason to work hard, and he worked very hard. He knew where he was going and what it took to get there, and he was set for the journey to greatness at dawn. Sadly but with gratitude to the will of the Almighty, his light was blown out in his prime.
Allah endears his loved ones to people. Abdulaziz was loved by many. This was evident in the crowd that graced his funeral. His teachers, colleagues, friends, students and even non-Muslims were all at Haruna Danja Mosque to bid him farewell. The love the people had for him did not end with him; it extended to his immediate family.
A few days after his death, classmates and friends raised more than half a million for his wife and the two children he left behind. I think he is loved by Allah, who perfected his character and made him the darling of everyone whose path he had crossed. He always met all of us with a cheerful countenance, and he was never known for engaging in frivolities. As much as this is my opinion, I am not subjective. My opinion about him would not have been different if he were alive.
Abdulaziz will be missed for many reasons and by many people. He left a positive mark on the lives of many. The local chapter of the Muslim Student Society of Nigeria (MSSN) of the Faculty of Law will miss him dearly. He had been a committed official since his admission to the faculty and was committed till his transition.
Abdulaziz’s teachers and classmates will miss him greatly. He was an exceptional student who spoke and asked questions in class when necessary. I remember vividly how he was asked to translate Suratul Kafirun by Professor Danladi in our last Jurisprudence and Legal Theory class. Unfortunately, that was just two weeks from his unanticipated exit.
He also left a vacuum to be filled at the Kongo Campus Islamiyya, where he taught Tawhid, amongst other courses. His learned brothers at the Student Bench and Counsel, who had appeared before him while he was Khadi of the student judiciary, will miss his judicial wisdom and excellent understanding of Islamic Law.
Besides his family, whose pain at this difficult time is unimaginable, Abdulaziz will be in our pleasant memories for a long time. As the reality of his death sets in, I feel his absence. May Allah forgive him, forgive us, console us and take care of his family, ameen
While travelling in some parts of the Plateau state, please be cautious and vigilant. It’s unfortunate that some blood-sucking people don’t know their enemy and enjoy attacking innocent travellers passing their towns, not knowing we are all victims of the same system.
I don’t honestly know their aims. Do they want to turn every federal road that crosses their towns or within the state into gallows, a wasteland, battlefields, graveyards of multiple unknown bodies, or maybe something else of their making?
I nearly lost my life yesterday! Not only that, but I nearly lost my breath, lost the life beating inside me, but my strength and courage and determination and experience, like echoes of vigil nights, disappeared within seconds. Not only that, but I think casualties are not the death of those who started the war or those prowling grievance.
Not only that, but I believe casualties are those who keep quiet, who have the opportunity to talk but keep quiet, and those who smile every day when their next-door neighbours are in tears. But how can we together hold and retrieve ourselves back from this brainwashing?
So, I began to wonder what’s more important than human life. What’s more critical than togetherness, than friendships and relationships and progress? What’s more significant than peace, development, progress, success, love, respect, responsibility, and understanding? What’s peace if we can’t go anywhere inside our towns?
What friendship if we can’t befriend someone from another tribe, village, or country? What’s love if we can’t love and respect what others revere? What’s the progress if we can’t put one block over another? What’s progress if we can’t come together? What’s the responsibility if we can’t be accountable for our mistakes?
What’s faith? What’s a belief if we can’t respect other people’s choices and generational values? What’s up if there are no others? How can you, without reason, kill someone for someone’s sin or mistake? Why punish an innocent traveller for a sin they didn’t commit or knew nothing about?
Imagine we spent half our day alongside the road linking Mararraban Jama’a to Abuja, waiting for death, revenge, hatred, or the taste of human blood to leave people’s minds. We stayed as the only means of safety in our possession. We waited for God’s intervention, waiting and waiting, and I pray for no one to wait for this type of wait… waiting without knowing where death would come from.
Usaini Abubakar wrote from Jos, Plateau State. He can be reached via usainiabubakaradam5091@gmail.com.
Real Madrid and Manchester City played quite an entertaining one-all draw at the Estadio Santiago Bernabeu. The much went as much as I expected it, with Manchester City dominating the possession, trying to dictate the tempo of the game and Real Madrid pressing the City players, trying to disrupt their rhythm and attacking at full pace through the electric Vinicius Jnr and the young prodigy, Rodrygo Goes.
That was the pattern for much of the game. Real Madrid will be a bit disappointed for not registering a win (no matter how slender) ahead of the second leg next week. Of course, it’s easy to criticise Guardiola for settling for a draw. But come on! We are talking about a FIRST LEG of a UEFA Champions League semi-final. Do you seriously expect any serious coach to attack Real Madrid all guns blazing and risk getting hammered via counter attack?
True, Manchester City players looked tired and disjointed in the closing stages of the game. I expected Guardiola to introduce Mahrez, Alvarez and/or Foden in place of largely ineffectual Bernardo and Grealish. But do I think I know better than Pep Guardiola?
This game can still go either way. Expect that when you are playing against Real Madrid in the UCL. However, from the result of the first leg, Manchester City will be the happier side. They played largely well below their capabilities (thanks to Real Madrid’s game plan and management) and still came out of the mighty Santiago Bernabeu unscathed.
On for the second leg!
Aliyu Yakubu Yusuf wrote from Kano and can be reached via aliyuyy@gmail.com.
The transition process, as it is seen today in the Kano political culture, is something that can be squarely described as unprecedented if the nonchalant and lackadaisical attitude exhibited by the Kano state government is looked into properly. The transition chairman appointed by His Excellency, Governor-elect Engr. Abba Kabir Yusuf, Abdullahi Baffa Bichi, had decried the total absence of any cooperation, not even lack of it, from the Kano state government to form its own transition committee with a deliberate view to scuttling the smooth transition process.
Myriad of pictures going viral of one of the best social investments that the state has ever witnessed was initiated by Dr Rabi’u Musa Kwankwaso in his second spell as a governor, on which he spent 2.4 billion to empower the teeming youth in the state with employment opportunities across the 44 local government areas. Unfortunately, despite the suffocation of the process to make it work as planned for the public to benefit, now this invaluable treasure meant for the public good has been reduced to something like booty looted at the last minute to deprive the good people of Kano of the initial goals.
In addition to thousands of sewing machines that have been metaphorically remanded and cut off from the general public good, some reports of many mysterious disappearances of public properties should be thoroughly investigated when Engr. Abba assumes the number one seat in the state.
It is normal for any right-thinking person to believe that a leader should be a father figure so engrossed in compassion, sympathy and empathy. Still, here in Kano, despite all the wanton destruction and disruption they brought to drag Kano down, all they have is total apathy towards the awful loss they brought about to the state. It is unimaginable to expect what we see today from the people who should regard the Kano people as their sons and daughters with every sense of mercy and magnanimity.
It should not go in vain; all the perpetrators have to be brought to book. Impunity is the main motive behind the abuse of any public office in this country. The more it is welcome, the faster public institutions are utterly weakened. The ills and evils meted out by these people should be revisited judicially. I hope they will serve as a deterrent to others.
Anyone that seems to be conversant with the art of governance knows fully well that Engr. Abba Kabir, alias Abba Gida-Gida has a hefty mountain to move. One can say with a sense of certainty that the outgoing government has braced for the moment to meet out their concealed evil intent against the incoming administration. May he take off his Babba Riga and roll up his sleeves to make Kano breathe again. I hope people should learn to forbear some certain inconveniences. Most importantly, Abban Kanawa needs sincere prayers from the teeming Kano populace for success.
Auwal Umar writes from Kano and can be reached via: auwaluumar9@gmail.com.
After accessing some social media posts about the 50th anniversary of the National Youth Service Corps (NYSC), I wish to share two of the numerous issues I had with the scheme.
Although I’ll try to avoid certain details, I must mention that an unpleasant encounter with a senior official of NYSC marked the third time I shed tears since reaching adulthood.
First issue
When I confirmed my mobilisation to serve under the National Youth Service Corps (NYSC) in 2018, I sought information about the registration process and requirements. I found that prospective Corps members could either get their call-up letters through their schools or pay about N3,000 to print the letters online. I went for the first option because I couldn’t afford the second one. Besides, I was about to go to Zaria for my statement of result, so I decided to pick up my call-up letter from Ahmadu Bello University (ABU), Zaria.
Everything went well, and I proceeded to the NYSC orientation camp in Fanisau, Jigawa State. However, the camp authorities insisted that I either pay the money and print the online version of the call-up letter or leave the camp and wait for the next stream (due in three months). They maintained their position despite acknowledging the authenticity of my call-up letter, which NYSC had sent to ABU. I had no option but to leave the camp for Kano (a short distance from the camp).
Fortunately, my arrival in Kano changed the story. I had no mobile phone, so I inserted my SIM card into someone’s phone. Within a few minutes, I received two different but connected calls, and I got the money I needed to print the call-up letter, hence my immediate return to the camp.
Second issue
My fellow Corps members received their allowance for December 2018 before the 25th of the month, but I didn’t get mine till after five months.
I started contacting relevant officials in the last week of December 2018, and by April 2019, I had submitted my bank statement of account, proof of clearance and about four letters. Surprisingly, I received a letter from my Local Government Inspector (LGI) titled “Query”, which demanded that I submit a handwritten reply to explain why I shouldn’t be punished for “refusing” to apply for my unpaid allowance. Well, I just replied as instructed, but I still didn’t receive the money (N19,800) until about a month later.
Two questions and answers
One, why did the camp officials force me to pay the N2,786.24? I believe they were keen on generating money for their organisation, and they felt letting me dodge the payment would lead to a fall in revenue in subsequent batches because I might communicate to other prospective Corps members whose closeness to their schools might make them opt for the free call-up letter.
Two, why did I receive a punishment threat for “refusing” to apply for my unpaid allowance? I feel it was the officials’ way of shifting the blame.
Conclusion
I had disliked NYSC long before my graduation from university, and my experiences during my service year only heightened the feeling.
However, I acknowledge the scheme’s contributions to national development. The interest of the majority supersedes that of an individual.
Ishaka Mohammed can be contacted via ishakamohammed39@gmail.com.
His name was Tijjani, and nicknamed Ma’aslam. He mainly lived in the Sabon Sara ward, Kano city, but was a common sight along the Mandawari junction to Kasuwar Kurmi corridor in the 1960s.
Everyone considered him nuts. Apparently, he built a single-storey building without stairs to access the upper floor. He did not think a door was necessary for any structure either, so the building had no doors. He simply jumped up to the upper floor at night and jumped down in the morning. It was enough for the ward head to report him to the Jakara magistrate for him to be locked up on insanity charges.
During the hearing, he was given a basket to fetch water. He simply laughed at the judge, informing him that only a madman would attempt to fetch water in a basket. The judge threw the case out, declaring him perfectly rational. He may be nuts – although eccentric was more apt to describe his behaviour. But then, it takes a certain amount of nuttiness to be an innovator. And he was an innovator.
As children – and I am talking 1960s inner city Kano – we simply referred to him as Ma’aslam. He, I would argue, planted the seeds of onomatopoeic intertextuality in Hausa popular culture, at least in Kano. This was the process of picking up an element of popular culture, say, a song, converting it side-by-side into a different language (intertextual), using ‘sound-alike’ of the original (which is onomatopoeia) into a new one. A quick example was the Bob Marley hook:
Get up, stand up,
Stand up for your rights
Sadi Sidi Sharifai, a Kano onomatopoeic superstar, converted this to:
Jallof, Jallof,
Jallop, sai da rice
Try singing both the original and Sadi’s interpretation, and you have become an onomatopoeic star yourself!
In 1967, the American super soul star James Brown & the Famous Flames recorded the stunning live double album of their concert at the Apollo Theatre in New York. It was, perhaps unimaginatively enough, titled, ‘Live at Apollo.’ A standout track on the album was ‘I Feel Alright’. Its choral hook was:
‘Hey, hey, I feel alright
One time, uh!’
The album of the concert was released on 16th August 1968. I was 12 years old then, and still now, totally wired in music, complete with a Ukulele guitar, given to me by David Hofstad (author of Tabarmar Kunya play). My Dad, an avid music lover, noting my attachment to the song which was played on the radio, simply bought the double album for me at Musa Zamani Record store in Fagge (are there any old codgers who remember this record store?). I played it to death on the old Grundig music player we had then.
Back to Tijjani Ma’aslam. With his eccentric behaviour categorising him as loony, Ma’aslam started reciting the ‘Dalailul Khairat’, a celebrated manual of salutations upon the Prophet Muhammad (SAW), written by Muhammad ibn Sulayman al-Jazuli in 15th century Morocco. What was unique about Ma’aslam’s open-air recitation, however, was that he adopted the James Brown meter in the song, ‘I Feel Alright’, as his chorus. His rendition of the hook for his recitation of the Dalai’lu was:
Mujibun, Mujabun,
Afiyan, Afuyan,
Rasulillahi
Ahlan wa Sahlan
Rasulillahi
This was accompanied by James Brown’s dance moves (shown on Television’s Soul Train, which was available in a few houses that he might have access to). Maybe he was not reciting the salutations in their structured order, but at least his verses were discernible, as the Dalai’lu itself was recited in a song form by many reciters in Kano. What he did, and did it differently, was using a foreign music meter to make it more accessible. This formula was to be adopted by the Ushaqu Indiya group of devotional singers in the city of Kano (actually along the same neighbourhood as Tijjani Ma’aslam). More of this in subsequent articles/posts.
Tijjani Ma’aslam’s delivery mode was intertextually onomatopoeic to ‘Hey, hey, I feel alright’. The chorus was ‘Rasulillahi’. Ma’aslam was usually followed by a gaggle of kids echoing the chorus while he merrily led the way, clapping his hands, dancing and reciting the names of the Prophet from the Dalai’lu. Elders were bemused at the spectacle and simply labelled Ma’aslam crazy. He might have been. He certainly was not following the sequencing of the Salawat from the book. But his performances opened a door.
Up the road from his haunt and covering the same zone was the Palace cinema. This was built and completed in 1951 and opened in 1952. Palace cinema became an instant hit with the youth, closeted in the city and without any visible means of night-time entertainment. Before its opening, and still a carryover from the World War II years (1939 to 1945), a curfew used to be imposed on city residents at 8.00 p.m. With the relaxation of the curfew, the few neighbourhood plazas (dandali) that offer games for youth (both boys and girls) were no match for the sheer spectacle of a massive screen accompanied by loud music. The predominant films shown in the cinema were cowboy or mainstream European films. However, after independence in October 1960, Indian films started to be shown from November 1960 in Kano cinemas. Early films screened included Cenghiz Khan, Jaal, Sangeeta, Raaste Ka Patthar, Waqt, Amar Deep, Rani Rupmati, Dharmatama, Dost, Nagin and thousands of others. The one that caught massive imagination in Kano’s inner city, however, was Rani Rupmati, originally released in India in 1957 but only found its way to Kano cinemas in the 1960s.
Like all Indian films, at least from what the industry refers to as Bollywood, Rani Rupmati had a lot of songs – in fact, its overall screenplay is based on two people united by their love of music. However, two songs from the film caught Kano’s inner city imagination, ‘Itihaas Agar Likhna Chaho’ and ‘Phool Bagiya Mein Bulbul Bole.’ Interestingly, there was no choreographic dancing in these two songs, unusual for general Bollywood films but typical of earlier, more historical and artistic ones.
The first, ‘Itihaas’, sung by Lata Mangeshkar, has a great hook that, thanks to Tijjani Ma’aslam, became domesticated by kids along his sphere of influence and Palace cinema zone. It goes something like this:
Itihaas agar likhana chaho /
Itihaas agar likhana chaho /
Azaadi ke mazmoon se /
…
To seencho apni dharti ko /
Veeroon tum upne khoon se /
Har har har Mahadev /
Allaho Akubar /
Har har har Mahadev /
Allaho Akubar /
Sung within the backdrop of a band of warriors getting ready to go into a battle, led by a woman (the titular Rani Rupmati), it certainly gave the picture of a woman more enlightening than what was both the Hausa and Indians are used to. The film itself endeared itself to Hausa through the modesty of the women – shy drooping kohl-enhanced eyes with long blinking lashes, fully clothed (even the swimming scene shows the singers fully clothed in the river), with sari that resembles Hausa wrapper (zani), lots of jewellery, and stunning beauty. A Hausa common saying of the period was, ‘Allah, kai ni Indiya ko a buhun barkono’/God, let me visit India even in a sack of pepper. That was how besotted Hausa youth were to the beautiful Indian women seen on the screen, giving a false impression that every single Indian woman is beautiful.
Hausa youth, inspired by Tijani Ma’aslam, quickly domesticated the chorus of the song as:
Ina su cibayyo ina sarki / where are the warriors, where the is king?
Ina su waziri abin banza / And the useless vizier?
Mun je yaƙi mun dawo / we have return from the war
Mun samo sandan girma / and we were victorious
Har har har Mahadi / hail, hail the reformer
Allahu Akbar / Allah is the Greatest
Har har har Mahadi / hail, hail the reformer
Allahu Akbar / Allah is the Greatest
In an interesting case of lyrical substitution, the Hausa intertextual transcription captured the scene of the song as shown in the film, if not the actual meaning of the words. Loosely translated, the original verse was urging warriors to defend their land with their lives and become part of history. The chorus translates as ‘Let each of us sacrifice ourselves to Mahadev’.
While Mahadev was a reference to the Indian deity, Shiva, this pantheistic line was followed by a monotheistic reference to Allah, the Supreme Being in Islam. Thus, two contrasting religious sentiments were expressed in the song. It was likely that S. N. Tripathi, who directed the film and composed the music, introduced the chorus to attract both Hindu and Muslim audiences. After all, while Rani was a Hindu, her love interest in the film, Baaz Bahadur, was a Muslim. The expression, however, has since then been used as a slogan of communal harmony between often warring Hindu and Muslim communities in India.
But more stunningly, the Hausa version substituted the word ‘Mahadev’ with ‘Mahadi’. The Hausa heard ‘Mahadi’ (guided one), not ‘’Mahadev’, which worked perfectly well. Substituting Mahadev for Mahadi Islamized the song, as it were. In Islamic eschatology, Mahdi is a messianic deliverer who will fill the earth with justice and equity, restore true religion, and usher in a short golden age lasting seven, eight, or nine years before the end of the world.
The second song from the film, ‘Phool Bagiya Mein Bulbul Bole’ (also sung by Lata Mangeshkar, with Mohammed Rafi), also inspired onomatopoeic intertextually but further afield from Kano and bizarrely entered into Hausa urban legend of the 1960s. Its first verse goes something like this:
Phul bagiya me bulbul bole /
Daal pe bole koyaliya
Pyaar karo /
Pyaar karo rut pyaar ki aayi re /
Bhanwaro se kahati hain kaliya /
Ho ji ho ho ji ho ho ji ho /
Ho ji ho /
What Hausa youth heard in the choral refrain was ‘Hotiho’, not ‘Hojiho’, and in the film Rani Rupmati, the lady (played by Nirupa Roy) came to be referred to as Hotiho. The Hausa griot, Mamman Shata (d. 1999) popularised the word (which has no particular meaning) in his song, Mallam Sidi, ‘Mijin Hotiho’/Mallam Sidi, Hotiho’s husband.
In the film, there was no marriage between Rani and Baaz Bahadur because she said she was ‘married to her music’, despite living with him after running away from home to avoid death from a chalice of poison given to her by her father to avoid the shame of her rejecting a chosen husband. In all their dialogues, Rupmati and Baaz Bahadur stress their shared love for music, not their love for each other. So, Shata did not accurately describe the relationship in the film. However, such deep film analysis is not important to the transnational interpretation of Shata of Baaz Bahadur as a signature tune for a hen-pecked husband. Shata’s interpretation of the actor who played Rani’s lover was certainly in order as he was effeminate and obsessed with music rather than empire building, despite being heir to a throne. It was even Rani who led their army into war. He was wounded in the battle and ran away.
Another Hausa griot, Ali Makaho (d. 1984), known famously for his anti-drug song, ‘Mandula’, briefly referenced Rani Rupmati in another of his songs.
Za ni Kano / I’m going to Kano
Za ni Kaduna / I’m going to Kaduna
Mu je Katsina lau za ni Ilori / Let’s go to Katsina and Ilorin
Na je Anacha / I will go Onitsha
Ni ban san kin zo ba / I didn’t know you had arrived
Da na san kin zo ne / If I had known you have arrived
Da na saya miki farfesu / I ‘d have bought you [pot of] pepper soup
Hitoho hotiho /
Hotiho hotiho /
With a comedy skit thrown in, Ali Makaho’s rendering uses Phoolbagiya’s meter to narrate a series of anticipated travels over northern Nigeria. As an intertextual comedy, it worked and remained of his most memorable skits.
A third Hausa griot to adapt a song from Rani Rupmati was Abdu Yaron Goge, who played the goge (a large fiddle played with a bow). Abdu picked ‘Raat Suhani’ from the film for his adaptation. Since, unlike the other griots who used the elements of the songs from the film, Abdul was a musician, he used two approaches – first was rendering the symphonic structure of the opening bars of the actual composition, Raat and playing it on his fiddle, then secondly, he onomatopoeically appropriated Mangeshkar’s lyrics as Hausa version. The original lyrics were as follows:
Raati Suhani /
djoome javani /
Dil hai deevana hai /
Tereliye /
Tereliye /
These lines were pure expressions of love the protagonist has for her lover, especially ‘in the beauty of the night’ [raati Suhani]. Abdu Yaron Goge’s rendition was as follows:
Mu gode Allah, Taro / We should thank Allah, people
Mu gode Allah, Taro / We should thank Allah, people
[These lines vocalized the opening bars of Raat]
Duniya da daɗi /This world is nice
Lahira da daɗi / The hereafter is nice
In da gaskiyar ka / If you are truthful
Lahira da daɗi / The hereafter remains nice
In babu gaskiyar ka / If you are untruthful
Lahira da zafi / The hereafter is blazing
Thus, in a single verse (which he kept repeating over and over till the end of the performance), Abdul Yaron Goge borrowed a popular musical motif from another culture and domesticated it to Hausa entertainment. At the same time, he delivered a message totally different from the original meaning.
There were, of course, many other onomatopoeic intertextual interpretations of Indian film songs, but the three songs from Rani Rupmati, predated by Tijjani Ma’aslam’s innovative use of foreign motifs, were the definitive pioneers in music. In Literature, look towards Abubakar Imam and Magana Jari Ce. The intertextual origins of Hausa arts, of course, started in the 1930s; but its migration to music was certainly in the 1960s. It spawned a Hausa Cinema industry which was labeled ‘Kanywood’ in 1999, a few years before the term ‘Nollywood’ to refer to the Nigerian English language cinema, was created.
On a final note, Nazeer Abdullahi Magoga, a Kano ‘Indian’ (who speaks the language fluently, to the shock of BBC Delhi, who sent a crew to interview him in Kano, in Hindi) composed a song for the Centre for Hausa Cultural Studies, Kano which I was heading, but which I had to pause due to lack of funding. He used the Raat Suhani meter and used both Hausa and Hindi lyrics in his wonderfully beautiful tribute to the Centre. A link to the song on YouTube is given below. To really appreciate Nazeeru’s performance, listen to the original Raat Suhani from the film Rani Rupmati, also provided in a link.
Cibiyar Nazarin Al’adun Hausa by Nazeer Magoga [Raat Suhani template]
