Certain people we meet in the course of our lives become so important to our reality, that permanent separation from them is something the mind can never fully comprehend. The duration of meeting may not be long; it is the intensity and impact that linger in the memory.
Death is an inevitable end, but some people are simply larger than life, or should I say, death. Many times, it is easier to forget that they are no longer with us. We visualize their expressions, remember their presence, and hear their voices clearly in our heads as we recall conversations. For those who were known to the wider society, their work remains as a landmark to their lives, however short . The happiness of a memory quickly mixes with the sad recollection of absence.
It is with such mixed feelings, but mostly with a sense of great honour, that I remember, on what would have been Lt. General Ibrahim Attahiru’s 56th birthday, a man of immense character, discipline, selfless service and dedication above and beyond the call of duty. With a sense of supreme privilege and humility, I pay a post-humous birthday tribute to Attahiru, who was in all ramifications, a consummate officer and a gentleman, and truly a soldier’s soldier.
As we commemorate him today, it would not be out of place to remember him as a nation builder and a true patriot in his own right, who served his country impeccably in a stellar military career through which he rose admirably to become the 25th Chief of Army Staff.
It is in his final role that many – including myself – will most potently remember General Attahiru. Upon his sudden and tragic demise in May last year, I recalled his reassuring ebullient presence, underneath which he carried the determination, discipline, and professionalism of a born soldier. I reflected on his attentiveness and enthusiasm in our fight against banditry, terrorism, and general insecurity in our state, and in the region at large. I remembered then, as I do now, his crystal-clear vision and passion for the Nigerian Army.
That is the General Ibrahim Attahiru with whom I was blessed to interact. I also know that he is fondly remembered within military circles as a leader who reached out to the men under his command, and even to all who came under his care, and he looked out for them.
In contemplating the lives of great Generals, we wonder if the uniform makes the man, or if it is the man who fills up the uniform he wears. Beyond all that General Attahiru was in his professional sphere and in the limelight, we must not fail to remember him simply as a human being, as a father, as a man who lived by a creed of openness and accessibility. At the launch of the General Ibrahim Attahiru Foundation earlier this year, we heard about the man behind the uniform, Ibrahim Attahiru, the family man, the loving husband who never failed to put a smile on the face of his wife Fati. We learned of the doting and devoted father to Aisha Farrah, Zainab Maliha and Fatima Iman, who made it a priority to spend quality time with his three lovely daughters, encouraging them in their faith, in their academics, guiding them in their social lives and always letting them know that he was proud of them.
His job and its attendant demands notwithstanding, he made time to be a father and a friend to his daughters, and through his charm and courage, mentored them. These are the actions that will forever remain priceless in the lives of his wife and children, and they reflect the dedication with which General Attahiru conducted himself even outside the spotlight.
I will always be grateful for the privilege I had to interact with him, albeit briefly. During our engagements, he demonstrated to me quite clearly the power of hope, through his optimism, energy, and cooperative disposition. For me, and for others involved in security management, our highest tribute to General Attahiru, would be to walk in his footsteps, and to throw ourselves with unalloyed commitment at the fight which remains before us.
The General Ibrahim Attahiru Foundation which was launched at the one-year memorial of his demise, will seek to cement and transmit the legacy of the man, and the virtues which he typified; the values of strength, dignity, commitment to excellence, leadership, tenacity, openness, accessibility, mentorship, and fatherhood. It is upon such values that nations are built. It is these virtues which have led to so many honouring him today, on the 56th anniversary of his birth, to celebrate what he stood for in his life, and indeed the way he represented the Nigerian Army with distinction for nearly 35 years.
Today, once again, it is right that we celebrate the legacy of a hero, as we also continue to immortalize his love for service, knowledge and impact. It is a mark of honour, and a tribute to his memory. He is no longer with us, but he lives on in the quality of life that he lived; a life, cut short just shy of 55 years on this earth. We are saddened at the fact of his absence, but we are reminded by so many aspects of his legacy, that truly, he lived.
And so today we salute the memory of a patriot, and (I am privileged to say) a companion and ally, who would have turned 56. We celebrate with honour, the memory of a mentor, a brother, a father, a husband. We commemorate the birth, the life and the times of a quintessential soldier, a true General, who exited the arena suddenly, in the middle of a war, and more so, in the line of duty.
In remembering him on the day of his birth, we ensure that the torch of his legacy and ideals will continue to burn brightly, to inspire and lead, as he did.
For truly, one who is loved, never dies.
Aruwan is Commissioner of Internal Security and Home Affairs, Kaduna State.
It’s a very sad incident to Nigerians that the Academic Staff Union of Universities’ (ASUU) strike has been persistent for decades. It firstly started in the 70s during Obasanjo’s regime. ASUU went on firmly with its struggles and opted for strike as a major weapon to fight for its rights and those of Nigerian students. For many years, strikes have been reoccurring like celebrated festivals; it’s hardly to end an academic session without ASUU embarking on a single strike. If the history of the ASUU strike will be unbundled, it will be clearly seen that it has been consistent since the military regimes and thus; one may not be unjust to say, the needed actions were not taken even in the past, had they heeded to ASUUs agitations and calls, we wouldn’t have been experiencing what we are experiencing now.
Today, under Buhari’s administration, which even a layman thought would enjoy when it grabbed power; students have been suffering from the repercussions of the conflicts between the FG and ASUU. On Monday 14th February 2022, the union declared its first one month warning strike, and then added two months, after which they extended the strike by three months. If I may ask a question which may not have an answer, I would say, even in Africa, if not in Nigeria, where can universities be shut down for almost more than six months, and the government seems not to care? But if answer is to be given, it might be: no serious administration will “take no notice of” its country’s education sector sliding into anarchy and confusion like this. However, no thanks to the I don’t care attitude of the government, it is surely making history.
The main ASUU’s demands now, as declared by the union, are: ensuring the acceptance of the University Transparency and Accountability Solution (UTAS) and also to fulfill the ASUU/FG’s signed agreement of 2009, which can all be implemented if the FG’s effort is genuine in getting rid of the “cog in the wheel” of the future of the Nigerian Youths. Therefore, the FG’s refusal to implement the aforesaid ASUU’s demands is simply “adding salt to the wound” of the Nigerian students and the education sector in general.
On the other hand, the demanded money and facilities by ASUU for revitalizing the sector can be disbursed as far as the FG treats the issue seriously considering what it spent on other sectors, which compared to education, they are definitely less important. Some menies spent are even irrelevant to the welfare of the masses or misplacement of priorities.
For instance; on 24th November 2021, the Punch Newspaper disclosed that “the minister of State for Budget and National Planning, Prince Clem Agba said that, the FG spent more than 2.3 trillion as a stimulus for covid19.” If the FG can spend more than 2 trillion on Covid-19, why can’t it at least spend 1 trillion on the education sector for ensuring its activation and ending the ASUU strike that has been in existence for more than twenty years? The same union strike which the current president and his minster of education were criticizing the last administration on?
In addition, Vanguard Newspaper reported on May 15, 2022 that the “Socio Economic Right and Accountability Project (SERAP) sues Buhari for spending N1.48 trillion on maintaining refineries with no crude oil”. If more than 1 trillion can be unfruitfully spent on reviving the useless refineries why can’t 500 billion be disbursed to ASUU for revitalizing the education sector?
Additionally, the Punch reporterd on 22 February 2022 that: “FG to spend 3.53 trillion on infrastructure and human capital development in 2022”. This was amidst the ASUU strike, which is yet to be called off. If 2.53 trillion would be spent mostly on invisible infrastructure, why can’t 1 trillion be allocated to the education sector for its rescue or is there any infrastructure that can be enjoyed without qualitative education? I believe commoners would rather love to have education than any other infrastructure. Also, providing sound knowledge is the best way to development, not only for humans but for the whole country and what it contains.
Based on Daily Post analysis on October 15, 2021,” about 12 trillion has been allocated to the security sector in the past 7 budgets under president Buhari”. Based on this analysis the increment of the spending for the sector in the administration is whooping 15 percent of the country’s budget. If this can be done in an attempt to tackle the insecurity we still suffer from, despite the relevance of security in any country, why can’t the same attempt be done for the education sector even for once? These are few examples. One may argue that all the aforementioned spendings were already budgeted and also the education sector has its own budget, but is he aware that the sector’s budget is just a paltry sum?
Premium Times Nigeria, on October 27, 2021 stated that “since taking office, president Buhari’s highest allocation to the education sector is 7.9 percent of the total budget”. Meanwhile, the United Nations Educational, Scientific and Cultural Organization (UNESCO) recommended 15-20percent of any developing country’s budget for the sector.
The FG should be alerted that this persistent strike is affecting not only students, their parents, and lectures but also the economy of the country as many small scale and medium enterprises depend on the campuses, howbeit, It’s indeed condemnable that ASUU’s demands have not been attended to.
Moreover, it will shock any Nigerian of good will to hear the claim that the president was unaware about the ASUU strike till when he was notified during his Sallah visit to his home town! Kudos to Nigeria, my fatherland, where universities could be shutdown and academic staffs’ salaries stopped for months and yet the president doesn’t even know what is happening! The university lecturers’ strike for months with stoppage of their salaries, but the president was unaware? This alone, can prove the FG’s failure in salvaging the education sector in Nigeria. They don’t seem to care and I don’t think they will care at all. Their beloved children are elsewhere, outside the country, enjoying good education, while the poor peoples’ children grow in ignorance.
In addition to the points raised above, Nigeria, with 10.5 million out of school children, topped the list in the world, as declared by the United Nations Children Funds (UNICEF), Daily Trust on Monday, 24th January reported. Furthermore, the FG’s budget allocation to the sector is yet to reach the UNESCO’s recommendation, while looting allegations on government officials are not unknown, but still ASUU’s demands are neglected.
In conclusion, I urge the government to move with rapid efforts in overcoming the hindrances in the education sector, others the government and all Nigerians should await more troubles, confusions and skirmishes.
Yusuf Salisu Muhammad writes from Katsina State, Nigeria.
It is beyond exaggeration to say that marriage for money is a norm today. Repeating this amounts to a cliché. A great score of us want to marry money, and we hate to bring to mind poverty, never mind the difficulties accompanying it. That is why, today, many a family frown upon poverty-ridden dudes. Such families try to avoid poverty by marrying into monied families. They hold that, given the fact their homes are poor, they should, as a matter of fact, change their fates. Hence, by marrying rich men, they will be able to compensate for the difficulties biting them.
Unknowingly, there are difficulties that rehappen to destroy newly-built families. The first thing that throws a spanner in marriages is the recognition of the male spouse that his wife weds him thanks to his wealth. She also attracts for herself the despise of her in-laws who accord her and her family no respect. They disgrace and see them as a bunch of people that worship money. Also, the groom, who earnestly believes that the woman marries him because of his riches, ponders the fact that whenever he becomes poor, she will turn her back on him.
There are decisions we oftentimes take that we tend to regret after the passing of time. Because of our thirst for money, we take to cheapening and even slaving ourselves to attain the consideration of the haves. After throwing ourselves to the dogs, we then begin to think of a way to regain our good names. But the game is already over. This is a true definition of turning back the clock. Alas! Time never comes back once it is gone. What I imply here is that girls do themselves a disservice when they choose to be in love with undeserving fellows. What should you do when this happens, that is, when a girl sees nothing in you? I personally advise that whenever a girl hates building up a relationship with you, you should call it quits. Otherwise, you will be carrying a torch for somebody and nothing will expiate for you the time, energy and money you have expended.
Another thing that ruins relationships is poor moral standing. It is true that girls that idolise money quickly grow immoral. And boys with money seduce such girls for a quickie one-night stand. Yes, their sole desire is to hit it and quit it. Achieving this, they vanish into the thin air. As the girl conceives and becomes heavy with pregnancy, the world concentrates attention on her. Bad words from the public begin to weigh on her mind as well as her negligent family’s. People will antagonize her to the point of tears. Then, she will begin to regret her mistakes. Sadly, she has already got deflowered. And no amount of crying can return her virginity. The boy is gone. She and her family will try to get back at the missing boy, but they will just be carrying coals to Newcastle. At that very moment, the family starts to an afterthought. They will ruminate on ways to punish the boy or force him to marry the girl.
The problem of marrying money is mother to many immoralities that are currently occurring. It causes infidelity which is becoming the father of our ailing society and falling apart as a people. I was told about a wife that cheated on her husband. Albeit she was husbanded well, she did what only the baseborn do. The spouse catered for all her needs but she was notoriously infidel enough to practice adultery as though she did not subscribe to Islam. Whenever he left for market, this adulterous wife would take her children to her mother-in-law’s. She would then call her paramour. A faithful neighbour has often seen this thus he got devastated. Given the gravity of the issue, he was compelled to shut it. For he didn’t know how to let the husband know. Later, as the misdeed persisted, he locked the house on the two wrongdoers. He quickly called the husband who was already at market. The husband rushed it home and saw the nightmare of his lifetime. No sooner had he witnessed what his neighbour had been feeling indifferent to let him learn than he divorced her. Parting the way of unfaithful wives is the best decision no matter how one loves them. Because, if you don’t summon the courage to divorce them, they can mother you bastard children and pretend you are the one that fathers them. Was this woman fathered well? This is a question many people pose.
Another story is of a smart guy who triples as a husband, teacher and relative. He doctors for a living. Despite his running busy all time, he keeps house while his wife idles her hours away at the same home. She does not know how to even cook or do the house chores. It connotes a tragedy when you marry a woman that does not know how to prepare water that drinks well or food that eats well. This is one of the humiliating errors a wife can ever commit in her home. More telling is that the husband had excellently patched up many problems that came up. But, one horrible argument persisted. He tried his best possible to patch up things with his wife but she refused to forget the differences thanks to her stubbornness. He pressured her into buying the idea, but he could not make her let bygones be bygones.
To control how his children marry, I was told about a father who sons ten children. He also selects wives for his children. He is very responsible and commands obedience. The norm in this family is that the father wives all his children. He also schools his sons in respecting one another. That is why, they brother themselves extremely well. They reek charm and none of their actions sisters on disrespect, despise or fakery.
When you get broken-hearted, it feels as if your whole body was giving you pains. You will be long in healing before you bounce back to excellent health. You will be suffering terrible romantic ill-health too. You will keep wondering if you would ever be able to battle the condition. To you, such a situation is a small armageddon because nothing can purge you of harrowing thoughts. Living in solitude cannot not expiate the shock you will be going through nor will it cleanse the psychological trauma you are going through. Of course, mourning the loss of one’s one-time better-half is extremely painful.
Indeed, many of us do not see the value of those we marry ourselves with either in social, friendship, work or marriage commerce until they are no more or when the relationship goes south. We mourn and weep profusely for our relatives only when they close their eyes for the last time. When alive, we don’t see the world of them. Some people take betrayal lightly. But I would rather die a thousand deaths than betray a person who reposes trust and confidence in me.
When a love relationship dies a death, responsible people, more especially those that are not the guilty party look like death warmed over. A times, the social intercourse that reigns among diverse social networks sours thanks to betrayal. As this happens, everybody swears distancing his fellow for an unimaginable period of time. People get wedded to a devilish thought. This dilemma abounds with the absence of peace and bad blood. I said earlier that we affix importance to material gains by devaluing virtue and celebrating infamy. All this plays out in marriage transactions.
I have a friend since secondary school who was schooled at BUK. He learnt medicine. Of late, he broke up with his long-time girlfriend who also doubles as his female cousin. His home neighbours the girl’s. At the morning of the misunderstanding, he sought the intermediation of his close friend. The friend tried to correct the situation, but he failed. The relationship, to sum it, has latterly met its waterloo. Another person, a close buddy of the boyf tried to talk her out of her intentions. Still, she turned a deaf ear. He too, failed to appease the tumult abounding in the relationship. Toward the end of the relationship, that was when turbulence overwhelmed everything, the girl grew the habit of talking back her boyfriend. Not only that, she most a times talked him down. Worst of all, she made him appear as if he were talking to the hand. “Am I talking to myself?” This is a question he oftentimes asked himself. She avoided his sight only to strike him dumb. Dharma has been crushed. We never feel duty-bound to things our parents did feel. But karma will have its toil on people that betray the confidence of those that trust them.
In situations such as this, if you try your best possible to mend a long-standing feud through intervention and things refuse to put to rights, what you should do is to take a backseat. Just put everything to bed and move on. It was amazing that when the relationship was booming, it put in the shade every other love commerce. But as the relationship spoilt, things failed to repair. The girl also helped in putting a spoke in the boyfriend’s wheel. Because she made all his attempts to get them back to talking terms impossible. Her father did his best to put a gun on her head, but she summoned courage and put a brave face on.
Recently, I have been neighbouring this guy. We break bread and move around. He discusses the girl a lot with me. What I gathered from the girl’s moves can be said to neighbour on deception and a total change of mind. She is not in two minds about the relationship. Because she has already taken her own verdict. Thus, I tell him to be a man since the girl considers mending relationship with him a non-issue. Everybody that receives the news of the break up pities the girl. People say she is a hundred years too early to change mind on such a highly educated, literatured and smart person everybody wishes loved his sister or daughter. That guy is the be-all and end-all when it comes to moral standing and knowledge. When he was at a tender age, grown-up females had wished he were marriageable to tie the knot with him. By turning her back to him and switching attention to another boyf, this girl is just riding for a fall. I am no stranger to break ups, but this one makes a novel exception. In truth, the girl will at the end become her own worst enemy.
More so, to me, what appears to be more worrying is that her mother chose to shut her mouth. She took the side of the girl because she often said she had never told her daughter to unlove the guy. But she is blamable because she did not try soft-soaping her daughter. This is what caused the girl to be her own man. The problem is no longer what I considered it to be. From beginning, I thought the problem would be as soft as a baby’s bottom. But it turned out to be as hard as a rock. Many a time and oft, many a boyfriend goes to a girl’s. But you can count on your fingers those of them that mean marriage. Girls such as this, don’t listen to admonishing. The best thing is to allow life to school them. “Experience is the best teacher”, says Socrates. It is true that every occurrence has a first. However, this is not the first time she had milked quarrels to muddy the waters. She capitalized on the singular wish of her boyf to throw the gauntlet to make him come the offender with her.
Entire my life, I have never seen Nigeria more divided than this time under President Muhammadu Buhari. Even those who share the same geographical location, history and ancestral background at some point are fighting each other today.
To be precise, the current tussle between Hausa and Fulani disturbs my psyche. Who really curses us? Are we used to such trivialities before, or just by accident, we found ourselves in this predicament overnight?
How can we convince the upcoming generation that the North used to be peaceful, where the inhabitants peacefully mingle with each other irrespective of tribal affiliation or identity? After all, the gleaming narratives have been bitterly coloured into ugly ones.
Perhaps, the crisis of identity was a thing of obscure in the North in those days. Nevertheless, for over several decades, the ethnics group have been romancing each other as if they were of the same origin, although they are to some degree. Hence they even succeeded in burying the ethnic difference by making social unions among themselves.
Sadly, today we are talking about another issue. Things have changed over time. We bow down and take a different dimension which goes in contrary to that of our great-grandfathers. The rising hostility is out this world today among the major ethnic groups in the North.
Honestly, this man may be the worst leader Nigeria has ever had. His advent into the corridor of power is a curse to the then two harmonious ethnic groups, who are fighting each other fiercely under the curtain of politics and other politically related issues.
It’s unbecoming for the conflictual parties to shun the history of their peaceful relation to some cheap matters that don’t worth their attention, let alone consuming their long, everlasting, and marvellous cordial relationship. However, attached to any upheaval, there is a lesson to learn for the future.
On a lighter note, I sense some suspicious plan meant and orchestrated by some intruders to get this everlasting combo broken down. Sadly, soon chicken will come back home to roast. The invisible hands igniting the fire of hatred among the interrelated parties would bury their face in shame.
North would never be divided, in sha Allah. May North and Nigeria proper, amin.
Abdulrahman Yunusa is a political and social affairs analyst. He writes from Bauchi and can be reached via abdulrahmanyunusa10@gmail.com.
Many parents do not care to deliver their responsibilities, leading to different social problems in Nigeria and the world. In layman’s terms, parental negligence can be seen as the failure or inability of parents to fulfil their parental responsibilities of providing the proper and adequate care and attention to their children.
The child-parent relationship is supposed to be affectionate, harmonious, supportive, and productive, but this relationship is becoming conflicting, unsupportive, destructive and agonizing due to certain factors. For example, some parents may be emotionally unsupportive to their children yet provide all their basic needs, i.e. food, clothing and shelter, while some are not supportive.
A study conducted on improper parenting and parental negligence by Dr Manzoor Hussain pointed out that good parenting quality depends on several factors. They include; the mature personality of the parents, which is an essential element of good quality parenting, stable and intimate marital relationship, as well as the form of the pregnancy, i.e. planned or not, as planned pregnancy implies better preparation to be a parent.
On the other hand, a broken home is believed to be the primary factor that contributes enormously to the issue of neglectful parenting, as children from such families are usually brought up by either their biological parent or a step-parent. These children often undergo different sorts of challenges, trauma and agonies from the step-parents, particularly stepmothers, who do not like having a stepchild under their custody.
A typical example is the case of two minor Almajiris, an eight-year-old Habu and his six-year-old younger brother Tanko (not real names), whose parents got separated and had to live with their father and his new wife. Although the father is financially stable and could cater for their basic needs and education, he refused to do so due to the influence of their stepmother, who rejected them. As a result, the innocent boys left the house, roaming the street as Almajiris.
Research has indicated that couples’ desperation toward becoming a parent also promotes this issue. Some couples, especially the rural residents, who consider the number of children as pride, are only interested in giving birth to as many children as possible without having any adequate plan for their wellbeing. Instead, they exploit the children by engaging them in different forms of child labour such as domestic chores, street hawking, street begging or even working as house helps, all in the name of sourcing for income. The World Health Organization (WHO) regards it as child abuse. This exposes children to dangers when they mingle with bad people who may negatively influence and/or harm them.
These children quickly go astray because their parents are not around to watch and caution their wrong behaviours. Hence most of them end up going into drug abuse, prostitution or even being recruited into terrorist groups, among other crimes.
Hajiya Salamatu Yaqub, a housewife and a mother, lamented that the absence of adequate face-to-face interaction (which is an essential principle for a good parent-child relationship, in which both children and their parents understand each other’s needs, views, emotions, and brings about strong and growing intimacy between them) contributes immensely to this problem.
Similarly, Malama Maryam, another mother, expressed her grief over how some so-called civilized and educated Nigerian parents, especially young mothers, adopt an improper way of parenting. They focus more on their jobs, education, and other forms of businesses instead of the primary role of every traditional Nigerian parent, specifically mothers who are supposed to put the welfare of their families ahead of anything else. However, some abandon these responsibilities altogether while some entrust the responsibilities to nannies and other house helps, who may not be morally upright and talk more of instilling moral values in children.
A teenager (who refused to be named) and a victim of neglectful parenting said, “being neglected by your own parent is the worst and most traumatizing experience of every child”. She further disclosed how she and her siblings went through a lot due to this issue. Even though their parents took proper care of all their basic needs, they are always absent to watch over them, support them emotionally and caution them. She added, “we miss our parents badly and do a lot of things we should not do and mingle with people we would not have been mingling with supposing our parents are around”.
Children with intellectual, psychological, emotional and developmental disabilities are especially vulnerable to being forced into child labour and are more likely to face threats of violence and abuse. These children— especially girls—are often victims of trafficking, prostitution, domestic enslavement, forced marriage and other forms of abuse. In addition, some children who have physical and visual disabilities, visible congenital disabilities, or disfigurement are forced by traffickers to beg. In extreme cases, traffickers intentionally disfigure children to exploit them through forced begging.
Yusuf Muhammad Daura, a student at the Department of Special Education, Bayero University, Kano, described parents who take advantage of their children’s physical disabilities and refuse to work hard, instead using them as a source of income, as irresponsible and self-centred. He added that when interviewed, most of these children seen on the street begging or hawking explained how they were forced into it and if they were to have an opportunity of living a normal life, they would be more than happy to join their mates in going to school.
However, it is understood that some children undergo neglectful parenting not because the parents or guardians are not around to support them emotionally or failed to provide for their basic needs. It’s, instead, due to their inability to home train and discipline the children properly.
The implications of parental negligence are many. They include a lack of mutual understanding and affection between parents and their children; children’s needs also weaken the close bond that is supposed to exist between their parents and their children. In addition, the children may feel the parent are worthless since they cannot cater for them, which might make them disrespect or hate the parents.
Research indicates that children who lack proper parenting behave aggressively and violently and perform poorly in academic activities. When interviewed, Mr Yahuza Abdullahi, a primary school teacher, confirmed that most children going through improper parenting perform poorly in academics and recreational activities as they do not have the extra support they need, such as helping them with their home works and getting the necessary learning materials.
Therefore, it is paramount that couples must be physically, psychologically and financially ready before they venture into the demanding task of parenting. As someone planning to have a child, prepare for your children or unborn children on how you intend to take adequate care of them. Make provisions for their basic needs, i.e. food, clothing, shelter, education and proper medical care. Also, provide a conducive environment to protect and keep them safe while instilling sound morals and values in them and having a plan on how you intend to caution and correct them whenever they are wrong.
Also, the government has a critical role in tackling this menace because, as citizens of Nigeria, these children have fundamental rights that the government must protect. Thus, the government should have the full authority to punish any parent or guardian caught abusing or neglecting their parental responsibilities.
Hadiza Abdullahi, Department of Mass Communication, Bayero University, Kano.
Book time: The Walking Qurʾan: Islamic education, Embodied Knowledge, and History in West Africa
Author: Rudolph T. Ware III.
Date of Publication: 2014
Number of Pages: 330
Publisher: The University of North Carolina Press
Reviewer: Shamsuddeen Sani
After recently reading a book about Quranic Schools in Northern Nigeria, I was left hungry for a less Western way of presenting the subject matter. So I serendipitously laid my hands on this book, and knowing that I have read about the author in the past, I didn’t hesitate to devour it.
Following a broad introductory section, the book delves deeply into an interdisciplinary examination of the knowledge philosophy underlying Quranic education. This required an in-depth historical ethnography of the institution in modern-day Senegambia, which lays the way for comprehension of the conceptualization and transmission of knowledge. It also strengthens the case that internalizing texts, even by swallowing them, was crucial to understanding and remembering the material. This book’s central concept represents the embodiment and actualization of Islamic knowledge.
Importantly, these early chapters look at the emergence and long-term evolution of a native West African clerisy. Ware underscores how these African Islamic instructors and thinkers were the primary agents of Islamization in a continent unperturbed by the early Islamic conquests. In order to avoid rulers (and maintain their independence), they established a unique framework for the interactions between political and religious powers. It also emphasizes both moral and political economies of studying and teaching the Qur’an throughout the 18th century focusing on how the growth of the Atlantic slave trade led to the breakup of this model of pious distance from power.
As we near the middle of the book, Ware thoroughly explored the historical account of the enslavement of ‘huffaz’ in Senegambia from the 1770s until the advent of the French colonial rule in the late 19th century. With clerics viewed as embodied exemplars of the Quran, such incidents of enslavement were perceived as more than just violations of Islamic law, but as desecrations of the Book of God.
The book meticulously illustrates the chronological narrative of Senegambia’s revolts, rebellions, and even revolutions inspired by the enslavement of “the walking Qur’an.” Without going further into spoilers, these historical happenings culminated in the climactic radical movement by African Muslim clerics and their disciples, with a cascade of events leading to the overthrow of hereditary slave-owning kings in 1776, the abolition of both the Atlantic slave trade in the Senegal River Valley and the slavery institution itself.
These narratives would lack crucial context if they did not include the efforts of formerly enslaved people and other oppressed groups to use the legal abolition of slavery in the French colonial state to assert their dignity through the dissemination of the Qur’an in the early 20th century. They fought to transform their very selves through Islamic education while doing so from within the epistemology of embodiment and in opposition to regional traditions that stigmatized their bodies because of their social standing. The establishment of mass Sufi organizations and the emergence of new French and Muslim teaching forms were only two of the many changes in colonial Senegal’s political and educational landscapes fueled by this knowledge-sifting process.
This outstanding work profoundly serves as the first step for anyone interested in learning about Qur’anic instruction in West Africa. A significant chunk of detail about Quranic education in West Africa jumps right off the page, you can feel the author’s passion, and as he claims, this is the narration from within. The writing style is genuinely simple and engaging and has a powerful sense of atmosphere. It gives you a lot to chew on and is one of those books that it would not feel right if you didn’t give it the five stars it deserves.
Rudolph T. Ware III is a historian of West Africa at the University of California, Santa Barbara. He formerly taught at the University of Michigan and then at Northwestern University. His work aims to confront and dispel Western misconceptions about Islam.
On my return in April 2012, I reported to my Vice-Chancellor, Prof. Abubakar Adamu Rasheed. In a moment of radical inspiration, he asked me to submit every publication and activity in communication to the HoD of Mass Communication, the late Dr Balarabe Maikaba, for possible recommendation as a professor of Media and Cultural communication. In the meantime, a position for a professor was created in the Department of Mass Communication to accommodate my presence.
I was surprised at this as I thought once you are a professor, you stay that way without any addition! The then Dean of the Faculty of Social and Management Sciences, Prof. Adamu Idris Tanko, also welcomed the idea. Dr Balarabe Maikaba wrote a supporting letter. I put in the application and submitted all the papers I had in the new area for external assessment.
In January 2013, I received a phone call from my Vice-Chancellor informing me that assessments of my publications sent out months earlier had returned positive. Therefore, I have been appointed Information and Media Studies professor with effect from October 2012. There was only one wonderful caveat: I was to relocate to the Department of Mass Communication from the Department of Science and Technology Education, where I was then the Head of the Department. This relocation was the most significant move in my academic career. The day I received that letter counted as one of the happiest of my entire life.
I suddenly realized that my earlier desire to be in the Faculty of Science was to become a research scientist. Now, 32 years later, I have become a research social scientist while retaining my scientific focus. Allah truly blessed me. The journey to the first professorship took 17 years (1980-1997), while the second took 15 years (1997 to 2012).
I handed over the Department of Science and Technology Education on April 25 2013, symbolic of my birthday. My new Department and the Faculty overwhelmingly welcomed me when I formally reported on April 26 2013. Even more remarkable, the Communication Studies fraternity also welcomed me – apparently, they have been keenly following my what one calls ‘revolutionary forays’ in media studies.
It was thus an honour to be made a member of the Governing Council of the Association of Media and Communication Researchers of Nigeria (AMCRON) and a member of the Association of Communication Scholars & Professionals of Nigeria (ACSPN). It was humbling to be in the company of communication giants such as Idowu Akanbi Sobowale, Ralph Akinfeleye, Lai Oso, Umaru Pate, Nosa Owens-Ibie, Hyginus Ekwuazi, Victor Ayedun-Aluma, Eserinune McCarty Mojaye, Abiodun Adeniyi and many wonderful others. It was always a pleasure to meet at various conferences and workshops and appreciate each other.
I was given a huge sparkling brand-new office with all the frills! I have already been teaching Management Information Systems (MIS) in the Department of Business Administration of the Faculty for almost ten years. Additionally, I had been a ‘part-time’ staff of the Mass Communication Department for seven years, teaching and supervising students. So, I was not new to the faculty. For me, being in the Department of Mass Communication was the absolute way to chill out my career to retirement in 2026, in shaa Allah.
So, am I the only ‘double’ professor in Nigeria? It depends on the context. If you are referring to two professorships in two different disciplines (which is the actual context of a double professor), then yes, according to the NUC’s Directory of Full Professors in the Nigerian University System (2017), I am. However, being a professor at two different universities does not count. The second professorship has to be qualified through an external assessment of scientific works in the discipline, a process my Vice-Chancellor at the time and Chairman of the Appointment and Promotions Committee of the University rigorously followed.
Is this the same as Emeritus Professor (some have referred to me as such)? No. An Emeritus Professor is an honorary title given to a professor to show respect for a distinguished career and who has retired (critical qualifier) from the university successfully and honourably. It is neither a right nor automatic. It is a privilege (just like the professorship itself), given at the discretion of the university to an outstanding professor (mostly the university one is retiring from, although an appointment to such position could also be made to the retiring professor in a different university).
One cannot be appointed an Emeritus until they have retired (whether before or at the age of retirement). It is usually conferred (at a ceremony) to those the university feel that despite retiring, they can still add value to the academic programs of the university, either through teaching, research, supervision or other leadership functions. It often attracts a token stipend (not salary), and the office the professor retired from. It is also for life – meaning he stops being an Emeritus when he shifts to the other side of the universe the James Webb Space Telescope would not be able to locate! Here is a list of Emeritus Professors in Nigeria (updating).
How common is double professorship generally? Rare. A limited discussion was held on Quora, where a few examples from some American universities were cited. For instance, Andrew Gelman is a professor of statistics and political science at Columbia and a professor of statistics at Harvard. He has no political science degree at all. His first degree was in physics, and his graduate work was in statistics. He has received the Outstanding Statistical Application award three times from the American Statistical Association, the award for the best article published in the American Political Science Review, the Mitchell and DeGroot prizes from the International Society of Bayesian Analysis, and the Council of Presidents of Statistical Societies award. Have a look at this blog to know how he came to be occupying those two chairs.
This answers the question of whether I should be a professor in Mass Communication without a degree in Mass Communication. At the professorial level, it is your output that matters. My own site might satisfy one’s curiosity about what the fuss is all about. As my Vice-Chancellor at the time, Prof. Abubakar Adamu Rasheed, pointed out when my case was presented in 2012, if anyone is a professor of History and made enough contributions to the field of Physics, they can also apply and be assessed as a professor of Physics.
Oh, I almost forgot. Two professorships? Yes. Two salaries? Unfortunately, no! You get only one salary.
Prof. Abdalla Uba Adamu wrote from the Department of Information and Media Studies, Bayero University Kano, Nigeria. He is, among many other things, the former Vice-Chancellor of the National Open University of Nigeria (NOUN). He can be reached via auadamu@yahoo.com.
Sadly, the issue of insecurity is becoming somewhat politicised. The danger lurking behind this, however, is alarmingly disarming. The problem is multifaceted. While some criminals do so to make end meets, many indulge in crime due to conflict of interest. Be that as it may, the government’s inadequate measures to tackle security is a lurking bomb capable of blowing into civil unrest.
In a documentary by BBC in Zamfara, Fulani Bandits frequently invade villages, abduct inhabitants and slaughter anybody who resists. They also raid roads, shoot passengers and drag drivers out of their cars. In a somewhat passionate yet disarming effrontery, Fulani Bandits have gone beyond the camera reach as they film each other, showing obsession with guns and frequent drug-taking.
Speaking to one of the bandits’ warlords, Ado Alero, BBC reported that Alero considers his action to be a means to attract the government’s attention. Alero is one of the most feared warlords in Zamfara, whose behest police had put the bounty of 5 million Naira considering his rule in a recent massacre. He was recently turbaned in one of the bandits’ villages.
In another interview with one of the leading bandits’ commanders who led an attack and abduction of nearly 300 school girls in one government girls’ secondary school in Jengebe, Abu Sani confirmed to BBC that they had collected 60 million from the government to release them. They used the money to buy more riffles. Abu Sani said they did that to destabilise the government and keep her from intervening in the parrying. In another attack launched by the bandits, more than 200 people, including women and children, were reportedly killed. Further, they threatened to kill 120 Hausas at the behest of any single Fulani lost to Hausas.
This follows the sorry state the Fulani had been subjected to. They were abandoned, extorted and apprehended for so long. Their cattle were also rustled. They’re made worthless; no hospitals, no schools, and nobody cares to listen to their cries. Thereupon, they take guns to protect themselves.
In response, the Hausa, on the other hand, organised vigilante militias who went on a rampage and attacked Fulani Hamlets, killing any Fulani their eyes could meet.
Hassan Dan Tawaye (Hassan the rebel), a Fulani, who was reported to have first brought AK-47 to Zamfara, explained to a BBC correspondent that each side of the warring parties was at fault. When bandits attacked the Hausa community, Hausa militias were quick in reprisal and, in the process, killed many innocent lives.
Hassan Dan Tawaye, having laid down his guns to pursue peace, has returned to armed conflict. Hassan said they could not endure the levity of getting killed and were tired of waiting for the government to intervene. Therefore they have taken guns.
At this point, the Zamfara state government is in a dilemma and forced to negotiate with the bandits. However, Abu Sani said that each side benefited from the insurrection. He further noted that the polity’s increased insecurity politicised the problem. Things deteriorate because any of the parties, from top to bottom, needs money.
Dishearteningly, while Northwestern Nigeria is on fire, governments both at the federal and state level are becoming insensitive and lack the audacity to tackle the menace adequately. This has led to the bandits getting more enamoured and the victims being pesticide. The worst is how the state government asked the citizenry to buy guns so that they could depend on themselves. However, this is not the answer to the situation on the ground and would not provide the garment possible enough to stampede insecurity within the polity.
On the other hand, it’s interesting how the National Assembly’s impetus to impeach the president over the long-endure insecurity issue in the nation. The National Assembly had on Wednesday given the president six weeks ultimatum to resolve the issue of insecurity in the country or risk impeachment. This has relieved the citizens but is not good enough to suppress their fears of the criminals who sworn hell-bent on countering peace in all ramifications and bringing the nation to its knees.
It’s indeed of great concern and fear to see the centuries-old, good relationship between Hausas and Fulanis deteriorating. We, therefore, urge the government to deploy numerous tactics to tackle the insecurity issue in northwestern Nigeria and other parts of the country. More military bases should be built in and across various states with insecurity problems, and there should be sufficient military equipment for proper and successful operations. Finally, both sides should be demanded to lay down arms, concede for peace, and reconcile a trust.
May Allah bring back peace in Zamfara, Northwestern Nigeria and Nigeria in general, Amin.
Like a bolt of lightning, a key to open the freedom door dropped literally on my lap through the radio. In 1996 the government of Kano (Nigeria), where I live, was battling with Hausa creative fiction and public morals. One after the other, Islamic sheikhs came on the radio and condemned newly emerging Hausa creative fiction writers as being responsible for poor attention span in schools (and subsequent poor grades) and immorality. They did not indicate how many of the novels they had read, though. Their condemnations caught my attention, for it seems there was a reading culture among Hausa youth – something public culture kept lamenting as lacking among youth.
Reading culture is, of course, an environment where reading is championed, valued, respected, and encouraged. BUT it seems that the reading culture in Kano meant reading school textbooks (if available) and passing examinations. Reading culture? James Hadley Chase, Harold Robbins, Irvin Wallace, Agatha Christie, Denise Robbins, Nick Carter, Joan Collins, Wilbur Smith, et al., anyone? So why not Ado Ahmad, Balaraba Ramat, Ɗan Azumi Baba, Bilkisu Salisu Ahmed Funtuwa? All the objections against Hausa literature were based on the baseless Media Effects Theory, which believes that mass media influences the attitudes and perceptions of audiences.
I, therefore, decided to delve into this ‘problem’ further. It was to be a bridge between cultural studies (popular culture) and education (reading culture).
I eventually traced the production of Hausa novels to the City Business Center in the city of Kano under the proprietorship of Alhaji Abba Lawan Maiunguwa, a childhood friend. This led to Ado Ahmed Gidan Dabino, unarguably the most successful of Hausa novelists, and the forging of a life-long friendship based on respect. I spent about two years in the field, talking, recording, and unarchiving writers, critics and fans of the Hausa creative fiction.
The writers included Ahmad Mahmood Zaharadden Yakasai, Yusuf Muhammad Adamu, Ibrahim Saleh Gumel, Ɗan Azimi Babba Cheɗiyar Ƴan Gurasa, Aminu Abdu Na’inna, Badamasi Shu’aibu Burji, Hamisu Bature, Aminu Hassan Yakasai, Abdullahi Yahaya Mai Zare, Bala Muhammad Makosa, Bashir Sanda Gusau, Bala Anas Babinlata. Female authors of the period included Hauwa Aminu, Talatu Wada, Zuwaira Isa, Safiya A. Tijjani, Binta Bello Ɗanbatta, Binta Maiwada, Jummai Mohammed Argungu Karima Abdu D/Tofa, Bilkisu S. Ahmed, and the most outstanding of them all, Balaraba Ramat Yakubu.
Along the line, I developed the Hausa hooked glottal sound characters (Ƙ, ƙ, Ɗ, ɗ, Ɓ, ɓ) to help in proper Hausa writing on computer word processing programs using Fontographer software. But that is a story for another day. Next, I went to my dad, Muhammadu Uba Adamu (Kantoma), discussed with him my new-found direction and sought his blessings. He readily approved. Not surprising, considering he had always been a radical on his right. Further, my early contact with literature was from his library, as he studied Political History with English Literature as a minor. His approval, and even later, endorsement, gave me courage.
Finally, I summoned enough nerve (remember, it was not my field, and I was aware those ‘in the field’ jealously guard their turf) to write an article and send it to Ibrahim Sheme of the New Nigerian Weekly newspaper. It was titled “Hausa Literature in the 1990s”. It was published in their April 24 and May 1, 1999 issues. It created a tsunami of a reaction.
Unbeknownst to me, the debate about the merits (or lack of) of Hausa creative fiction had run its course in various Hausa language newspapers and magazines. Hawwa Ibrahim Sherif fired the first salvo in an interview with Ibrahim Sheme, published in Nasiha, on September 6 1991 (some eight years before my own article).
Following on from her views (and she was a writer herself), two camps emerged – those who did not see any merit in the novels, and those who believed in them, the latter, perhaps understandably, was made up of mainly authors themselves, such as Ado Ahmad Gidan Dabino, Yusuf Adamu, Kabiru Assada, etc. In 1998, Novian Whitsitt, an American student, even submitted a PhD thesis on Hausa creative fiction with a focus on Hajiya Balaraba Ramat Yakubu. His thesis was titled The Literature of Balaraba Ramat Yakubu and the Emerging Genre of Littattafai na Soyayya: A Prognostic of Change for Women in Hausa Society.” It was submitted to the African Studies Program University of Wisconsin-Madison.
You could therefore imagine the fire I came under; An Educationist was venturing into Hausa literary studies. Some accused me of being an ignoramus who knows nothing about Hausa literature (true), and others accused me of encouraging immorality (not true).
To get rid of my accused ignorance, I adopted two methods – both facilitated by my being a true believer in science and its methods. The first was rooted in the ethnology of Hausa cultural production. This approach was based on Victor Turner’s exposition of the ‘anthropology of experience’, itself based on Wilhelm Dilthey’s conception of ‘what has been lived through’. The approach enables the exploration of how people actually experience their culture and how those experiences are expressed in forms as varied as narrative, literary work, theatre, carnival, ritual, reminiscence, and life review. To get a closer look at the cultural production, it was necessary to be embedded in the process.
I started by identifying what was more or less a Bohemian cluster of Hausa fiction writers hanging out at City Business Center, Daneji, Kano city, along Sabon Titi. Then, I embedded myself into their cluster and observed what they were doing – inspiration for their stories, discussing plots for stories, typing, artwork, printing, marketing, etc. This went on for almost five years from 1998. As a result, I gained deep insights into their creativity and concerns. I also read quite a few of the fiction they produced to gain a more immersive experience.
In this process, I did not rely on secondary data but became a primary data gatherer myself. This came in good stead much later when I submitted a paper to a journal based in France. The editor wanted me to provide references for some of the narrative encounters. I pointed out that I was the reference and used Turner’s field study framework as a basis because I was there. The editor accepted, and eventually, the paper was published.
For the second method, I launched myself into a self-study of Critical Theory from the roots: to reflect on and critique society through literature. There were four varieties of such theory: new criticism, poststructuralism, psychoanalytic criticism, and Marxist theory. I delved into the first two, deeming that the other two do not apply to my data. I became a student of Jürgen Habermas and his “Structural Transformation of Public Sphere”, in which I see Islamicateness in expounding the boundaries of the public sphere. Stuart Hall and his critical works in cultural studies provided another roadmap to understanding the reception of media texts. Marshall Hodgson’s essay on the idea of “Islamicate” societies seemed to mesh perfectly well with my own sites of contestation of media production, distribution and consumption. Anthony Giddens and his Structuration provided an excellent introduction to Agency.
I thus refused to cage myself within Nigerian Hausaist (for which I am not one) delineation of Hausa studies into apparently mutually incompatible divisions of Literature (Adabi), Language (Harshe) and Culture (Al’ada). I said ‘apparently mutually incompatible’ because if you are versed or specialized in one, you are not expected to know much about the other. In other words, you should ‘stay behind the yellow line’!
And so, the battlelines were drawn, and for almost five years to 2004, New Nigerian Weekly and Weekly Trust pages were awash with what Ibrahim Sheme referred to as The Great Soyayya Debate. I was in the thick of it. But, since the debates were on pages of newspapers and therefore meant for the general readership, I focused on simply defending the right to write rather than the morals of the contents (for which, in my opinion, show cleanliness) or the grammatical sophistication of the writers. They have a right to write and thus write the rites to right the wrongs they perceive in society – after all, the genre is referred to as ‘adabi’ (reflection).
Only four people at Bayero University believed in what I was doing. Isma’ila Abubakar Tsiga, Sa’idu Ahmad Babura, Abubakar Adamu Rasheed and Ibrahim Bello-Kano – all from the Department of English and European Languages. Ibrahim Bello-Kano, or IBK as he is popularly referred to, was the Seminar coordinator in the Department of English and European Languages in 2001. He invited me to present a paper at their Departmental Seminar, which I agreed to and presented in January 2001. It was the first academic presentation of my research. I was understandably nervous because I was presenting something on new terrain to people fully trained and versed in it. However, the paper’s title, Tarbiyar Bahaushe, Mutumin Kirki and Hausa Prose Fiction: Towards an Analytical Framework, introduced something to the polemics besides just moral indignation.
However, soon enough, the massive success of Hausa fiction authors (despite scathing criticism from academic and public culture) emboldened them enough to migrate to the emergent Hausa video film industry. If there is one person to be credited with creating the Hausa film industry, it was a writer, the late Aminu Hassan Yakasai. He was both a novelist, a scriptwriter and a Hausa soap opera star. He and his collaborators, such as Bashir Mudi Yakasai and Salisu Galadanci, launched the first Hausa video film, Turmin Danya, in March 1990. This predated Nollywood’s Living in Bondage in 1992. Sunusi Burhan Shehu, a novelist, established a Hausa film magazine, Tauraruwa, and in a regular column in August 1999, created the term “Kanywood” to refer to the Hausa film industry. It is the first reference to a film industry in Africa and predated “Nollywood”, which was coined in 2002 by Norimitsu Onishi in a New York Times report.
In 1999 Sarauniya Films Kano released the catalytic video film that literally shaped the direction of the industry. It was Sangaya. It was, like most Hausa youth literature, mainly a love story. It was not the story that was significant about the film, however, but its soundtrack with catchy song and dance routines backed by synthesized sound samples of traditional Hausa instruments such as kalangu (talking drum), bandiri (frame drum) and sarewa (flute). The effect was electric on a youth audience seeking alternative and globalized—essentially modern—means of being entertained than the traditional music genre, which seemed aimed at either rural audiences or older urbanites. It became an instant hit. Indeed, the success of Sangaya was as momentous in the history of the Hausa video film industry as Living in Bondage was for the southern Nigerian video films. The Hausa video films that subsequently emerged were predominantly based on cloning Bollywood films and production characteristics – love triangles, gender rivalry, and choreographic song and dance routines. At least until 2007, when the system crashed after the leakage of a private steamy sex video of a popular actress. The entire entry was labelled bad, just like the literature industry. A new censorship regime was instituted that made film production difficult.
Internet became widely available late 1990s, and by 2000 it had become affordable. Before that, we had to rely on the National Universities Commission (NUC) switchbacks to access it. So when Nitel started offering it, we jumped on. Yahoo! Groups was launched in early 2001. A series of discussion boards formed the earliest reiteration of social networks, predating Facebook, which was created in 2004 but became available only in 2009 to us. Seizing the opportunity to create lively discussions, I formed three groups on the Yahoo! Groups platform: Finafinan Hausa, Littattafan Hausa, and Mawaƙan Hausa, from August 31 to November 15 2001. Finafinan Hausa was by far the liveliest.
By 2009 when the discussions whittled away, there were almost 25,000 postings on the board. Other boards did not fare too well. Further, between 2000 to 2009, I chaired thirteen Hausa video film award ceremonies, four of which were organized by Yahoo! Groups. The discussion board really popularized many of the Hausa video film stars. The University of Frankfurt in Germany even dedicated a Library Officer to join the groups and harvest all the comments as examples of public discourse on Hausa popular culture.
All these did not prevent me from participating in educational alphabet soup agency activities, so I was still rooted in Education. Criss-crossing the north, training education officials, writing reports no one read, and working out the next activity. Along the process, I became Head of the Department of Education – rather reluctantly, for I was enjoying fieldwork in cultural production and educational alphabet soup interventions (the latter helped to put additional plates on the table!).
In 1993 the late Prof. Mike Egbon of the Department of Mass Communication, Bayero University Kano, visited my office and asked me to help supervise his PhD student who was working on the transfer of communication education curriculum from the US to Nigeria. Between 1991 to 1992, I was a Fulbright Senior Research Scholar at the Center for Studies in Higher Education, University of California, Berkely. My work focused on the transnational transfer of education from the US to Nigeria, resulting in a book published in 1994 in New York. It was titled Living on a Credit Line: Reform and Adaptation in Nigerian University Curricula. It was my work in the US which I had been discussing at various places within the campus that attracted Mike Egbon, and he appointed me as co-supervisor and internal examiner to his student. Mike Egbon, then, was the one who opened the door for me to enter the Mass Communication department.
While all this was happening, a conference on Hausa video films was held in one of the northern Universities. The conference condemned the films, just as earlier on, the writers of Hausa fiction were also condemned. Many of these writers, using the cheap availability of video cameras, had transitioned from Hausa fiction to Hausa films and, in the process, attracted a lot of mainly non-indigenous Hausa into the industry. But because these elements use the Hausa language in their films and rely virtually exclusively on cloning Hindi cinema, all Hausa films were tarred with the same paintbrush. So the focus of the conference held somewhere in the north was to confirm how bad the films were from cultural perspectives.
However, in August 2002, a group of academicians and members of the Hausa entertainment industry in Kano got together to discuss the state of research on Hausa popular culture and media technologies, with particular reference to the Hausa films. It was meant to be a brainstorming session with various inputs from members overshadowed by the then-current crisis in the non-marketability of Hausa films due to condemnations from the public culture. Further, it was noted that there had been no systematic study of the phenomena from academic perspectives, at least by the practitioners themselves. A strong observation at this meeting was the increasing role of media technologies in popular culture and how Hausa urban communities are refining the concept of entertainment among the Hausa.
The group noted, with concern, a lack of local input into the systematized pieces of research showing the relationship between Hausa culture and popular media as a vehicle of cultural preservation and transmission. In this regard, it was noted some of the most significant advances in this area were made by our foreign Hausaist colleagues. All these researchers have published extensively on Hausa culture and language, and their works are heralded as authoritative accounts of Hausa popular media.
Thus, while the group acknowledged the immense contributions made by these foreign researchers, it saw these researches as challenges to stimulating local scholars into exploring other terrains of popular culture among the Hausa. As a result of these observations, the group suggested a series of activities aimed at creating collaborative opportunities for research between local researchers, practitioners of popular culture (literature, music, film, indigenous knowledge etc.) and international partners. A committee was formed to articulate all these into a conference, and I was made the Chairman of the Committee.
Eventually, on 3rd to 5th August 2003, we held the first-ever international conference on Hausa films in Kano, with the theme of Hausa Home Videos: Technology, Economy and Society. It was hugely successful, attracting presentations from US and Germany in addition to both local film practitioners and academicians. I, Yusuf Adamu and Umar Faruk Jibril edited the papers and a book with the same title as the conference was published in Kano in 2004. The resolution of the conference was to establish a Center for Hausa Cultural Studies. This was meant to be a think tank that would hold monthly events to promote Hausa cultural production in the internet age.
Later, tired of the constant criticisms against me from the film industry despite all my efforts (they believed that by focusing on culture, I was disparaging their art), I shifted my ethnographic focus to music, with a particular focus on the Rap genre which was trending at the time. This community of cultural producers – K-Boyz, Kano Riders, Lil’ TeAxy, BMERI, ClassiQ, Dr Pure, G-Fresh, Haddy, K-Arrowz, the late Lil’ Amir, etc. – proved more welcoming than filmmakers.
By 2004 I had attracted the attention of some colleagues overseas, particularly Brian Larkin in the US, Graham Furniss in the UK and Heike Behrend in Germany. I even wrote a visa approval letter for Heike Behrend, then Director, Institute of African Studies, University of Cologne, Germany, to come to Nigeria and conduct fieldwork on Hausa films. Heike Behrend was to later “adopt” me as her son. She is a brilliant ethnologist with a field experience in Kenya and Uganda, as detailed in her excellent book, Incarnation of an Ape. An autobiography of ethnographic research (2020), which itself is a textbook on the anthropology of experience. As she stated in a YouTube introduction to the book, “it was about reversing the perspective and showing how those I meant to ethnograph ethnographed me.”
Thus, when Graham Furniss was asked to nominate participants for a “Seminar on Media in Africa” in Nairobi, Kenya, organized by the International African Institute in August 2004, he nominated my name, and I was accepted. Again, in the same year, he was invited to Johannes Gutenberg University, Mainz, Germany (plainly referred to as the University of Mainz) to participate in the 8th International Janheinz Jahn Symposium “Creative Writing in African Languages: Production, Mediation, Reception”. It was to be held at the Centre for Research on African Literatures, Johannes Gutenberg University Mainz, 17-20 November 2004. Graham had too many engagements for the period and suggested to the organizers that I should be invited – something they accepted. I received an invitation to participate in the conference.
At the first event in Nairobi, I met Heike Behrend, who was also invited, and during an off-conference interaction over a cup of expresso (her favourite rendering of coffee!!) I informed her of my coming trip to Mainz for a conference. She immediately extended an invitation for me to come to the University of Cologne on my way to Mainz and present a seminar to doctoral students on any topic I like. This I did on November 15 2004 and presented a paper to the students. It was titled “Enter the Dragon: Sharī’ah, Popular Culture and Film Censorship in northern Nigeria.”
Vortrag
Note, from the poster, that I was still in the Department of Education. When I returned to Nigeria, I met Dr Gausu Ahmad, then Head of the Department of Mass Communication BUK, who insisted on the paper being presented at their own Departmental Seminar. Before that, I was already teaching Advanced Research Methods to postgraduate students and Online Journalism at all levels. Further, I was already working with a doctoral student in the Department. Unknown to me, Dr Gausu had already recommended my employment as a Part-Time lecturer in the Department of Mass Communication. A letter to that effect was eventually sent to me in November 2005. Earlier, the Department had requested my transfer from Education, but the Vice-Chancellor at the time refused.
The visit to Germany in 2004 was the beginning of a series of travels to various universities as a visiting lecturer/professor/guest speaker etc., in media and cultural production. These included the US (University of Florida, Gainesville; Rutgers State University of New Jersey; Barnard College, Columbia University), UK (School of African and Oriental Studies), Switzerland (University of Basel), Germany (Freie University, Berlin; University of Mainz; University of Freiburg; University of Cologne, University of Hamburg; Humboldt University), South Africa (University the Witwatersrand), and Cameroon (University of Yaoundé).
In November 2008, I was once more invited to Germany for an event. After my event at the University of Hamburg, one of the participants, Nina Pawlak from the Department of African Languages and Cultures, University of Warsaw, Poland, approached me and asked if I would like to visit Poland for three months as a Visiting Professor. I delightfully accepted. The funding was to come from the European Union under the program of The Modern University – a comprehensive support program for doctoral students and teaching staff of the University of Warsaw as part of Sub-measure 4.1.1 “Enhancing the educational capacity of a higher education institution” of the Human Capital Operational Programme, of the EU. After all the paperwork was done, I was eventually offered the Visiting Professor position at the Department of African Languages and Cultures, University of Warsaw, Poland, from March 1 to May 31 2012. I taught two courses: Transnationalism and Identity in African Popular Culture and Oral Traditions in Local and Global Contexts.
Prof. Abdalla Uba Adamu wrote from the Department of Information and Media Studies, Bayero University Kano, Nigeria. He is, among many other things, the former Vice-Chancellor of the National Open University of Nigeria (NOUN). He can be reached via auadamu@yahoo.com.
Many good things should have happened to Nigeria, but such good things were and are still averted by Nigerians who feel threatened by others. Our collective psyches teach us to be myopic and to lack reason. These make us promote selfishness, ethnic chauvinism or even other material gains at the expense of the best public interest.
Now that Kwankwaso/Obi ticket has been ethnically killed, I am happy that it didn’t come to fruition. It would have been disastrous to the nation as Peter Obi supporters are turning into something else. Now that it didn’t happen, it left some issues to ponder, especially on our reasoning that it shouldn’t have even been thought of in the first place. It left us with no hope as to the politicians we see, who are a sort of “young” blood, compared to those whose actual age, patriotism, source of wealth and health status are all not certain.
All of us in the North, without a doubt, believe that Dr Rabiu Musa Kwankwaso is far better than Obi. They are not comparable in whatever capacity, from academic credentials to practical experience, national spread, political platform and even patriotism. However, one irony about the ticket was that the way Northerners believe in Kwankwaso is similar to how South Easterners believe that Obi is better. They think that Obi is the only answer. In their bid to justify that, they reduced Kwankwaso to pieces, saying he was over-ambitious. This is where they woefully failed. This was what made the thought of bringing the ticket even more worrisome.
Obi’s supporters shouldn’t be blamed, as the country is programmed this way. People only know and promote people they are so much close to, naturally. What will happen if this natural knowledge is mixed with bitter secessionists’ sentiments and arrogance that beclouded their thought of anything if not theirs?
There are some reasons why Kwankwaso shouldn’t have even thought of Obi. Perhaps Kwankwaso did that out of nationalism and as another way of garnering support from the other end. Still, one thing Kwankwaso failed to realize was that Obi’s candidature was no longer his own. It has long been hijacked by a fake Christiandom, Obidients/OBiafrans and other disgruntled politicians from the other end. First, however, let’s consider some points here.
The way Nigeria is, a country with such a vivid religious divide, with Muslims as the majority and Christians with a significant number, the Christians must feel offended if they do not feature as number two, if not number one in the country. In this case, someone may say that democracy is, to some extent, a hoax. If not, why shouldn’t the majority carry the board all the time? But in Nigeria’s situation, Christians are many, and they would feel somehow alienated by the APC’s Muslim/Muslim ticket.
Therefore, it will be a miscalculation for anyone to ask Obi to deputize instead of being the lead. Christians may not take it lightly. They have already fought the Muslim/Muslim ticket and failed, and now the only option left for some of them shouldn’t be tempted or played with. Therefore, looking at it from this angle, it was a terrible idea right from the beginning. Reuben Abati confirmed this in an interview when he opined that, during one of their talks about Kwankwaso/Obi, he asked one question! And the answer to that question, given to him by the NNPP representatives, convinced him that the Kwankwanso/Obi arrangement was dead on arrival.
He asked them, is it fair that after a Northener – and maybe a Muslim – finishes his eight-year tenure, another Northerner will rule again immediately? He said the Kwankwanso/NNPP representatives responded that that is not an issue to worry about. This is their point of reasoning which should be understood.
Another point is regional affiliation. This doesn’t give much, but many Southerners may prefer to have someone healthier than Bola Tinubu, not minding his religion the way the Northerners do. Here, Obi as the lead may be more appealing to them.
On the other hand, there is an issue of the Igbo presidency. Igbo politicians have been too stubborn, divisive and too regional in their approaches to national discourse. They always create problems for themselves, of which Obi’s candidature is part. You can’t disown your country, engage in a series of treasonable felonies, condone crimes, support terrorism against your nation, and then think you would be trusted.
The idea of rallying behind Obi as the only source of salvation is another mistake made by the Igbos. It will make them more stubborn or more alienated. If Obi fails – which will likely happen, some of those overzealous OBiafrans who now threaten all who talk against Obi will surely be more stubborn and restless. And the mainstream politicians would put them aside as they know they are inconsequential.
Now that the ticket has been killed, most commentators agree that it wouldn’t change anything even if it had happened. The real fight is seen to be between the two giants. Now both camps should sheath their swords and forge ahead.
Kwankwaso and his supporters should continue to aim high. Merging with anyone among the two major parties cannot produce a result, and going alone is not the solution. Madugu and his team should think within and outside the box and develop a real solution.
As for Obi’s real supporters, the real Obidients, they should learn tolerance and know that Nigeria is not Imo, Abia or Enugu. Two states’ votes in the North can equal the total number of states in the South-East region. This is based on the latest voter statistics released by the Independent National Electoral Commission (INEC), which shows that the North has more voters registered in the continuous voter registration that ended last Sunday.
Therefore, these OBidients, including the OBiafrans, should be more civil, tolerant and open-minded. They should interact well with others, show decorum in their manners, and not allow the OBiafrans to lead them.
