In today’s consistently evolving digital world, the pursuit of digital/ICT skills has become increasingly important for individuals and communities alike. This is particularly relevant for Muslim women, who often face unique challenges in balancing their religious and family values with their career choices, hence, making them to be left behind in the digital landscape.
In this article, we will explore the importance of creating awareness among Muslim communities about the need for Muslim women, especially the married ones, to pursue digital/ICT skills.
One of the primary concerns of Muslim women is the compatibility of their careers with their religious values and family life. Most jobs in our contemporary secular societies often raise ‘Sharee’ah’ concerns—which mostly revolve around free mixing and intimacy with ‘non-mahrams’, prolonged unavailability in their matrimonial homes that often impede performance of domestic responsibilities, compromising the Islamically mandated mode of dressing for Muslim women, and so on, making it challenging for some educated Muslim women to identify fulfilling careers that align with their religious values and beliefs.
God so kind, the recent advancements in the ICT sector has now alternatively offered a wealth of opportunities for Muslim women to pursue careers that are both fulfilling and compatible with their ‘Deen’ and family life, but unfortunately, most Muslim women lack sufficient awareness of those opportunities.
It is quite essential for Islamic scholars and Muslim elites to be aware of the recent advancements in the ICT sector and to consider enlightening their communities about the potential benefits of digital/ICT skills for Muslim women. By promoting awareness and understanding, these leaders can help Muslim women make informed decisions about their careers and contribute to the overall empowerment of the community, without compromising their religious values and beliefs.
Importantly, pursuing digital/ICT skills can also lead to remote job opportunities that offer flexibility and work-life balance. These jobs allow women to work from their homes, enabling them to demonstrate their supportive roles in their marriages, while still advancing their careers. Some of the skills that can lead to remote job opportunities include web development, copywriting, social media management, digital marketing, graphic designs, virtual administration, data analytics and so on.
Furthermore, encouraging Muslim women to pursue digital/ICT skills can lead to greater empowerment and intellectual development. By acquiring these skills, Muslim women can supportively contribute to their families’ finances and also become more intellectually sound, which is in line with the principles of Islam that promote the pursuit of knowledge.
In conclusion, we are in an interconnected world where digital skills are increasingly relevant across all sectors. Muslim women lawfully deserve to be equiped with these skills so they can also participate more actively in the global economy and contribute to the advancement of their communities, within the limits of Sharee’ah.
There may be misconceptions within Muslim communities about the compatibility of digital/ICT careers with Islamic principles. However, creating awareness can help address these misconceptions and demonstrate how these skills can be utilized in ways that are consistent with religious values.
It’s therefore crucial for community leaders, including Islamic scholars and Muslim elites, to actively promote the value of digital/ICT skills for Muslim women. Their support and endorsement can greatly influence the attitudes and decisions of community members.
Ibrahim Suleiman Ibrahim is a Public Affairs Analyst. He can be reached via: suleimibrahim00@gmail.com
The distinction between one’s private and public life is becoming more and more hazy in a time when social media dominates. Celebrities, who were formerly admired for their abilities and accomplishments, now have to navigate a world in which the public is interested in every aspect of their lives.
The younger generation has been influenced by this culture of perpetual exposure, as they readily divulge personal information online, undermining the idea of privacy. The story of Nigerian actor, Yul Edochi, and his second wife is a compelling illustration of this phenomena, and offers a prism through which to consider the effects of this invasion of privacy.
Without a doubt, the emergence of social media has completely changed how people communicate, making it possible to share information instantly with anyone on the planet. The loss of personal boundaries that results from people voluntarily disclosing their private lives to the world is the drawback, though.
Because they are in the public glare, celebrities have been hardest hit by this cultural change. For example, Yul Edochi’s second marriage turned into a social media show, with every detail of their union, family dynamics, and personal hardships visible to everybody with an internet connection.
Beyond just celebrities, this tendency affects the younger generation as well, who have grown up in a time of continual communication. Many people reveal personal information about themselves online because they want to be validated and accepted by others.
The younger generation frequently compromises privacy in the chase of likes, comments and virtual acceptance, whether it be for relationship milestones or personal struggles. This raises questions about how such behaviour may affect people’s general well-being, self-esteem and mental health in the long run.
Although the loss of privacy is a complicated problem with wide-ranging effects on the society, there may be ways to lessen its effects. Above all, it is critical to teach the next generation the value of establishing and upholding limits. Giving people the skills to decide what parts of their lives are best kept private helps them feel more in charge of their own story.
Prioritising digital literacy education is important, with a focus on the lasting nature of online content and the possible repercussions of excessive sharing.
Social media sites can also be extremely important in encouraging responsible sharing. Pop-up reminders and privacy checklists are two examples of features that can be implemented to encourage users to reconsider sharing sensitive information and prevent impulsive sharing.
Platforms should also make investments in strong privacy settings so that users may decide who can see their content. Encouraging social media usage in a way that is balanced and respects one’s personal limits sends a strong message about how important privacy protection is.
In the end, the degradation of privacy in the era of celebrity culture is a complex problem that calls for cooperation from people, organisations, and digital platforms. Fostering a healthier connection with the digital world requires finding a balance between the advantages of connectedness and the maintenance of personal boundaries.
We may endeavour to create a culture that values and respects privacy in an increasingly connected world by embracing responsible sharing behaviours, encouraging digital literacy, and setting positive examples.
Al-Janat Mohammed is an NYSC corps member with PRNigeria in Abuja
The phrase “Ni Dan Rigasa ne” (which means “I am an inhabitant of Rigasa”) was once notorious within the Kaduna metropolis, evoking a troubled history. Rigasa, a well-known community under the authority of Igabi Local Government Area of Kaduna State, boasts a dense population of over 3 million inhabitants, primarily from the Hausa tribe, making Hausa the predominant language of communication in the community.
In the past, the phrase “Ni Dan Rigasa ne” was akin to saying “I’m from O’block” in Chicago, United States. It connoted hailing from a place where violence was rampant, almost warning others to steer clear due to assumed tendencies for aggression. While certain notions about the community were stereotyped, these stereotypes held some semblance of truth, however generalised.
Due to Rigasa’s population density, a large number of out-of-school children roamed the streets. Some scavenged within different marketplaces, while a fortunate few were sent to learn skills. Many adolescents and young people in the community had been immersed in illicit activities, often engaging in violent altercations, causing harm to themselves and others while also perpetuating property destruction.
During this period, the term “Yan shara” was commonly used, referring to gangs of thugs armed with weapons, causing mayhem and inflicting injuries and damages. This unrest often served as an opportunity for robbery, leading to the theft of belongings from innocent passers-by.
Phone snatching was prevalent, and individuals lived in fear of being victimised in broad daylight. Such incidents resulted in injuries, disabilities, and even fatalities.
As a result, the community became daunting to outsiders, dissuading visits from people from other parts of the state due to the fear of potential unrest or falling victim to robbery.
“Yan hayi” was another term those living outside Rigasa used to describe the residents, signifying people residing in Hayin Rigasa. The word “Hayi” conveys “crossing,” and was derived from the fact that a river at the entrance of Rigasa had to be traversed before entering the community. During that era, being called “Dan Hayi” implied that one was unwise or unsophisticated.
These stereotypes gradually dissipated over time as Rigasa transformed into a burgeoning community with abundant, relatively affordable land. People from other parts of the state began to immigrate to Rigasa and construct houses. Consequently, Rigasa has become one of the most rapidly developed communities over the past two decades, a testament to its positive transformation.
Despite the aforementioned tumultuous events, the residents of the Rigasa community are among the most selfless individuals one could encounter. Their spirit of altruism and patriotism is unparalleled, and they channelled their unity towards overcoming adversities and shaping a brighter future for their community. Education served as the fulcrum for this positive transformation, marking the inception of their development journey.
Over two decades ago, a group of forward-thinking individuals came together to establish a forum to foster education and community development to promote success. The Rigasa Students Forum (S-Foris) was formed to orient, educate, and mentor the people within the community, including the younger generation and the elder populace.
S-Foris was instrumental in providing extramural lessons to students and introducing adult education to elderly individuals, particularly women who did not have the opportunity to acquire education earlier in their lives. The forum made significant strides in transforming the mindset of numerous youths in the community, achieving notable success.
Subsequently, other student bodies, such as the Rigasa Students Association (RSA) and Rigasa Old Student Association (ROSA), emerged with similar aspirations, continuing the trajectory of success.
Building on these achievements, the same group of individuals sought to elevate their advocacy efforts by expanding the scope of development-related initiatives. This led to the formation of the Rigasa Action and Awareness Forum (RAAF). RAAF operates as a pressure group, enlightening the community about various aspects of development and advocating for adherence to the rule of law. Moreover, the forum takes proactive measures to ensure that the government addresses the needs and concerns of the Rigasa community.
Due to the tireless efforts of a dedicated group, Rigasa can be considered a benchmark for positive change. The community boasts numerous talented individuals who excel across various domains of development. Academically, Government Secondary School Rigasa has produced a multitude of intellectuals who have excelled in academia. Moreover, developmentally, Rigasa is home to the leading youth civil society organisation in Kaduna, the Enhancing Community Action for Peace and Better Health Initiative (e-CAPH), headed by the vibrant young leader and prominent human rights advocate, Yusha’u M Abubakar. Additionally, the Village Debbo Care Initiative (VD Care), led by Samira Isah Modibbo, serves as another influential platform for women’s rights, among other organisations contributing to the community’s progress.
Before the 2023 election, during the voter registration exercise, RAAF played a pivotal role in mobilising citizens for registration and transfer, as Rigasa welcomed the addition of over 80 polling units. This effort led to mobilising over 10,000 additional votes within the community, presenting a significant political advantage considering the maxim “politics is a game of numbers.”
“Dan Rigasa” or “Dan Hayi” is no longer derogatory but a source of pride. Rigasa is now widely represented in learning institutions and governmental agencies across northern Nigeria. Rigasa youth have obtained prominent positions in government, excelled in business endeavours, and showcased their skills across various industries. The community has notably enhanced its security, becoming one of the safest locales in Kaduna State, fostering an environment where individuals can navigate without fear of robbery or threat to personal safety.
Amid these accomplishments, humanitarian services have also flourished. Zauren Al’umma, led by Idris Tumba, has emerged as a notable humanitarian organisation providing crucial aid to vulnerable individuals in diverse capacities, further accentuating the community’s spirit of benevolence.
Rigasa’s journey reflects a remarkable transformation, underscored by a commitment to education, civic engagement, and holistic community development. Rigasa people are fond of helping each other in an individual capacity and as an organisation.
I can confidently beat my chest wherever I find myself and proudly exclaim, “Ni Dan Rigasa Ne,” without fearing any stereotype or judgment. I am confident that Rigasa is now well-represented widely.
Abdullahi Yusuf is a graduate of Health Education, Bayero University Kano. He wrote from Rigasa, Kaduna, via abdoolphd@gmail.com.
It has been almost a month that – the discussion on the issue of the discovered “existing law”, Marriage Practice Control (CAP 26) in Kano State has become the topic of the discussion on the media. The existing law that regulated the marriage practices among the respective Kano State community on how to get married in harmony, has been discovered by the notorious lawyer in Kano, Barrister Abba Hikima. The existing law, in section 5, has listed some practices that are not allowed in the marriage – and doing so – shall put the offender into a danger of imprisonment – or its likes as it’s mentioned in section 8 of the Act.
Notwithstanding of the fact that, the 1999 Constitution of the Federal Republic of Nigeria, unequivocally, recognises the existing law in section 315, the Marriage Practice Control (CAP 26) 1988 in Kano is not effective. The law is, as it’s recognised by the Constitution, valid – but it seems useless or not in existence. The essence of any law is to control the existence of the people. It gives the right of doing something and at the same time stops people from doing something.
As I heard about “the existing law” in question, I got confused pondering on it that how could this be possible? – it seems like it’s not for Kano – or it’s just in my dreams! The law is in contrary with the people of Kano State.
The 1999 Constitution of the Federal Republic of Nigeria gives room for the State House of Assembly to make law in accordance with the culture and customs of the people living in any state. Therefore, the then government of Kano State, in 1988, made that law (Marriage Practice Control) to control the marriage practices in those days. Unfortunately, the law they made for the marriage practices, is still not in conformity with the people in the State. The people of Kano are very serious about their culture and religion. They don’t leave their culture for anything other than religion. I believe that – the law that can be so effective to them – can be that one in conformity with their cultural norms and values. You can’t control something practicable and recognisable in one’s culture and make it effective to him/her easily.
In conclusion, I am with the opinion that – the issues of marriage practices can only be controlled when they’re not in conformity with the religion, but when they remain discretionary on the people practicing them can still remain classical. Marriage is being practiced in accordance with culture and religion – or culture of the people. This is the reason why the existing law of the Marriage Practice Control (Supra) is not effective. It’s beyond the perspective of the people living in its jurisdiction.
They say ignorance is bliss, but only to the ignorant. Over the years, I have read articles on Sickle Cell Disease and witnessed some close associates deal with the unending crisis. Little did I know it would be a first-hand experience for me.
I got married without a genotype investigation, though my spouse was very sincere with his as I carelessly assumed I was of the AA genotype because my siblings all had the AA genotype except for my immediate elder brother. Careless, right? My genotype Status dawned on me during the routine medical test for antenatal. Naturally, I broke down, and full of disappointment, I prayed and cried. I had my first child and two more, which were all declared healthy and free of Sickle Cell Disease.
It was bliss; family members would congratulate me and help me praise Allah; the feeling was more like hitting the jackpot. Four years passed by after the birth of my third child, and just then, pain and fear decided to take a seat in the kingdom of bliss. I had taken myself for an ultrasound in one of the prestigious Ultrasound service providers, where I was declared eight weeks gone. I took one of the fastest routes to my place. I walked slowly but could feel my heart beating faster; I didn’t have the excitement of pregnancy because all I felt were premonitions.
I would cry myself to sleep, and some nights, I would think deep into the night. I sparked out of melancholy. I started my antenatal clinics at 12 weeks of gestation. I became even more prayerful even though I knew I had very slim chances of having a child who wouldn’t have the SS genotype as scientifically proven. Time passed so fast, and it was 40 weeks already. I welcomed my bundle of joy with much happiness and prayers but with so much fear and guilt.
The tension in me grew as the days passed by. He was one sickly child with a huge appetite. It was about six months when I finally summoned the courage to take him for genotype testing; after samples had been taken, I waited patiently for the test results; the wait seemed like forever. After waiting three hours, I had to enter the lab and demand the results. The microbiologist would give excuses, and so I knew something was up.
A few minutes later, the most senior microbiologist in the lab walked up to me. Before he could complete what he was saying, I asked, “It’s SS, right?”. The affirmation on his face broke me. I walked home crying with my baby strapped to my back, and I kept repeating to myself, “I am a bad mother. I have failed my child. What have I done? How can I subject my own child to this?” I wept, I became sobber, I didn’t feel happiness or joy around me. It affected my work, my family life and my social life.
Although I was down, I immediately registered him for the SCD clinics, I took precautions, I improved his diet, I began researching Sickle Cell Disease, I connected with mothers with Sickle Cell Disease, and we shared observations and suggestions. The nurses and doctors were always welcoming and readily available. Unfortunately, we come across people who do not understand our situation and make us feel we are just blowing things out of proportion. If only they knew the weight we carry in our hearts and the hopelessness we sometimes feel.
Sometimes, I forget his medical condition, but whenever he breaks down, it feels like the end of happiness; the whole feeling of guilt and carelessness becomes a rebirth in my life. Those days and nights of sleeplessness, the pain of watching him go through the pain and all I can do is pray and give him the best care I can. My heart gets shattered into bits and pieces. This I have brought upon my child.
I question myself whether he would grow up to have a normal childhood like every child. What will be my answer when he begins to question his medical state in future? Would he forgive me? Would he see me as a good mother? Will there come a time when I will stop biting myself so hard?
Indeed, ignorance is not bliss but a silent time bomb waiting to explode. Love and attraction should not be the only basis for marriage; genotype plays a key role. It is time we stopped only reading about Sickle Cell Disease and began to give genotype investigation its due.
Jamila Yunusa Sulieman is an Abuja-based mother of 4 and a graduate of Ahmadu Bello University. She has a passion for enlightening others and imparting knowledge. She can be reached via suleimanjamila21@gmail.com.
‘Please go in and see the magic I’d pulled off,’ Maryam Batool, the young Creative Director of Kabara Kreatives, said to me by way of welcome to Artistic Rendezvous, an exhibition she curated.
Her voice was cheerful but her smile was slightly exhausted. ‘Of course . I expected no less.’ I said and got ushered into the galleries. Indeed it was magic. From the very first gallery, my breath was taken away by these wonders of human minds, the best of human creativity hanging on walls, breathing shades of perspectives and aesthetics of the highest standards possible.
When the Italians and English were having their Renaissance as far back as the 14th century, such beauty was the reason they exalted the imaginations of mere mortals to the high heavens. I joined the pool of arts enthusiasts who had gathered at No. 7, Sokoto Road that Saturday with a clement January weather. We swooned and wowed and snapped pictures.
Sculptures, paintings, calligraphy, dye and textiles and other artworks were on display to the delight of students, observers, writers and culture critics. There was a stall too for art related souvenirs. One thing I noticed was that many people there were attending an exhibition on this bigger scale for the first time in Kano state.
Aside from a couple of galleries put of as side attractions at other events like art festivals, this was to be the first exhibition to give people an enriching, fuller artful experience. Most of the visual artists were live at the galleries. This shows that Kabara Kreatives has joined the Arewa Renaissance that we’re lucky to be part of and which my generation seem to be the vanguards of.
It was the season of firsts in Arewa, northern Nigeria which had hitherto been stagnant compared to other parts of the country in the cultural landscape. The first Hausa movie to premier on Netflix. For the first time a literary event on the scale of a festival was hosted in Kano ( HIBAF ’23). The first Kannywood actor to head The Nigerian Film Cooperation. The first edition of Storytelling Festival just held in Bayero University.
When viewed in light of the institutional discouragement and lack of government support in addition to a populace that’s equally nonchalant towards the arts, only then can one appreciate the efforts of the young people who on many fonts are impacting and reshaping the culture.
According to Professor Tanure Ojaide, ‘culture is the ornamentation of humanity, it’s a form of adornment to humanity.’ The culture of a people gives grounding to an artistic creation with its aesthetics. In that sense, considering the rich cultural heritage of northern Nigeria, it shouldn’t be surprising that its artist are making magic, with the promise to compete globally.
There are many arts collectives, initiatives, associations sprouting in the North but most of them are focusing on the non-visual arts like poetry and storytelling. Kabara Kreatives is changing the narrative by coming full force to give a semblance of balance in the ongoing Renaissance, giving prominence to visual arts.
Kabara Community Development Iniative (KCDI) was founded in 2016 with focus on improving the lives of Northern youths and women. Kabara Kreative is a subsidiary, an arts collective.
In her welcome address, Maryam Batool said the collective is an NGO dedicated to unleashing the talents of artist from northern Nigeria and promoting them by giving them platforms where they can create, connect, share and grow. ‘Our mission is to train artists and create opportunities for them to thrive in the national and international art community, ‘ she said.
Since their founding they have organized mini solo and group exhibitions and last year they partnered with Hausa International Book and Arts Festival to host a stories exchange with Narrative 4. She announced that workshops, more exhibitions, festivals, online events and other exciting events are underway.
The most heartwarming news though, was the news that a permanent gallery, The Kabara Gallery, had been set up. Batool is one of many young people raising the bar in their spaces by showing dedication and red-hot passion, be it in the developmental space ( Adamu Usman Garko with OKDI in Gombe & Yahaya with his activism to mention but a few), the literary landscape ( Summaya Jae in her capacity as Creative Director of Open Arts and the young chaps at Hilltop Creative Arts Foundation in Minna and other state chapters).
The 22- year old graduate of Library Science is a curator, writer and filmmaker. She has directed short films, sparked important conversations on gender and social justice. A force to reckon with, she remains committed to doing what she loves best. When Maryam joined KCDI last year, it was as creative director of the collective.
The initiative was obscure no doubt but the vibrant director has brought a new lease of life to it. As such, she embodies all that’s good about the vibrancy and passion of Nigerian youths. She’d been up and about, knocking on doors, meeting people and talking to artists. She’d visited the newly appointed Director, National Troupe of Nigeria, Hajiya Kaltume B. Gana. The director welcomed Batool with opened arms and commended her zeal and work.
In my interview with her after the exhibition, she talked about some of the challenges she was was experiencing as the director of the arts collective. From some stakeholders who were gatekeeping her, to artist themselves who were reluctant or nonchalant to such opportunities offered by Kabara and the media that’s not promoting such ventures.
After her opening address, an art historian was invited and he gave an overview of art in Kano, the history, challenges, prospects and social uses. An open mic session followed where poems and spoken word pieces were performed to the audience who were snacking on samosa.
The crowning moment of the session was a musical performance by the fast-rising musical artist and screenwriter, Idris Yusuf, better know by his stage name, Decypher. The late afternoon breeze carried his voice crooning from the speakers to soothe hearts and souls.
A tour to the gallery led by the artist was next. It was exiting to see the artists talking about their artworks, shedding lights on their creative process and artistic vision. My personal favourite was an artwork by the self taught artist Rayyana. I can’t remember the title but it’s the map of Africa made with charcoal over beautiful patterns. Rayyana informed me that she intended to do another art work of Nigerian map.
Worthy of mention is the Durbar, a painting that uses acrylic on canvas to show horsemen riding out of Gidan Rumfa, the Kano palace. The texture of the textile art was tender and quite brilliant. The landscape paintings were simply mesmerising. Overall, it was an aura of beauty and sophistication. I spoke with a few of the artists. Their enthusiasm and joy for the promises Kabara offered was evident. One artist, Muhammad Sanusi told me this exhibition was unique in many ways and that it’s nothing like what he’d been at previously. ‘Every exhibition I attended I just had to squat, but this is the first to give me enough space to display my work, ‘ the young artist said.
Maryam Mahmoud, another artist whose paintings were exhibited as well said she was grateful for the opportunity Kabara gives to artists. ‘And for art enthusiasts to feast their eyes on the beauty and serenity that art offers, especially here in Kano. I look forward to more of such events from them,’ she added. For Rayyana Beita, it’s the opportunity to connect with her audience and interact with other artists that she commended.
In the final analysis, this was a successful outing and one can not but hope to see what the future holds for this ambitious arts collective. The first writers’ residency in Northern Nigeria is being built by Hilltop Arts Foundation in Minna, and with Kabara Kreatives we have hopes of seeing the first artists’ residency in Kano and indeed the north at large.
Mujahid Ameen Lilo is the assistant editor of ABU Creative Writers’ Club. He’s a fellow of the Wole Soyinka International Cultural Exchange Program 2019 and Ebedi International Writers Residency 2023.
In the dynamic world of media and entertainment, the definition of an ideal physique has continuously developed, creating and redefining societal beauty standards.
Like many other countries, Nigeria has seen an increase in body trends among celebrities, which significantly impact their audience, particularly impressionable youth.
From Brazilian Butt Lifts (BBL) to facelifts and Botox treatments, the pursuit of a specific look has become a dominant influence. The early 2000s saw a boom in the global fad of becoming ultra-skinny, with many celebrities striving for a waif-like appearance.
However, in recent years, a paradigm shift has happened, with curvier silhouettes becoming the new ideal of beauty. BBLs have become highly fashionable, with celebrities publicly discussing and even getting these procedures to improve their curves.
Facelifts and Botox treatments have also become popular as people seek to combat the natural ageing process. The media’s portrayal of faultless celebrities frequently adds to false beauty goals, which may lead fans and adolescents to explore comparable operations.
Celebrities play an important role in moulding society’s norms, and their physical modifications can significantly impact their fan base, particularly the youth. The pressure to conform to these ideals can have a harmful influence on self-esteem and physical appearance.
Many young people may feel compelled to change their bodies to fit in or meet the perceived standards of their idols. For example, the rise of social media has led to celebrities displaying their nearly ideal bodies, creating the illusion that these standards are attainable and desired.
This can exacerbate fans’ vulnerabilities, creating a culture in which bodily changes are viewed as a way to earn acceptance and validation. How can we prevent our youths from succumbing to ‘fake’ beauty standards?
One, promoting body positivity and acceptance is critical for demolishing false beauty standards. Celebrities who advocate for accepting one’s natural body, warts and all, can be strong role models.
Second, educating young people about the manipulative nature of media images and the frequency of picture editing can help them develop a critical mindset. Understanding that the images portrayed may not reflect reality can help mitigate the media effect.
Equally, creating an environment where mental health discussions are normalised is critical. Young people who are dealing with their body image should have access to support networks, such as counselling services or community groups.
Several Nigerian celebrities have spoken out against unrealistic body ideals, serving as constructive role models for the kids. Actress Adesua Etomi-Wellington, for example, promotes self-love and frequently uploads unfiltered photographs to demonstrate sincerity.
Similarly, media star Tolu Oniru-Demuren, commonly known as Toolz, has been outspoken about embracing her curves, challenging the concept that only certain body types are attractive. As body trends in Nigerian media emerge, it is critical to recognise the potential harm they might cause to the impressionable minds of young people.
By developing a culture of body positivity, increasing media literacy, and offering mental health care, we can help young people resist the temptations of conforming to unattainable beauty standards. Positive role models in the celebrity world can significantly influence cultural attitudes regarding body image, fostering a healthier and more accepting mindset for future generations.
Al-Janat Firdous Mohammed is an NYSC member serving with PRNigeria.
Nigeria is described as the most populous black nation in the world, with over 200 million inhabitants, Africa’s biggest economy, and endowed with variant mineral deposits to improve the living standards of its citizens. Yet, the country is bedevilled by gross corruption. Poor governance, ethnic tension, and abject poverty threaten integrity and sovereignty.
Even though, in the past, Nigeria witnessed serial military rulers, The nation transitioned to democracy in 1999. Since then, Nigeria’s leadership has emerged; leaders have been elected from different platforms and regions. Thus, the problems lingered; most elections were marred by irregularities, political interference, and power tussles from one inch to the next.
The political parties adopt the concept of rotating power between the north and south to accommodate the plural ethno-religious groups in the country. After the two tenures of Muhammadu Buhari. Bola Tinubu was nominated by the All Progressive Congress (APC). Amidst serials of allegations labelled against him by the opposition to hinder his andidacy, The bulk of Nigerians were enthusiastic about the level of experiences and transformation built in Lagos from 1999 to 2032.
On May 29, a new Nigeria’s president, Bola, was sworn in. In his inauguration speech, he made a striking remark on Nigeria, mentioning, ‘Subsidy has gone, the controversial fuel subsidy scheme. Four decades of financial assistance were institutionalised in the 1970s by the government to minimise the excessive cost of fuel (Premium Motor Spirit) to consumers and affordability to average citizens. Within a week’s time, the prices of basic household items, transport fares, and electricity began to rise at a high pace. Thus, fuel subsidy is the direct government intervention for the common man that benefits directly, without an odd process. Subsequently, the price increment affects the pharmaceutical industry acutely.
In recent months, patients from economically deprived backgrounds with terminal illnesses and diseases have been on recommended drugs and life-support medications. They are exposed to the brunt of fuel subsidy removal principles. Patients with asthma, diabetes, cancer, hypertension, and sickle cell diseases find it hard to afford medications at exorbitant prices. Due to financial hardship, inflation, and 1000 per cent hikes in drug prices.
GlaxoSmithKline (GSK), a British pharmaceutical and biotechnological company, withdraws from Nigeria. After 51 years of operation, The pharmaceutical firm is known for producing effective drugs, anti-biotics, anti-asthma, anti-malaria, allergy relief, painkillers, pain cream, and nasal decongestion. According to the report by the International Centre for Investigative Reporting (ICIR), GlaxoSmithKline Consumer Nigeria faced a setback in sales of N7.75 billion ($9.83 million) from N14.8 billion last year. GlaxoSmithKline’s existence leads to a drug hike, patients being unable to have medication and an increase in fake drugs. Similarly, GSK faces challenges from the high cost of importation of active pharmaceutical ingredients (APIs), a lack of steady power supply, and the depreciation of the naira against the US dollar.
According to the National Bureau of Statistics (NBS), the value of pharmaceutical products imported into Nigeria rose by 68 per cent to N81.8 billion ($99.1 million) between July and September 2023. The reports revealed that most of the drugs were imported from China, India, the United States, France, and Germany.
From the price survey across the country, the drugs were selling: asthma inhalers from N4,000 ($4.86) to N12,000 ($14.57), hypertension drugs from N10,000 ($12.14) to N20,000 ($24.28), augmentin tablets from N6, 000 ($7.28) to N24, 000 ($29.14), and Glucophage from N3, 800 ($4.61) to N6, 200 ($7.53). The prices vary between cities and regions.
David Uja, 63, a retired army officer frail from prostate cancer, undergoes chemotherapy for two sessions. Each cost him $100. She said, “For almost two months. All the prescribed drugs I used have already expired. The little pension received from the government is not enough to buy medicines at a high price. The economy is bad for us; people battle deadly sickness.”
“After I complained to my doctor, who relocated to the UK, Thanks to him, he sent me an Orgovyx tablet via courier, an expensive drug over $400, said Mr David.
Dataphyte reports that in 2021, only three per cent of the Nigerian population will have health insurance. Despite the guidelines of the National Health Insurance Scheme (NHIS), it is mandatory for Nigeria to benefit from the insurance. Public servants have smooth access to it. An employer will contribute 10% of the monthly basic salary, while the employee contributes 5%. The insurance covers the contributor, spouse, and four biological children less than 18 years old. The current monthly minimum wage is $44.45. Technical non-government workers are denied access to health facilities and medication.
In October, the Central Bank of Nigeria lifted the ban on 43 items after 8 years to allow access to foreign exchange and import-listed goods in the country. Never, pharmaceuticals and medical essentials are excluded from the list.
Interestingly, oil is the mainstay of Nigeria’s economy. Even so, the country has remained poor, with its citizens living below the poverty line of $1 per day. Nigeria has been nearly six months without a fuel subsidy. The majority of Nigerians are unable to afford standard health service delivery. These led to fast and quick deaths among the vulnerable. Others reside in rural areas that lack the means to buy drugs at a high rate. Alternative to traditional medicines.
Therefore, deciding on traditional medicine, given its low cost of purchase, Such medicine lacks a scientific approach, and most traditional doctors determine the nature of an ailment by mere observation. Outwardly of any examination and sometimes depend on spiritual healings in order to detect the course of sickness. These have made life more difficult in a nation with a life expectancy of 53.87 years.
Abdullahi D. Hassan is a freelance journalist and writer from Abuja, Nigeria. His journalistic and literary pieces were published in Daily Trust, The Guardian, Triumph, Politics Today, The Daily Reality, and Kalahari Review.
We continue to lose a part of us – our brothers, sisters, friends and colleagues – to drug abuse. It keeps getting scarier, forcing all of us to have bleak thoughts about the future. For us to win this war against drug abuse, we need to do the following and, perhaps, more.
Communality: Our common fight against the pervasiveness of these substances was long lost here. Achieving common goals is now a bizarre thing of the past. When problems happen at family or community levels, we begin playing blame games. And to those who think their wards are ‘righteous’, they’ve done an impeccable parenting job. They describe people who are facing the heartbreak of child-related drug abuse as being incapable, too strict or too loving to their kids to let that happen. They then hop on the trend of gentle parenting as the key to having upright children. But reality shows that some parents who battle these problems possess proper parenting skills.
Now, in the case of the neighbourhood or larger community engagements, menial signs of danger are being neglected. Often, these drug dealings and businesses flourish where there is community negligence. The drug lords are purposeful enough to select urban areas where families live low-key lives. There, they conduct their sales without much or any attention from the communities, using selected morning hours for their exchanges. Quickly, a business of millions will happen in front of your house, and you will forever not know.
We must work together to be more vigilant. I am confident that the power of our communal efforts supersedes a few bad eggs that vow to torment the lives of our beloved youths with harmful substances. This battle is beyond a one-man thing. I’m also not generalising the drug dealings to happen in all urban areas in Kano, but there are several allegations about that.
Sustainable Income Options: About four years ago, the BBC Africa Eye gave staggering statistics of codeine consumption in Kano and Jigawa States in their investigative report titled Sweet Sweet Codeine. Well, the situation has only gotten worse with shisha parlours and other unthinkable substances aimed at destroying us in total. The mere imagination of how much is invested in this business is inconceivable. Unlike food, illicit substance addiction does not embrace sorry as an answer. Even in the eyes of the storm, addicts must get their day’s share. And this is why its market keeps expanding and thriving. Before you start arguing, they never fail in their businesses because they always have a market.
Unless a robust, sustainable income generation mechanism is found and proliferated in the minds of young adults into this business, we will continue to lose hope. It is extremely difficult to convince a young adult who has discovered the ropes of this illegal business to start a legal business with a low income. Their state of growth is one, and the reality you cannot overlook is difficult. Adding to the complexity of the already bad situation, you would find it difficult to neglect how politicians spend money lavishly, which is widely spread on social media.
This is one of the most difficult tools that must be deployed in this fight.
Women Groups: I’m 100% supporting creating women groups who can keenly monitor community levels. Women possess an indispensable role in upbringing, and they receive the largest share of agony when they lose their child to drug abuse. When they are part of decision-making, they can contribute immensely to the patterns they notice in their wards, and finally, they own the collective action.
Nonetheless, they must be trained rigorously on the processes they can use to fact-check drug abuse in their kids. It has been an issue that women do not understand the change in eating, sleeping, or engagement habits of their kids, which is drug-related. With the training, the problem can be tackled early before it escalates.
I can vividly recall when a mature lady entered our house some years ago. She came in with deep red eyes, along with a young girl who was 7 to 8 years old. It was in the evening, around 5 p.m., when we were seated in our compound, chatting. The woman, whose age I cannot ascertain, said she needed help with some money to buy foodstuff. By Allah, her appearance and language did not show she needed help. In fact, she appeared to be more of a well-to-do individual. But you could tell she was desperate for something, and the little girl kept giving her looks of disbelief with every sentence she made.
My mother said she had no money to help her. After a moment, she gathered momentum and said goodbye, leaving with the kid. It was only months after the encounter that my mother explained that she was sure that the woman was high on a substance and that she desperately needed money to keep going.
This world is a scary place.
Language and Codes: People who are associated with illicit substance abuse or business create codes for interaction so that they cannot be easily identified. It is usually only the people in their circle who can understand them.
There must be a way of breaking down their language and codes to identify them quickly. It creates a massive gap in understanding the context of discussions; hence, meeting points and business dealings can be set up effortlessly without anybody noticing. In community kiosks where these exchanges happen, they are facilitated by a unique language and code.
We need to break that language barrier to dissect the problem better so we can address it appropriately.
Nusaiba Ibrahim Na’abba wrote from Kano. She can be reached via nusaibaibrahim66@gmail.com.
Growing up as a teenager, one of the most challenging questions you could ask me was the almighty… “What do you want to be in the future”? I dabbled from one self-proclaimed pretty “Science course” to another for years…
All I knew was that it had to be a course in the Science field. First, it was ophthalmology, then pharmacy, and even estate management. Who am I kidding? It was a crisis.
It felt worse when I got to SS1 and saw the other options I could have had in different fields, like art and commercials. I was good in their subjects too.
I couldn’t quite understand why I chose to go to the Science Field. I couldn’t find why I decided to go there, so I held on to the fact that Allah was in control and had led me to pick it with good faith.
Years later, one morning….it hit me like a revelation. I suddenly knew why I never went to art or commercial class. It was because “THEY WERE NEVER AN OPTION”.
A certain teacher we looked up to had categorically told us things that created the impression. For example, whoever was blessed with anything close to an IQ had nothing to do with anything other than in the science field. And, like, that’s where the money is….And, like, that’s where great people and great professions belong….blah blah blah.
Who wouldn’t want to be Great, tho? I subconsciously ruled out other fields. I still remember when we were asked to pick classes after JSS3. I knew I wanted to choose “Science” but didn’t want anything too deep in science (medical science) because of all the blood and flesh business.
I had settled to write down courses I thought wouldn’t have too much messy work (blood, wounds), and Opthalmology was what I went with (LOL again, who am I kidding?)
Secretly, many people still regret the paths they chose in their education. Family, friends or society influenced some of us,and now we have discovered what we want for ourselves.
Let’s think about it; I don’t know about you, but in my area, kids around ages 12-14 are already in JSS 3, where they get to choose fields. Is a child that young capable of knowing what’s best for them? It’s screaming NO. The schools differ, ranging from private or government-owned, but most I’ve seen make them choose a field after JSS3.
I heard about a principal who would make the JSS3 finalists come to school during the long break after their Junior NECO exams. He would then teach them art, sciences, technical and commercial subjects and finish with some exams.
This system gave the students a little insight into what they would be dealing with when they got to Senior class and helped them make better choices regarding the subjects they found more intriguing and good Counselling. Great, don’t you think? May Allah bless his soul. Either way, no one seems to do that anymore, and we have to move on.
As a teacher or an educator whom kids look up to and adhere to with all beliefs, you should be careful with the kind of information you give kids.
Courses might be ranked, but the individual is responsible for how much utility they can produce using it. Every course is important. If not, it would not be a cause to study. (P.S.: We will talk about the effect of our country on education some other day).
As a parent or caregiver, it is important to practice mindful parenting and carry out routine checks with your kids to understand their choices and lifestyle and make sure they choose the best for themselves.
Many of us had that ‘follow follow’ stage that comes with growing up. And then you snap! And you reach the point where you have to take a step back, assess the situation and realise that this is not who you want to be.
Then, we live our lives trying to find ourselves with ever-changing wants and needs. Many of us are past that now, but you might know a kid or two going through these struggles. It is easy to recognise these stages when they talk and be on the lookout for help.
