Lifestyle

By Aishat M. Abisola

Nigeria, a nation marked by diverse landscapes and cultural richness, grapples with significant healthcare disparities between urban and rural areas. While urban centers face issues such as minimal medical resources, a lack of healthcare workers and a lack of necessary equipment, they still provide decent healthcare services unlike rural communities who face numerous challenges that hinder their access to essential healthcare services.

Rural communities in Nigeria encounter formidable barriers on regular basis when it comes to accessing healthcare services. One of the primary challenges is the shortage of healthcare facilities and trained medical professionals in remote areas.

According to a report by the World Health Organization (WHO), there is a significant urban-rural divide in the distribution of healthcare resources in Nigeria, with the majority concentrated in urban centers.

Challenges in Rural Healthcare Access

Geographic Barriers: One of the primary obstacles to healthcare access in rural areas is the geographic isolation of these communities. Many rural regions in Nigeria are situated far from urban centers, making it difficult for residents to reach healthcare facilities promptly. Long distances, poor road conditions, and a lack of reliable transportation options have contributed to delays or altogether neglected healthcare seeking behaviors.

Shortage of Healthcare Facilities and Personnel: Rural areas frequently deal with a shortage of healthcare facilities and trained medical professionals. Nigeria has a disproportionately low number of healthcare facilities in rural areas compared to urban centers. This shortage not only limits the availability of essential services but also results in prolonged waiting times for medical attention.

Financial Constraints:
Economic factors also play a significant role in healthcare access, especially in rural communities where poverty rates tend to be higher. The majority of rural residents often struggle to afford healthcare services, medications, and transportation costs to reach medical facilities. Out-of-pocket expenses associated with healthcare often deter individuals from seeking timely medical attention, exacerbating health problems and perpetuating a cycle of poverty.

Healthcare Infrastructure Disparities: The disparity in healthcare infrastructure between urban and rural areas is stark. Urban centers have significantly better hospitals and clinics, while many rural healthcare facilities are plagued by dilapidation and a lack of essential medical equipment. The Nigerian government’s National Health Facilities Registry highlights the uneven distribution of healthcare infrastructure, with urban areas having a higher concentration of better equipped facilities.

Lack of Skilled Personnel: In addition to inadequate facilities, rural areas face a shortage of skilled healthcare professionals. The WHO reports that the distribution of healthcare workers in Nigeria is highly skewed as urban areas have a more significant concentration of doctors, nurses, and other healthcare providers. This scarcity of skilled personnel in rural regions further diminishes the quality of healthcare services available to residents.

Power Challenges: Another critical aspect of healthcare infrastructure often overlooked is the lack of reliable electricity in rural regions. Many healthcare facilities in remote areas struggle with power shortages which hinders the functionality of medical equipment and limits the provision of essential healthcare services. Electrification rates in rural areas are considerably lower than in urban centers, exacerbating the healthcare infrastructure divide.

Proposed Solutions

Investment in Rural Healthcare Infrastructure: Increasing investments in rural healthcare facilities is imperative in order to address the healthcare infrastructure disparities. Building new, well-equipped healthcare centers and upgrading existing ones will improve the availability and quality of healthcare services in remote regions. The Nigerian government, in collaboration with international partners, can allocate funds specifically for rural healthcare infrastructure development.

Training and Deployment of Healthcare Professionals: Addressing the shortage of healthcare professionals in rural areas requires a comprehensive strategy. Government initiatives and incentives should be implemented to encourage medical professionals to work in undeserved communities. Investing in the education and training of local community health workers can also enhance primary healthcare services in rural areas and provide a sustainable solution to the shortage of skilled personnel.

Improving Transportation Infrastructure: Efforts to improve healthcare access should also focus on transportation infrastructure. Constructing and maintaining reliable roads in rural areas, as well as implementing affordable and accessible public transportation options, can significantly reduce travel barriers for rural residents seeking medical attention.

Financial Support and Health Insurance: The government can establish and promote health insurance programs targeted at low-income individuals in rural areas. These programs can provide financial relief and encourage healthcare utilization by covering medical expenses. Additionally, subsidies for essential medications and preventive healthcare measures can contribute to a healthier rural population.

Alternative Energy Solutions: Implementing alternative energy solutions such as solar power is crucial to provide a solution to address power challenges in rural healthcare facilities. The integration of sustainable energy sources can ensure a reliable electricity supply, enabling the consistent operation of medical equipment and improving the overall quality of healthcare services in rural areas.

Last line

Nigeria’s urban-rural disparities in healthcare accessibility and infrastructure can only be resolved when there is a concerted effort from the government, healthcare organizations, and the international community. By acknowledging the challenges faced by rural communities and implementing comprehensive, sustainable solutions, Nigeria can pave the way for a more equitable healthcare system.

Bridging these gaps is not just a matter of social justice but a strategic investment in the nation’s health and development. When stakeholders work collaboratively, the possibility of attaining accessible, quality healthcare for all Nigerians, regardless of their geographic location, can become a reality.

Aishat M. Abisola is a NYSC corps member with PRNigeria in Abuja

By Aisha Musa Auyo

I have been writing about how women should be patient, understanding, tolerant, verbally appreciative of their men, admire them, massage their egos, and constantly upgrade themselves to please their men, etc. The men are loving it. It’s about time women get their concerns heard.

We all love good things. And I know it’s a man’s nature not to care what his woman thinks about his looks after he marries her. The truth is, smart men know that appeasing their women pleases themselves. Most of the time, women reciprocate what they feel. If they’re happy, they radiate that energy to the people around them, and trust me, a positive vibe is contagious.

You’ve seen her, and you wanted nothing but to marry her at that moment. You will do anything to please, impress, convince, attract, and marry her. That’s not the end, though. You need to work on staying happily married to her. You need to stay attractive to her. Women are strange beings—simple yet complicated. Basic things like hygiene (oral, toilet, clothes, head, nails, and general body cleanliness), choice of perfume, or outfits can make her love or hate you. Yes, we don’t dislike—we hate. Lol.

Frankly, I don’t want to write about this. I don’t want to start telling adult males how to groom themselves, but the direct messages and tags I receive are too numerous to ignore. So, let’s do this!

It was reported to me that most men don’t flush after peeing. Yes, you read that correctly. I feel compelled to bring this out for the sake of my girls. Furthermore, when they flush after a number two, they don’t bother to wait and see if everything is cleared, let alone use the toilet brush or air freshener.

The ideal way to clean up after using the toilet is to wash yourself with soap and water. Water alone will suffice for purification, but soap is necessary for hygiene and a pleasant smell.

When it comes to underwear, kindly change them daily. Buy as many as you can afford. There are affordable ones for everyone’s pocket. Nigerian weather is not very friendly. Those sweatpants and tight trousers are bad for hygiene. Please let your body breathe!

Mouthwash, clove, and chewing gum are not for women alone. They’re oral hygiene products for both genders. Teeth scaling, polishing, and dental check-ups are not just for celebrities. They’re for everyone. Manicures, pedicures, and shaving (for men) every Friday are sunnah. Shampoo, conditioner, and anti-dandruff products are for both genders, especially men who want to grow their hair. However, they should be aware that this decision comes with financial responsibility.

Wash or sanitize your hands immediately when you get home. Bathe and brush your teeth after work, and use deodorant, body spray, antiperspirants, and perfumes (I know most of you do these things before going out). The problem is when you are home. Your wife deserves the best version of you. Please ask her what she thinks of your perfume. If her choice is different from yours, use your own choice when you are going out and her choice when you are home.

When your wife nonchalantly suggests that you freshen up, get the clue, dude… she may not spell out that you stink. And if anyone you trust offers you a clove, chewing gum, or minted sweets, gladly accept it; chances are, you need to freshen your breath. Accept corrections and observations about your hygiene with an open mind.

If you notice that your wife is avoiding physical contact or conversations with you, check your hygiene. A wife prepares herself and waits the whole day just to be with her husband. So if she’s keeping her distance, something must be amiss. Freshen up and both of you will be fine.

Women love money, they say, but decent women love hygienic and good-smelling men more. If you have money, use it to look and smell good. If you don’t, make sure you are not dirty. There are cheaper options for looking and smelling good. A woman can never hate a neat and good-smelling guy. Women pay more attention to how you smell than how you look.

And that annoying jallabiyya you men wear from Friday evening until Monday morning, please try to change the habit. It really annoys us. If we ladies can change at least two outfits a day just to please you, you may as well reciprocate the gesture. There are comfortable casual clothes that are very available and affordable.

The dreaded morning breath… we know it’s unavoidable, but hey, brush your teeth before sleeping, use mouthwash, chew mint leaves or cloves before bed. That morning intimacy couples rave about isn’t so great with morning breath. Please brush before going to Subhi prayer (that one is a complaint from your fellow men). Just brush before talking to anyone. Drink water and eat a date or apple to neutralize the acidity in your empty stomach.

In general, a pleasant smell has a calming effect on the person who wears it and the person who breathes it in. A bad smell is not only offensive to the nose but also damages the recipient’s mood, angering them instantly. The unfortunate thing is that most people who exude a bad smell are unaware of it. Therefore, as an individual, do everything humanly possible to avoid having an unpleasant odor. Never be too busy or in a hurry to the detriment of your personal hygiene and grooming.

Aisha Musa Auyo is a Doctoral researcher in Educational Psychology, a mother of three, a homemaker, caterer, and parenting/relationship coach. She can be contacted via aishamuauyo@gmail.com.

By Abbas Datti

Both Islamic and Hausa traditions instruct women to cover up their bodies and guard against indecency when it comes to dressing. But sadly, in the modern age of social media, the issue of indecent exposure of bodies by women on TikTok, Instagram, Facebook and other social media platforms has become a problematic issue.

It is sad to note that the ease with which social media allows people to post whatever content they wish to share has created and exposed potential Nicki Minajs and Rahama Sadaus living in the comfort zones of our different homes.

While many women use social media platforms to express themselves and market their commodities for trade, some choose to show their bodies for public viewing. One wonders how this Indecent exposure emerged, raising questions about the potential consequences and societal well-being

We must blame Hausa Kannywood actresses and Nollywood celebrities for promoting this indecency to boost their social media handles and gather many more followers. It has now become a usual trend, particularly on TikTok, to see girls of different age brackets dancing and shaking their asse, exposing their naked cleavages, thereby promoting provocative sexual desires in our youths. 

The portrayal of the woman’s body has recently found its way into public spaces through various social media platforms, prompting discussions on one’s reputation and its impacts on younger audiences.

This phenomenon has also sparked discussions on the responsibility of social media platforms to regulate content, with calls for stricter guidelines to maintain a balance between freedom of expression and preventing the normalisation of explicit content.

As conversations evolve, finding common ground that respects individual expression while considering the broader societal impact remains challenging. The digital age demands ongoing regulations about the changing norms and ethics of online behaviour, urging individuals, influencers, and platforms to reflect on their roles in shaping the online landscape.

Abbas Datti writes from Kano via abbasdatti448@gmail.com.

By: Ibrahim Suleiman Ibrahim

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

By Al-Jannat Mohammed

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

By Abdullahi Yusuf

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.

By Salihi Adamu Takai

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.

By Jamila Yunusa Sulieman

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.

By Mujahid Ameen Lilo

‘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.

By Al-Janat Firdous Mohammed

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.