Lifestyle

By Ibrahiym A. El-Caleel

Muhammad Mansur Ibrahim Sokoto mni, a professor at Usmanu Danfodiyo University Sokoto (UDUS) and the Chief Imam of Abu Hurairah Mosque, has commented on recent initiatives by the Kano State Public Complaints and Anti-Corruption Commission (PCACC) and the Federal Competition & Consumer Protection Commission (FCCPC) aimed at addressing the escalating inflation nationwide. His remarks follow President Bola Tinubu’s commendation of PCACC’s efforts in scrutinizing the alleged hoarding of goods by businesspeople.

The President, who spoke through his Special Adviser on Information & Strategy, Bayo Onanuga, lauded the Kano government and urged other state governors to follow suit. Earlier on Friday, FCCPC also reportedly sealed Sahad Stores, a popular Abuja shopping mall, over “misleading pricing practices and lack of transparency”, later reopening it after reaching a mutual understanding with the store.

The actions of PCACC and FCCPC have triggered discussions on social media as Nigerians grapple with rising commodity prices. Under Barrister Muhuyi Magaji Rimingado’s leadership, Kano State PCACC has reportedly sealed over a dozen warehouses, accusing businessmen of hoarding grains and essential commodities.

A widely circulated video showed a warehouse owner explaining that the stored grains were intended for supply to NGOs like the United Nations and ECOWAS, engaged in aiding internally displaced persons (IDPs) in North-Eastern states.

Professor Mansur Sokoto mni weighed into the conversation in two separate posts on his Facebook profile, initially posing five critical questions:

1. “Is the ongoing food inflation solely attributable to businessmen storing grains in warehouses?
2. Without warehouses for grains, where will imported commodities be stored before distribution for purchase?
3. Does the surge in prices affect only food, or are other commodities like steel, wood, gold, petrol, and clothing also impacted?
4. Have commodity prices simply risen, or is the devaluation of the Naira a contributing factor? If Naira devaluation is the cause, who is responsible?
5. Are the commodities stored in these warehouses completely unavailable in the market, indicating hoarding?

The Islamic scholar emphasized that leaders should be aware of the actual sources of the prevailing hardship and avoid actions that exacerbate challenges. Responding to a commenter’s question on Islam’s stance on hoarding, Professor Sokoto clarified the following six points on what is permissible (halal) and forbidden (haram):

1. It is permissible for an individual to cultivate food crops in any quantity, whether for personal consumption or for storage, with the intention of selling at a later time, provided that he/she has fulfilled the obligatory almsgiving, known as “Zakah”.

2. It is permissible for an individual in need of food to purchase, consume, and store it to prevent potential future cost increases.

3. It is permissible for a businessman to store food crops that he has ordered, intending to sell them later, periodically, according to market demand.

4. It is permissible for a businessman to purchase a food crop during its season, anticipating future value increases, with the intention of selling it for profit. This is permissible according to a valid opinion.

5. It is both permissible and even encouraged for financially capable individuals to buy what they and their families will consume- including items they will give as charity- for a long time, especially when food prices are rising without clear signs of decline. This perspective aligns with the viewpoint of Shaikh Ibn Uthaimeen.

6. What is NOT permissible is for businessmen to acquire food during periods of high prices and hoard it with the intention of causing hardship to the public. Similarly, it is forbidden for businessmen to accumulate and store food during scarcity periods, withholding it from the market until demand peaks. At this point, they sell it at exorbitant prices. In such instances, government authorities are authorized to compel the businessman to sell the stored food at the standard market price without imposing a loss on the sale.

Having outlined these positions, Professor Sokoto critiqued the recent actions of breaking into warehouses, deeming them inappropriate. He questioned whether the businessmen violated Nigerian laws, emphasizing that their practice is not against Islamic injunctions as they maintain inventory for trade and strategic partnerships.

He implored the government to investigate the actual causes of hardships, citing fuel subsidy removal, Naira floating, border closure, and taxation as contributors. Professor Sokoto cautioned against temporary solutions, advocating for sustainable measures and discouraging the use of the National Strategic Grain Reserve to artificially lower food prices. He drew lessons from past strategies and urged the government to avoid short-term approaches.

By Aisha Musa Auyo 

Sequel to the recent loss of lives during the heated match between Nigeria and South Africa in the recently concluded 2023 AFCON, it is pertinent to begin sensitizing the public on the effects of anxiety, cardiac, and related attacks.

To avoid anxiety or a heart attack during sports or anything that excites you, try this visualization a few hours before the game or event.

…Expect the worst in this case, even if you don’t want to. Imagine the worst-case scenario a few times in your mind, and no matter how anxious your body becomes, let it be. Don’t resist it, and it will go away…

Anxiety is nothing but the manifestation of your deepest fears, and since you keep avoiding the worst-case scenarios, anxiety keeps building up. But if you have imagined and experienced it, the reality will not come as a shock. It will be something you have already envisioned. Whether the game ends in your favor or not, you will have control over how your body reacts to the outcome.

This is the explanation behind the fight-or-flight response, which is an automatic physiological reaction to an event that is perceived as stressful or frightening. The perception of a threat activates the sympathetic nervous system and triggers an acute stress response that prepares the body to fight or flee.

Sports-related anxiety and heart attacks can be influenced by various factors, and addressing them requires a multifaceted approach. Since this issue will continue to arise even after the AFCON, it would be beneficial to highlight the long-term approaches.

1. Regular Exercise: Engaging in regular physical activity not only improves cardiovascular health but also aids in stress management. Incorporating both aerobic and strength training exercises can contribute to overall well-being.

2. Healthy Lifestyle: Adopting a balanced and nutritious diet, maintaining a healthy weight, and avoiding excessive alcohol and tobacco use are crucial components of preventing heart-related problems.

3. Stress Management: Practice stress-reduction techniques, such as mindfulness, deep breathing exercises, or meditation. Managing stress levels is vital for overall mental and physical health.

Regular Health Checkups: Periodic health checkups help monitor blood pressure, cholesterol levels, and overall heart health. Early detection of potential issues allows for timely intervention.

5. Know Your Limits: Recognize your personal physical limitations and avoid pushing yourself too hard during sports activities. Gradual progression in intensity is essential to prevent sudden stress on the cardiovascular system.

6. Medical Consultation: If individuals have preexisting health conditions or concerns, it’s crucial to consult a healthcare professional before engaging in strenuous physical activities, including sports events.

7. Fan Engagement Awareness: For spectators, emotional involvement during sports events can lead to heightened stress levels. Being aware of one’s emotional reactions and finding healthy ways to manage them are essential.

8. Emergency Preparedness: Knowledge of basic first aid and access to medical facilities during sports events are critical in case of emergencies.

9. Community Awareness: Raising awareness within communities about the risks associated with sports-related stress and the importance of preventive measures can contribute to a healthier sports culture.

10. Education: Providing education on the signs of heart attacks and the importance of seeking immediate medical attention can empower individuals to respond effectively in emergencies.

By addressing these aspects, individuals can reduce the risk of sports-related anxiety and heart attacks, thus promoting a safer and more enjoyable sports experience.

To reduce sports-related anxiety and potential health risks, individuals should prioritize regular exercise, maintain a healthy lifestyle, and be aware of their physical limitations. Seeking medical advice and monitoring stress levels can also contribute to overall well-being.

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 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.