Local

By Umar Sani

In the heart of Darmanawa, a community in Kano city that was once enriched by natural water resources, a relentless battle against water scarcity now rages. This pressing issue, a matter of life and death, stands as a stark reminder of the failures in governance and the unyielding grip of greed that plagues our society.

For generations, the people of Darmanawa lived harmoniously with abundant water sources, a testament to nature’s generosity. But today, the narrative has shifted drastically, leaving residents grappling with the harsh reality of waking up before dawn to embark on a futile quest for water.

The dawn chorus is no longer accompanied by the soothing flow of streams or the gurgling of wells. Instead, it echoes with the footsteps of weary souls like my friend, Aminu, and me, trudging through the darkened streets in search of a basic necessity.

The root cause of this crisis is not nature’s reluctance but, rather, human neglect and shortsightedness. The government’s failure to manage water resources efficiently and the insatiable greed of the affluent, who hoard water from boreholes, exacerbate the plight of the common people.

We are left with no choice but to rely on water vendors whose prices soar higher with each passing day, adding financial strain to an already burdened populace. Even this temporary relief is insufficient, forcing us to venture further, to places like Makabarta, in pursuit of “Mai ruwa,” a term that has become synonymous with hope in our parched reality.

The consequences of water scarcity extend far beyond mere inconvenience; they permeate every facet of life. Health suffers as access to clean water becomes a luxury, hygiene standards plummet, and diseases lurk in the shadows. Education is compromised as children spend valuable hours fetching water instead of attending school. Economic activities dwindle, perpetuating a vicious cycle of poverty and despair.

Amid these challenges, however, a glimmer of resilience lies within our community. Local initiatives to conserve water, promote rainwater harvesting, and raise awareness about responsible water usage have sprouted like oases in a desert. These efforts, though small, carry the promise of a better future, where water is not a commodity but a fundamental human right.

As we reflect on Darmanawa’s struggle with water scarcity, we must remember that this is not merely a local concern but a global crisis demanding immediate attention. Sustainable water management, equitable distribution, and community empowerment should take center stage in our pursuit of a water-secure world.

The unforgiving thirst of Darmanawa serves as a poignant reminder that water is not merely a source of life; it is life itself. It’s time we quench this thirst, not only with water but also with collective action, empathy, and a commitment to a brighter, hydrated future for all.

Together, let us turn the tide, one drop at a time, until every cup is filled and every faucet flows freely once more.

Umar Sani Adamu (Kawun Baba) wrote via umarhashidu1994@gmail.com.

By Prof. Abdalla Uba Adamu

She has done it again. She first did it in 1974/80. In 2024, she repeated it. The feat that no female northern Nigerian has ever performed. Hajiya Hafsatu Abdul Waheed (b. 1952, Kano, northern Nigeria) was the first woman creative fiction writer from northern Nigeria to be published in any language, although hers was in Hausa.

On 13th April 2024, she became the first female Muslim northern Nigerian to be honoured with D.Litt. (Honoris Causa “for the sake of the honour”) doctorate degree from a no less institution than the biggest online university in Africa, the National Open University of Nigeria (NOUN). This was at the 13th Convocation Ceremony of the university held on 13th April 2024 in Abuja, the main headquarters of the university.

In a way, Ms. AbdulWaheed represents a paradox. She is not Hausa or Hausa-Fulani. She is Fulani, pure and simple. She learnt Hausa only outside her family home, in school, but at home, it was Fulfulde all the way. Yet her creative writing has always been in Hausa, with the exception of one book of poetry in English and the recently published collection of short stories titled Sharo. Nothing in Fulfulde, though.

The common historical narrative on literary development in northern Nigeria was that a literary competition to encourage the reading culture among Hausa youth was organized by the Northern Nigerian Publishing Corporation (NNPC) in 1978. One of the entries, which was also one of the winners, was “So Aljannar Duniya” by Hafsatu Abdul Waheed. It was in the Hausa language. However, it would appear, according to Hafsatu herself, that she wrote the novel in 1972, and it was published in 1974.

It was, quite simply, the most radical novel in Hausa literary history. Even “Ƙarshen Alewa Ƙasa” by Bature Gagare (who died in 2002), an unconventional novel, , published in 1982 (as a result of a literary competition organized by the then Federal Department of Culture, Ministry of Social Welfare and Culture) did not come close. Curiously, they contrasted each other. Gagare’s novel is about the lost glory of the ‘original’ Hausa people—the Maguzawa. Hafsatu’s novel is about breaking the Pulaaku—the Fulani code of behaviour. Both Hafsatu and Gagare became spokespersons of their ethnicities.

So Aljannar Duniya is brash, bold, audacious, trenchant, and unapologetic. It is a declaration of war against Pulaaku. It was unarguably the first Fulani feminist tract written in Hausa. Hafsatu’s style and critique of tradition might be compared with those of Bilkisu Salisu Ahmed Funtuwa and Balaraba Ramat Yakubu. However, there are quite a few differences.

Despite its pioneering boldness, So Aljannar Duniya is difficult to read. Perhaps that was because the author started writing it while still in secondary school! Its narrative is often jumbled and non-linear. Understandable. It was written in anger, so words tend to wobble, but the message is clear. This is more so because it is ethnographic. Hafsatu wove a story around her sister, of course, a Fulani, who had every intention of marrying an ‘alien’—an Arab from Libya. So Aljannar Duniya is, therefore, a true story, spiced up by fictional elements to convey a message. As I said before, it is a feminist tract.

Balaraba Rama Yakubu, however, writes in a deeply engaging mature and absorptive style with plenty of hooks. For instance, “Wa Zai Auri Jahila?”, which I consider her best novel, is dark and deeply disturbing narrative of what in contemporary feminist Woke world would be considered an injustice to women, especially young girls in a traditional African society.

Although Novian Whitsitt, who did his PhD on Balaraba’s novels, referred to it as ‘feminist’ I disagreed with him. I labelled her works ‘womanist’, after Alice Walker’s short story, ‘Coming Apart’ (1979). As explained elsewhere, “a womanist is committed to the survival of both males and females and desires a world where men and women can coexist while maintaining their cultural distinctiveness.” This inclusion of men provides women with an opportunity to address gender oppression without directly attacking men (Adamu 2003). Balaraba reflects this in her novels, especially “Alhaki Kwikuyo” (translated by Aliyu Kamal and published by Blaft Books in India). Can’t say much about Bilkisu Funtuwa’s books, though, as I have never read any.

But Hafsatu AbdulWaheed is a feminist—at least as portrayed in So Aljannar Duniya. The plot revolves around a young Fulani lady who wants to marry an ‘alien’ (Arab) from Libya. In real life, Hafsatu’s elder sister. Their parents rejected the idea. The plot of the novel does away with the Fulani Pulaaku and introduces a brash, assertive, loud and anti-establishment heroine, Boɗaɗo, who, armed with a degree in Pharmaceutical Sciences, comes back to her village to set up a drug store (called Chemists in Nigeria, a bit like Walgreens) and introduces her fiancé—all un-lady like behaviours in the Fulani mindset.

Thus, she discards the Fulani munyal (self-control), semteende (modesty) and hakkillo (wisdom)—central components of Pulaaku—and declares, openly, her love for an “alien” in her auntie’s presence! The opening dialogue from the novel sets the pace in which Boɗaɗo, speaking, informs her aunt:

(Hau) Aure! Inna ni fa na gaya muku ba zan auri kowa ba sai wanda nake so. Kun san zamani ya sake.

(trans) Marriage! Aunty, I have told you that I will only marry the man I love. You know times have changed.

Such direct confrontation in a Fulani village was uncommon and reflects the author’s autobiographical rebellion against tradition. Her aunt—delegated to mediate in these matters on behalf of the protagonist’s mother—is shocked. As she lamented:

(Hau) Mhm! Wannan zamani, Allah Ya saukaka. Yarinya ki zauna kina zancen auren ki, sai ka ce hirar nono da mai. Don haka fa ba ma son sa ɗiyar mu makarantar boko. In kun yi karatu sai ku ce kun fi kowa. Me kuka ɗauke mu ne?

(trans) Mhm. These are difficult times. May Allah save us. Listen to you talk about your marriage as if you are talking about milk and butter. That is why we don’t want to send our daughters to school. After you finish, you feel superior to everyone. What do you take us for?

A battleground and the rules of engagement have been established—female empowerment through education—and Hafsatu chose the most conservative arena: a Fulani settlement, considered generally more trenchant about Pulaaku than urban Fulani. Additionally, the novel’s subtext of rebellion against arranged and forced marriage underscores Hafsatu’s acerbic demand for personal choice in marital affairs by women. It was a template for rebellion.

Another contrast between Hafsatu’s So Aljannar Duniya and Balaraba’s Wai Zai Auri Jahila? is in the choice of careers. Hafsatu chose Pharmacy for her protagonist, while Balaraba made her own a nurse. Pharmacy was a profession in the period, and by making her character a pharmacist, she thrusts Boɗaɗo into a man’s world to compete equally with men. Balaraba, on the other hand, by making her character a nurse instead of a doctor, maintains the womanist ethos of an achieving woman in a male-dominated society, fitting in with career stereotypes of women in caring professions.

The success of So Aljannar Duniya sent a message to the budding Hausa literati to pick up their pens and set to work—thus spawning a genre which t revolutionized the Hausa literary landscape in contemporary times.. Furthermore, the combined effects of the harsh economic realities of the 1980s (the decade of military coups and counter-coups in Nigeria) ensured reduced parental responsibility in the martial affairs of their children. Therefore, fantasy, media parenting, especially Hindi films, anti-authority and a loud, persistent message from bursting testosterones in a conservative society that sees strict gender separation combined to present Hausa youth with soyayya (romance) as the central template for creative fiction. It was a safety valve to repressed sexuality.

Hafsatu’s radicalism, however, did not end at rebellion against arranged or forced marriage for women. At one stage she declared to run for the office of the Governor of Zamfara State. This was provoked by a statement by the sitting governor that there were no educated women in the state. To prove him wrong, she decided to campaign for his chair! She even made posters, but was asked by her father to stop. At least, she had made a statement. Furthermore, her real-life echoes Boɗaɗo’s—she was also married to an ‘alien’ from the Middle East (a Syrian). Incidentally, it was a marriage that took her to Gusau, the Zamfara State capital, and I had the pleasure of meeting her late husband, Malam Ahmad Abdul Waheed, during a British Council “Intensities in Ten Cities” Islamophobia tour on 9th July 2003. Both Hafsatu and her husband were born and raised in Kano. It was his career that took them to Gusau.

In literary circles, she also has a voice. For one, she used to assiduously attend every single literary convention anywhere it was held. As part of ANA Kano activities, we were together in Niamey and Maraɗi in Niger Republic at various times to attend international conventions of Hausa writers. She never tired of attending and actively participating. Wonderful enough, she often went with her children and grandchildren, showing them the way. It is little wonder that some of these children became well-celebrated in their chosen professions—for they had a strong role model at home. A good example is her eldest daughter, Kadaria Ahmad, the award-winning journalist who owns and runs the NOW FM radio station in Lagos.

Thus, the recognition of the pioneering efforts of Hafsatu AbdulWaheed by the National Open University of Nigeria (NOUN) on 13th April 2024 during the university’s 13th Convocation was a salute not only to the resilience of feminist women but also to all Hausa language writers of both genders. As far as I know, she was the first female Muslim Fulani (or Hausa) writer to be so honoured by any university in Nigeria. She has, therefore, entered the history books. She is truly a woman of substance.

References.

Adamu, Abdalla Uba. “Parallel Worlds: Reflective Womanism in Balaraba Ramat Yakubu’s Ina Son Sa Haka.” JENDA: A Journal of Culture and African Women Studies, no. 4 (2003). https://bit.ly/3Q2gNlY.

Whitsitt, Novian. Kano Market Literature and the Construction of Hausa-Islamic Feminism A Contrast in Feminist Perspectives of Balaraba Ramat Yakubu and Bilkisu Ahmed Funtuwa. PhD dissertation, University of Wisconsin, 2000.

By Uzair Adam Imam

Governor Abba Yusuf of Kano State has debunked the allegation that he is using unsubstantiated claims against Dr. Abdullahi Umar Ganduje, the National Chairman of the All Progressives Congress (APC), as a sheild to conceal his own failure in meeting the explanations of the people.

The governor claimed that the public that the commissions of inquiry set up by his administration were not meant to target any specific group.

He explained that they were focused on ensuring transparency and tackling political violence in the state.

During a visit from the Emir of Kano, Alhaji Aminu Ado Bayero, Governor Yusuf reiterated the purpose of the panels.

He pledged to investigate and punish those involved in political violence, emphasizing that nobody would be spared, regardless of their political affiliations.

Governor Yusuf highlighted his administration’s efforts to combat political thuggery and empower youth and women through various schemes.

He also mentioned initiatives to improve healthcare, education, and infrastructure in the state.

Additionally, Governor Yusuf announced plans to investigate past administrations for any wrongdoing and recover misappropriated public funds.

The Emir of Kano commended Governor Yusuf’s commitment to development projects and urged parents to monitor their children to prevent social vices and political thuggery.

By Uzair Adam Imam

Two students from the Federal University Wukari, who were kidnapped two weeks ago, have been liberated from captivity.

Mrs. Ashu Agbu, the Head of the Information and Protocol Unit at the institution, relayed this development in a WhatsApp message to our correspondent on Friday.

“After enduring days in the grip of their abductors, the two students of the Federal University Wukari have regained their freedom,” she affirmed.

Agbu, however, refrained from divulging the specifics regarding the manner in which the students were set free.

Nevertheless, it was previously reported that the abductors had demanded a ransom of N50 million.

The pair, identified as Joshua Sardauna from the Economics Department and Obianu Elizabeth from the Microbiology Department, were seized on Wednesday, April 3, around 10:00 PM, near a shop adjacent to the university.

The students had returned to the campus to retake their examinations due to academic setbacks from the previous session when the unfortunate incident occurred.

Earlier accounts revealed that on Monday, April 3, 2024, gunmen suspected to be herdsmen had raided the Federal University Wukari in Taraba State, abducting two students.

Mr. Sule Gani, the Chief Security Officer of the university, corroborated the occurrence in a telephone conversation with journalists in Jalingo.

Gani confirmed that armed herdsmen, described as gunmen, infiltrated the school premises and abducted a male and a female former students who had returned to complete their carry-over papers.

The attack unfolded as the herdsmen stormed the campus and seized the two students while they were dining at a food vendor’s stall.

By Uzair Adam Imam

In a recent verdict, the Gombe State High Court delivered justice to perpetrators of employment scams, sending a strong message against fraud.

Ibrahim Abdullahi and Umar Usman found themselves on the wrong side of the law, charged with obtaining N682,847 under false pretenses.

The Economic and Financial Crimes Commission (EFCC) disclosed that Abdullahi and Usman, separately arraigned, faced charges related to cheating and employment scams.

Abdullahi was accused of obtaining the Polaris ATM card of Aminu Adamu Idris and Muhammed Saidu Jibril under false employment promises, subsequently misusing it to secure a loan without consent.

Both defendants pleaded guilty upon arraignment. The prosecuting attorney, A.B. Kware, urged the court to consider appropriate sentencing, while the defendants’ attorney, R.A. Anthony, appealed for leniency, citing their regret and first-time offender status.

Judge Kereng, after finding them guilty, sentenced Abdullahi and Usman to one and two years in jail, respectively, alongside a N50,000 fine each.

In another case, Mohammed Soja faced six years imprisonment for similar fraud charges but was offered a chance for rehabilitation due to his father’s medical condition, with an option of a N150,000 fine.

Previously, Alhaji Abdullahi Usman received a 10-year sentence for obtaining goods under false pretenses.

The EFCC had arraigned Usman on one count in 2018 after he deceived a store owner in Gombe.

These verdicts underscore the judiciary’s commitment to combating fraud and protecting citizens from exploitation.

They serve as a reminder of the importance of due diligence in financial transactions and employment opportunities, emphasizing the need for vigilance against fraudulent schemes.

By Alkasim Harisu

As a people, we need to consider afforestation to avoid global warming. Deforestation is a menace that a good Samaritan—Isma’il Auwal, a Facebook friend—is discouraging by embarking on a project of planting four thousand trees within Kano. Other good Samaritans, either inspired by him or not, are fast getting on the bandwagon by advocating for afforestation, which, if appropriately executed, will help reduce the scorching heat Kano is immensely experiencing. 

Deforestation and its effects need no introduction. This activity has spanned many decades. For different reasons, man fell trees to cook, make furniture, manufacture vehicles, or clean his environment. Deforestation engenders climate change and combines carbon dioxide with oxygen, eventually returning to its emitters (human beings), affecting them negatively. Deforestation is the removal of forests. It happens for several reasons, causing devastating consequences. It can be deliberate, natural or accidental. This unwelcoming act changes the climate, desertifies the land, erodes the soil, reduces crops, brings floods, and increases greenhouse gases in the atmosphere.

Battling the devastating effects of climate change requires a great effort from the government and non-governmental organisations, as well as the public. Climate change has caused a growing concern around the globe. As an end-product of vehicle exhaust and factory emissions, climate change is a global challenge enjoying little attention, especially in the Global South. To tell the truth, while a minority of the Global North pays much attention to reducing the effects of climate change, a majority, mainly comprising the Global South countries, do nothing to curb the problem. Some people, especially in developing nations, consider forests underdeveloped, not knowing that their lack poses a great challenge to life.

How people frequently fell trees defies explanation. With the rapid rural-urban migration, people become more interested in deforesting the world to build houses, companies, etc. Urbanisation is another reason for deforestation. With the current raging global warming debilitating the world, the earth will not only be in a jam but will also represent hell on earth. Worst comes to worst, the earth can become inhabitable. The current exceedingly hot weather in Kano and elsewhere is fast becoming a pain in the neck. 

Causes of Deforestation

The causes of deforestation are numerous, with agriculture ranking first. Since time immemorial, people have cultivated acres of land numbering in the thousands. As a result, forests are cleared and/or burnt for farming. The Industrial Revolution in the late 18th century, which continues to the present, is another significant cause for concern. The processing of raw materials necessitates the rampant cutting down of trees. In Africa, although large amounts of forests are cut down for burning at homes for food and sale, rendering communities prone to the obnoxious effects of climate change, little or no efforts are made to reforestation. 

Deforested for commercial or home use: Places are left to reforest themselves or waste away forever. Deforestation engenders the loss of habitat, which causes more and more animals and plants to die. A forest is home to countless animals and plants. Therefore, plants and animals lose their homes if a bush is deforested. Not only does deforestation affect the animals and plants we know, but also those we don’t know. 

Deforestation causes the greenhouse gases to be released into the atmosphere. The fact that trees absorb carbon dioxide and emit oxygen into the atmosphere is not less known. Trees control the water level in the atmosphere by regulating the water cycle. By working together, millions of trees refine the moisture obtainable in the air. While there is enough water in forested areas, there is less in deforested ones. This dries up the soil, making it grow less crops. 

Further, soil erosion and flooding count among the effects of deforestation. Trees provide nutrients and retain water. Without forests, like it or lump it, the soil erodes, losing nutrients and becoming barren and open to flooding. With the help of their roots, trees absorb and store a large amount of water when it rains. When they are felled, the flow of water stops, depriving the soil of its ability to retain water. While this brings floods in some areas, it causes droughts in others. 

Last, deforestation causes a lack of food, medicine and building materials. Many people, both within Nigeria and outside, consider forests the only source of food and medicine. However, with deforestation, they don’t only lose food and medicine but also their lives.

Toward Solving Deforestation

Deforestation occurs due to several reasons. While this cannot be more correct, there are solutions to the problem notwithstanding. Considering the threat climate change poses to the ozone layer and the heightening greenhouse effect, promoting afforestation is necessary. The fact that developed countries worldwide advocate tree planting needs no emphasis. Thus, tree planting should be encouraged, and campaigns against unnecessary felling of trees should be launched. 

We need to do the following:

1. Enlightening People about the Effects of Clear-cutting of Forests: Unless enlightened, people will continue to deforest communities for reasons better known to them. To discourage deforestation, we need to initiate campaigns and give lectures to awaken people to the devastating effects of deforestation before things go out of hand.

2. Reforestation of Clear-cut Lands: When deforested, we should consider planting young trees to replace the ones cut down. Around the world, every year, under several initiatives, trees are planted. Celebrating World Environmental Day 2022, in collaboration with UNESCO and Concordia College, Yola, a foundation whose name I have forgotten, gave, in June 2022, in the Concordia College hall a mesmerising public lecture on climate change and deforestation. 

3. Educating the Public: Although some people are informed about the global warming problem, many are not. We should be determined to educate the public about the causes and effects of deforestation. It is noteworthy that people have to either avoid unnecessary tree cutting down or risk damaging the ozone layer.

In conclusion, even though the campaign against deforestation is widespread, many people, especially in urban areas, fail to feel the urge to afforest their respective communities. This spells doom. Of course, a disaster is looming large. We will be doomed unless we come together to prevent it.

Alkasim Harisu wrote from Kano via alkasabba10@gmail.com.

By Uzair Adam Imam

The Bauchi State Police Command apprehended Isyaku Babale, 30, following the tragic demise of his brother during a heated dispute.

In a statement released by SP Ahmed Wakil, the police disclosed that the arrest came after the victim succumbed to his injuries at Abubakar Tafawa Balewa University Teaching Hospital (ATBUTH) Bauchi.

“Isyaku Babale, a resident of Anguwan Dawaki, was detained by operatives from the township Police Divisional headquarters for an alleged culpable homicide,” stated SP Ahmed Wakil.

He continued, “Initial investigations unveiled that the suspect employed a knife, fatally stabbing his older sibling during an altercation that erupted between them on March 31st, 2024, around 04:00hrs.”

Reportedly, the dispute ignited when Babale urged his brother to cease consuming Cold Patch liquid, locally known as ‘Sholi,’ due to its foul odor.

The disagreement escalated into a physical confrontation, leading to the fatal stabbing. Further inquiries revealed a history of violent altercations involving dangerous weapons between the siblings.

Commissioner of Police, CP Auwal Musa Mohammed, has directed a comprehensive investigation to ascertain any underlying motives behind the incident, emphasizing the importance of bringing the perpetrator to justice through legal proceedings.

By Ibrahim Adamu Ingawa

In the vast expanse of Nigeria’s Katsina State, beneath the scorching sun and amidst the sporadic rains, a silent predator lurks, imperiling the health and well-being of its inhabitants. Climate change, though often overlooked, poses a formidable threat to public health in Katsina State, catalyzing the emergence and spread of infectious diseases at an alarming rate.

In recent years, the fingerprints of climate change have become increasingly evident, leaving behind a trail of devastation in its wake. From the bustling streets of Dutsin-Ma to the tranquil valleys of Bakori, the impacts of rising temperatures and erratic rainfall patterns are unmistakable, reshaping the landscape of disease transmission in profound ways.

Take, for instance, the surge in malaria cases that swept through Dutsin-Ma Local Government Area in 2019. Heavy rainfall and flooding provided the perfect breeding grounds for disease-carrying mosquitoes, resulting in over 500 confirmed cases within a month. Similarly, the parched earth of Kankia Town bore witness to a cholera outbreak in 2017, fueled by drought conditions and inadequate sanitation infrastructure, claiming the lives of several hundred individuals.

But the toll of climate change extends beyond the realm of vector-borne diseases, reaching deep into the fabric of public health in Katsina State. The specter of Lassa fever loomed large over Bakori Local Government Area in 2016, as changing climatic conditions facilitated the spread of this deadly virus, leaving a trail of devastation in its wake. Meanwhile, in Funtua, rising temperatures and increased mosquito activity paved the way for a dengue fever outbreak in 2015, further exacerbating the burden of disease in the region.

Yet, perhaps the most poignant manifestation of climate change’s impact on public health lies in the floods that ravaged Jibia in 2018. As torrential rains inundated the town, turning streets into rivers and homes into islands, a silent menace took root. Stagnant floodwaters became breeding grounds for disease vectors, leading to a surge in malaria cases and exacerbating the plight of already vulnerable communities.

In addition to the visible impacts on infectious disease outbreaks, climate change is also facilitating antimicrobial resistance (AMR) in Katsina State, thereby exacerbating public health challenges. The rising temperatures and erratic rainfall patterns create favorable conditions for the proliferation of resistant bacteria, as well as the emergence of new strains which are resistant to the drugs that are meant to kill them. Increased use of antimicrobial agents in response to climate-related infectious disease outbreaks further contributes to the selection pressure driving AMR. This alarming synergy between climate change and AMR underscores the urgent need for comprehensive strategies to address both phenomena and safeguard the health of Katsina State’s population.

Despite the magnitude of these challenges, hope remains on the horizon. Armed with knowledge and skills I acquired in addressing the most pressing issues of public health over the past few years, I am committed to leveraging my expertise to develop innovative interventions aimed at tackling the consequences of climate change on infectious disease outbreaks in Katsina State. From outbreak preparedness and prevention to the implementation of robust control mechanisms, I am zealous in my determination to contribute in safeguarding the health and well-being of my fellow citizens at the Home of Hospitality. But my journey has not been without its obstacles.

Since my return from the United Kingdom after my internship at the world-leading genomics research institute (the Wellcome Sanger Institute, Cambridge), there has been interference from certain elements, which has impeded my ability to implement meaningful change. Yet, in the face of adversity, my resolve remains unshaken, fueled by a burning desire to make a tangible difference in the lives of those most affected by the ravages of climate change in my dear State.

The impacts of climate change on infectious disease outbreaks represent just one facet of the multifaceted challenges confronting the public health milieu of my beloved State. I remain resolute in my commitment to driving forward the positive transformation of Katsina State’s public health sector. Anticipating the opportunity to deploy my skills and expertise, I stand ready and poised to seize it at any moment.

As I look towards the future, I am filled with optimism, knowing that together, we can overcome the challenges posed by climate change on ever-increasing infectious disease outbreak and forge a path towards a healthier, more resilient Katsina State. I believe that through collaboration, innovation, and unwavering determination, we can turn the tide against this invisible threat and pave the way for a brighter, healthier tomorrow.

Ibrahim Adamu (Ingawa) writes from Katsina State. He’s a
Project Grantee at The Foundation to Prevent Antibiotic Resistance (Sweden). He can be reached via ibrahimassalafee@gmail.com/ +2348134386907

By Dr Zakariyya Shu’aib Adam

Last week, I had a pre-Ramadan lecture session with Muslim Health Students at Usmanu Danfodiyo University Teaching Hospital, Sokoto. I reiterated the merits of the four most important acts of ibadah in Ramadān: fasting, recitation of Qur’ān, night prayers, and feeding the needy. I also emphasized how, as students, we can make judicious use of our stay in the university during Ramadān.

Contrary to the mainstream notion, observing fasting in the university is scrupulously enchanting and divinely pleasing. In this piece, I want to write some of the points I mentioned in that session for the benefit of a larger audience. It is worth noting that I drew most of what I said from my experience as a former university student who stayed on campus.

Although fasting is physically exhausting, particularly for a university student who, in most cases, lacks sufficient foodstuff for suhoor (pre-dawn meal) and iftār, it can quietly serve as a pathway that provides students with immense opportunities to connect heartily with their Lord.

During Ramadān, affluent students often use to invite the indigents for suhoor and iftār. You mustn’t cook food before you eat. Moreover, the Muslim Students’ Society of Nigeria [MSSN] sometimes obtains funds from the Sokoto State Government and Muslim lecturers to purchase all that is needed for Iftār. In such circumstances, students usually gather in a hall and break their fasts in what was popularly known as “Tarāsoo” (the word was gotten from the state of closely and neatly joining legs in a congregational prayer).

I haven’t observed a more composed Tarāweeh that is full of tranquillity and serenity like the one we used to observe in school. Specifically, in Tora Bora Masjid, we used to read one page in each raka’ah of Tarāweeh and spend an average of an hour. The congregation was very large. Retrospectively, the Imāms there recited with melodious voices that would touch hearts. There were brief admonishments between every four raka’ah. We were always happy observing this prayer.

When it was the last ten days of Ramadān, many students would be in the mosque for Iʿtikāf (seclusion in the mosque for the purpose of worship, especially the last ten days of Ramadān). Those performing Iʿtikāf receive food from Tarāsoo and from their friends who aren’t staying in the mosque. They constantly recite the noble Qur’ān during that period. In a nutshell, they devote themselves to all kinds of ibadah for a period of ten days.

During Tahajjud (night prayers), we had more than enough Imāms because there were many memorizers of the Qur’ān among us. The ruku’uh and sujood were almost as lengthy as the qiyām (standing). We were given a chance to make prayers to Allāh in sujood because it’s the closest moment a servant is to his Lord. Most university dignitaries attended such ibadāt with us. They relate with us with humility and demureness. This played a role in reducing the imaginary hiatus between students and lecturers.

Females, too, were given special consideration. A portion of the mosque was dedicated to them to observe I’tikāf. Everything they needed was provided to make their stay delightful. When it was time for Tahajjud, they made rows in the mosque and observed prayers with males. There was a question-and-answer session every night, usually organized by experts in Islamic jurisprudence among the I’tikāf members.

I am neither trying to portray my stay in the university during Ramadān as Shangri-la nor am I being utopian. Notwithstanding the aforementioned, some students do not participate in these ibaadāts. They instead go to the female hostels and spend time with their inamoratas. It seems as though they prefer worldly pleasure to the everlasting one. In some instances, they often present what they call Ramadān baskets to these inamoratas, thereby engaging in prodigality.

Others spend much time in social gatherings. You mostly see them chitchatting about politics and entertainment. They burn calories in debating about football. Champions League matches used to be on the night at the exact time of Tarāweeh. Therefore, big boys won’t attend the night prayers. Females, too, weren’t left out. They commit themselves to watching Korean TV series and Indian love movies. Their role models used to be Lee Min-Ho, Lee Min-Jung and Aishwarya Rai.

I entreat you not to be like these students. Be steadfast in your ibādah. Remember that Ramadān is made up of either 29 or 30 days. If the month elapses, you may not necessarily live to witness another Ramadān. Stay in the circle of pious friends. Never befriend anyone that doesn’t help you in your studies or doesn’t add to your religiosity. Devoted servants in Ramadān are rewarded in multiple, so also the transgressors – their punishment is multiplied.

Lastly, I narrate this to settle the nerves of students who are unhappy with their stay in the university during Ramadān. I, admittedly, was unhappy in school in my first year. Subsequently, it became apparent to me that I could turn that cheerless moment to my advantage. I doubt if, in the nearest future, I can have enough time I dedicated to myself for ibadāh in Ramadān as I had in the school. So, make good use of your stay in school during Ramadān while you are still a student. You may not have much time if you graduate.

Dr Zakariyya Shu’aib Adam is a serving corp member with Area Veterinary Clinic, Argungu, Kebbi State. He graduated from Usmanu Danfodiyo University, Sokoto. He can be reached via: zakariyyashuaib2020@gmail.com.

By Misbahu El-Hamza

Kano State makes headlines almost every year, and coincidentally, during Ramadan, for water scarcity. The frequent headlines are often attributed to electricity system failures, which disrupt water pumping or equipment faults at water treatment plants, exacerbating the situation.

About ten months ago, upon taking office, Kano State Governor Alhaji Abba Kabir Yusuf declared a State of Emergency to address water scarcity across the state, urging for patience and maximum cooperation from residents. Although I haven’t seen or reviewed the governor’s plan during this emergency, I recall that resolving Kano’s water issues was one of his campaign promises.

I remember when the governor inspected the Challawa Water Treatment Plant in May 2023 and expressed dissatisfaction with its condition. At the time, only two of the six pumping machines were functioning.

Following that, the governor gave the Kano State Water Board a one-week ultimatum to submit its demands to end the state’s water shortage. The public breathed a sigh of relief. Personally, I had hoped that we’d finally overcome this hardship.

Unfortunately, for nearly a year now, the situation has been prevalent not only in urban areas but even worse in rural communities. We are not only seeing those trending headlines of water scarcity in Kano; we’re experiencing the brunt of it.

Recently, the price of a 25-litre jerrican of borehole water in Kano surged by ₦50 to ₦150. Someone told me that he bought one at ₦200 around Kurmi market. In areas like Hotoro, Nassarawa LGA, where I reside near Kumbotso LGA housing the Challawa water plant, prices rose from ₦40 to ₦70 or higher. The Chalawa water plant is believed to have the capacity to supply the whole of Kano with water. Still, we rely heavily on individual boreholes for water, with little to no infrastructure connecting us to the water plant.

While I reside in a suburb and can afford to buy a jerrican of what seems to be clean water, in the rural areas where I often visit for work, the situation is dire. Many communities lack access to clean water sources, with broken or dried-up boreholes and wells being common. Residents, including young children, often resort to fetching water from stagnant ponds shared with cows, donkeys, camels, and even dogs. This water is what they use for all daily activities, posing serious health risks.

It’s evident that both state and local governments have neglected these communities, offering little to no solutions for their water woes. Where you see boreholes or wells in these communities, they are either constructed by individual donors or (charity) organizations, and a handful are constructed by politicians.

Governor Alhaji Abba Kabir Yusuf must be aware of the current water crisis in both rural and urban Kano. However, the pressing question remains: how long will his State of Emergency address the suffering caused by the persistent water scarcity or total lack of it across the state?

Three days ago, I heard a jingle apologizing for the water scarcity in the Kano metropolitan area, blaming the repair works at Challawa and Tamburawa treatment plants. It’s said to have been sponsored by the Kano State Water Board. To me, the jingle suggests the governor partly fulfilled his pledge; now, it’s the board’s turn to restore the water supply—or at least that’s my assumption. 

I know this isn’t the first time the board has apologized. In 2022, the then-managing director of the board was quoted as apologizing to Kano residents for failing to supply water during Ramadan. At that time, 25 litres of borehole water cost between ₦30 and ₦100.

I remain hopeful that before his remaining three years expire, Alhaji Abba Kabir Yusuf will emerge as Kano’s hero by addressing the water scarcity issue and providing relief to the growing population, including those in rural areas.

As the governor continues to address our water problem within this emergency period, I hope the demands the water board submitted to him as requested include: establishing new plants and reservoirs or enhancing existing ones, extending mainline pipes to suburbs and rural areas, ensuring independent power supply for the plants, and securing permanent employment for existing and additional staff. If the board manages its expenses independently, perhaps shifting them to the state payroll would also improve efficiency. 

With reliable service and an effective system in place, the board and the state government should be rest assured that Kano people will be more willing to pay for water, and the board does not need to depend heavily on its revenue from the industries it diverts our little water to.

Misbahu wrote from Kano via misbahulhamza@gmail.com.