Opinion

By Salim Sani Haladu

The medical industry held the most lucrative career prospects in the past, and parents encouraged their children to study medical-related courses. During those days, parents were willing to invest any amount to see their children as doctors, nurses, and pharmacists. Some even compelled their children to study these courses. Consequently, these children achieved remarkable success in these fields.

However, the landscape of lucrative careers has shifted in contemporary times. Technology-related careers have emerged as the new leaders in terms of profitability and job opportunities. According to the US Bureau of Labor Statistics, “the projected employment growth for computer and information technology occupations from 2021 to 2031 is 15 per cent, significantly above the average for all occupations”. This shift is becoming evident even to a layperson.

This change has led many parents to guide their children toward technology careers. Nevertheless, there exists an uneven distribution of this awareness within Nigeria. While parents in southern regions have readily embraced this change, their counterparts in the northern areas lag in grasping its significance. As a result, the northern part finds itself taking a backseat in technology careers.

In 2000, the former governor of Jigawa State, Saminu Turaki, established one of the first ICT institutes in Northern Nigeria—the Jigawa State Institute of Information and Technology, located in Kazaure. Strikingly, several students who enrolled in the institute did so solely to acquire a free laptop. They then sold the computer to fund their journey to Lagos, where they eventually engaged in dead-end handwork.

Furthermore, a project manager’s experience at the NITDA Blockchain meeting in Kano State last year highlighted the technological apathy, stating, “It is evident how far behind Northerners are in the world of technology.” Even in technology projects directly related to the Hausa Language, the predominant ethnic group in the northern region, participation was surprisingly minimal. I was astonished that only two of us from the North joined a Hausa transcription project I recently participated in.

Moreover, looking at the UTME cut-off marks for most northern universities reveals that tech-related courses like Information Technology and Cybersecurity have low cut-off marks, reflecting the limited number of applicants. Numerous examples abound, illustrating how Northerners are trailing behind in technology careers. The prevailing aspiration revolves around courses that promise a meagre N150,000 salary job.

A primary reason behind this negligence is that Northerners view technology careers as unconventional, failing to perceive them as real jobs. Mainly, if someone is working from home, it is often seen as a sign of aimlessness or lack of purpose. Unfortunately, some Northerners still hold the negative stereotype that individuals working in the technology industry are merely scammers.

Another reason is many people’s preference for security. Consequently, many opt to stay within their comfort zones rather than take risks to pursue greater opportunities. Most technology careers offer wages instead of salaries, which aligns with the Northern preference for security. It’s disheartening to learn that some people are even selling their farms to secure low-paying jobs, a profoundly unfortunate decision.

I recommended an IT course to a young man inquiring about a lucrative career. He expressed concerns about finding a job immediately after graduation. I suggested he consider creating jobs instead of continuously seeking employment.

With the rapid development of Artificial Intelligence (AI), there’s a legitimate concern that the careers Northerners heavily invest in might eventually become automated. For instance, professions involving routine tasks and predictable outcomes, such as data entry, assembly line work, and customer service, are particularly susceptible to automation. As AI technologies advance, they can handle these repetitive tasks more efficiently and accurately, potentially displacing human workers. It would be disheartening for someone to invest significantly in a career only to discover that their desired job has already been automated.

Prominent figures like the late Sheik Muhammad Auwal Adam Albani and Dr. Isa Aliyu Pantami are examples from the North who have embraced technology and achieved remarkable success. They’ve made indelible marks on the country’s technological landscape through innovative technology use.

Enhancing the curriculum of high schools is essential to address this challenge. While Data Processing and Computer Studies are part of the curriculum, introducing practical skills like coding and web development is crucial. Equipping students with these skills will better prepare them for the digital age and empower them to thrive in today’s tech-driven world.

In conclusion, the negligence of technology careers in Northern Nigeria presents a concerning trend that warrants immediate attention. The shift in lucrative career prospects from traditional fields to technology careers is undeniable, with evidence supporting the exponential growth and opportunities in technology-related jobs. While the southern regions have recognised and embraced this change, the northern regions lag due to a lack of awareness about technology careers, negative stereotypes, and a preference for security over risk-taking. Educational institutions and policymakers must take proactive measures to address this issue. By integrating practical technology skills into the curriculum and promoting a positive perception of technology careers, Northern Nigeria can bridge the gap and empower its youth to thrive in the dynamic world of technology.

Salim Sani Haladu is a Pharmacy student at Bayero University, kano. He can be reached via pharmsaleemskhaleed@gmail.com.

By Baffa Kabiru Gwadabe

Over the past few months, Nigeria has been suffering from continuous depreciation of its currency, the naira. The naira has depreciated from barely ₦600/$ in the last three months to ₦1,300/$ today, the 27th of October 2023. This is enormous, considering the loss of value by more than 120%. Many are worried, including my little self, about this development. But the recent propositions of solutions by many provoke such a write-up.

It is good to start with some questions concerning the crisis. What is happening? What went wrong? Who is to blame? What are the ways out? What will be the lasting solutions?

The above questions may not be provided with answers, as many out there know the answers already. The focus should remain on some best practices or exchange rate regimes to hinge on. Let me start with some highlights on the developments in Nigeria’s foreign exchange market.

In 1971, when the Gold Standard was abolished under the Bretton Woods System, several foreign exchange rate management regimes were pursued in Nigeria and other parts of the world. These include the independently adjustable peg, crawling peg, independent peg, collective exchange arrangement, dual exchange and floating regimes. IMF member countries practice six (6) other exchange rate regimes, which were later compressed into three (3) regimes to include pegs, limited flexibility, and great flexibility. These were later decomposed into fifteen (15) regimes, mainly from 1975 to 1998 (see Mishkin, 2007).

All those regimes were adopted unevenly by the IMF countries. This means they practice one or more of the regimes based on their choices and persuasions. By 1999, the IMF proposed eight (8) different exchange rate regimes. They include separate legal tender, currency boards, conventional fixed (pegged against a single currency or basket of currencies or other commodities like gold), pegged within horizontal bands, crawling pegs, crawling bands, managed floating and independent floating (see Mishkin, 2007).

Still, these interchanging regimes continued in Nigeria depending on the available foreign reserves, capital inflows and current account balances. Nigeria’s forex crisis worsened in the 1980s when the US economy pursued Nigeria to devalue its currency by 10% and other scenarios. However, some attention will be given to the last ten years or so, particularly the administration of President Muhammadu Buhari or the reign of Godwin Emefiele as the CBN Governor (2014 – 2023). Some reflections would also be made on earlier antecedents before the Buhari’s and current administrations.

Nigeria has pursued two dominant exchange rate regimes: the Retail Dutch Auction System (RDAS) and the Wholesale Dutch Auction System (WDAS). The RDAS is an exchange rate regime introduced in Nigeria in 1987. It focuses on buyers (end-users or customers) of Forex (USD) to bid for the prices, and the marginal bidder is supplied with the quantities by the CBN through authorized dealers. Under the RDAS, the inept dealers are supplied less, while the highest bidders are penalized for rent-seeking and invitation for depreciation. 

The WDAS, on the other hand, is an exchange rate regime targeted at maintaining the gains of the RDAS and the continued liberalization of the forex market. The WDAS came into operation in Nigeria in February 2006 and allows authorized dealers to buy forex on their accounts rather than on behalf of end-users. Also, the authorized dealers are carefully watched by the CBN, and the dealers are also allowed to trade in the interbank forex market. During that time, the CBN pursued other special interventions of forex sales to Deposit Money Banks (DMBs) and direct sales to licensed Bureau de Change (BDCs). The CBN further mandated that DMBs increase Business Travel Allowance (BTA) and Personal Travel Allowance (PTA) from $2,500 and $2,000 to $5,000 and $4,000 per quarter, respectively. All these policies were sustained in positive directions as the naira continued to appreciate by 2.6%, 8.7% and 5.8% for 2006, 2007 and 2008, respectively.

However, at the beginning of 2009, there was an observed forex policy reversal and the reintroduction of RDAS to reduce capital outflows and depletion of foreign reserves. The interbank trading segment was suspended. This was followed by sales restriction of forex to oil companies and government agencies and sales of forex to BDCs. But towards the end of 2009, the CBN called for recapitalization of BDCs in what they call ‘Class A’, while those that did not recapitalize are called ‘Class B’ BDCs. Both ‘Class A’ and ‘Class B’ BDCs can bid a maximum of $1 million and $250,000 respectively.

Similarly, by 2016, Nigeria’s forex market was further liberalized. During the period, the average naira-dollar exchange rate was N197/$ at the interbank window, representing a depreciation of 18.7% (as the exchange rate was N160/$ before 2016). However, one worrying thing remains: the premium between the interbank and BDC sections was about 41.5%. After this, some other forex regimes were still embraced under the administration of President Buhari and Godwin Emefiele. For instance, forex primary dealers (FXPDS) and non-FXPDS were introduced into the forex market in 2017.

In addition, longer-term derivatives like forwards trading from 1 to 3 months tenor and up to 2 years were introduced. The exchange rate was relatively stabilized at averages of N231.76/$ and N351.82/$ at interbank and BDCs, respectively. This has created many arbitrage opportunities for those with access to the interbank rates to continue to worsen the forex market. Such a trend continued for 2020, 2021, 2022 and until 2023. For instance, as of March 2023, the official rate was N462/$, while in the black market, it was an average of N750/$. 

The sacking of Emefiele as the CBN Governor and the appointment of the acting CBN Governor, Mr Shunobi, in June 2023, where the latter tried to close the gap and arbitrage opportunities, moved the official rate from N474/$ to N664/$. With the appointment of substantive CBN Governor in September 2023, Mr Cardoso, the apex Bank, moved on with complete deregulation of the forex market, and this has led to incessant depreciation of the naira to a historic level of N1,300/$. However, it now appreciates an average rate of N1,000/$ and other rates depending on information and locations.

The next thing to talk about is the proposed solutions to the lingering naira-dollar crisis. However, it is important to note that the CBN’s recent and previous exchange rate policies are floating in nature or simply deregulating the forex market, and this is counterproductive as it has not provided the desired results, especially recently. This is because floating regimes are usually for export-dominant countries such as China, the United States, Japan, Germany, India, Russia and Saudi Arabia, among others, as argued by the Mundell-Fleming model. Nigeria is a predominantly import-dependent economy. As such, depreciations affect inflationary levels in the first round (exchange rate pass-through to inflation) and at the ‘second-round’, popularly known in the current literature as the ‘second-round effect’.

To end this submission, the CBN needs to do one or two things to exit from the naira-dollar crisis, and these include:

(1) Invite a small but huge ‘Conference of the Parties’ (COP) to deliberate and take appropriate decisions for implementation immediately;

(2) Under the COP, dollarization with its components; official dollarization, unofficial dollarization, partial dollarization, etc should be reviewed;

(3) Hard-peg exchange rate regime should be deliberated;

(4) Managed-floating regime should be discussed;   

(5) Most importantly, sources of the forex demand pressures must be exposed.

Baffa Kabiru Gwadabe wrote from Bayero University, Kano, via bkabirugwadabe@gmail.com.

By Prof. Abdalla Uba Adamu

Birnin Kudu. The 1960s. An incredibly wonderful town. Still a wonderful town! Even more, wonderful, friendly people. So far away from Kano that a whole limerick was composed to warn of its distance ‘Birnin Kudu da nisa take / ɗa ya ɓata bare jika /.

For me, the town evokes memories of wonderful summer months spent there in my auntie’s house in ‘Gangare’ quarters, literally, a sloppy part of the town located in a depression. Years later, they filled the depression on the main road, making it easier for motorists to travel through the town easily. The mountain range has a wonderful greenback during the rainy season. The range stretches as far as the eyes can see, providing a wonderful wallpaper for the students in the secondary school (BKSS) at the foot of the mountain.

Memories of her earthen water storage pot (randa) with jema-scented grass floating in to give the water a cool, pleasant scented taste. The mere presence of the jema grass also scented the room. Then there is the river, about two kilometres away from her house. More like a brook than a river, the clear water flowing over the underlying rock bed was a wonderful sight for a city boy. I used to spend hours just watching the water bubbling gently under the bridge towards an unknown destination and trying to read my African Film (Lance Spearman) pictorial novels

And the rocks that littered the town – dark, broody, holding centuries of secrets. Massive rocks – you can see them from the atrium of her house. It became a pleasure to sleep in the open atrium, the night sky framed with those slabs. The rock paintings enhanced the appeal of the town discovered a decade earlier, in the 1950s. Conferring on the town an ancient status – and they had evidence of a 2,000-year human artistic activity.

However, the best memory was the kindirmo (yoghourt) market, right by the roadside near the entrance to the market. Sold by the stereotypical Fulani milkmaids. Kindirmo is so thick that it breaks up like ice floes on a frozen river when you hit the skin film on top of the large calabash holding it. Kindirmo is so sweet that it harks back at an ancestral memory of existence. Pure. Natural.

My old aunt was an artist and adept at churning up the thick kindirmo with equally massive balls of fura. Using a ludayi (ladle) carved from a gourd plant, she was adept at blending the fura right into the kindirmo floes in a calabash. The end product was a supremely nourishing, rich, tasty meal of classic fura – containing all the ingredients needed to nourish the body. Absolutely no sugar is needed or even desired. As you slurp it, you are often lucky to come across an unblended fura – gaya. Taken in a calabash container with ludayi. The ecstasy can only be imagined.

Sold with the kindirmo was fresh butter. Aunt used to fry the butter into a ghee. Pour a spoonful into any meal – ecstasy reloaded! Evoked Hassan Wayam’s verse:

Ga fura ta mai nono /

Tuwo na mai nama /

Years passed by, and my childhood memories of Birnin Kudu were kept in storage in my mind. Whenever I passed by the town – my aunt had left the place in mid-1980s when her husband passed on – and crossed the bridge, the memories came flashing by. Of the only friend I made, a Yusha’u, whom I cannot trace.

The daily grind made it difficult to re-create the culinary pleasures of my aunt’s fura. Further, I was too occupied with other things. One day, the urge came back after my return from studies. The question was, where would one get a fura meal? I was told it has now become a franchised business, and right opposite the block of flats I was staying in, Zoo Road, was what I called ‘Fura Café’ run in a kiosk. I dashed up there for a treat.

I was shocked. First, the fura balls were tiny. Like a baby’s fist. And white – not enough millet, obviously. Then, horror of horrors, he dropped three of them into a BLENDER! Would you believe it? A BLENDER! That’s the machine I saw my wife using to grind those ingredients used in making a soup! The worst was yet to come.

Next, he poured WATER into the blender. I could not stand it any longer, and I stopped him, asking for the kindirmo. ‘That was it. I just poured it into the blender,’ he saucily replied. Nothing like kindirmo – more like ‘tsala’ – watered down milk. He pressed buttons. Everything churned and chugged in the blender cup. He stopped, removed the cup, and then poured the lot into a PLASTIC cup – more like moɗa! I was speechless throughout this charade. I decided to see it through.

I asked for the ludayi. He gave me a look that clearly indicated he had never heard the word and passed on a PLASTIC spoon – y’know, the kind that comes with a cheap rice takeaway. I paid, took the cup, and had a sip. It was horrible. Sour. No pleasant flavour (garɗi) of a true kindirmo. Seeing the expression on my face, he offered cubes of sugar. I passed. I handed the entire sludge to him and left. That was the end of my first attempt at rekindling a memory.

Years later, after a five-year absence from Kano, I came back to see modernised Fura Cafes all over – Habib, Yusrah and the new kid on the block – Rufaidah. I was told some, e.g., Habib, had been around for a long time. Knowing I might regret it, decided to relive Birnin Kudu again. So, I popped into Rufaidah for a treat. Better than the horrid kiosk I had been to before. I was attracted by the post-modernist décor. Like the airport in Dubai.

Ahaf! The same Furakenstein monster was there. A blender, watery milk, lots of sugar, tiny chunks of unblended greyish fura, and a ‘dambu’ – moistly powdered fura as a spare. All are neatly packaged in a pretty container. It’s not as bad as what I had before, but it’s still a Furakenstein monster. Seems the Rufaidah Fura Café is the ultimate in the fura business. I am happy for them and impressed by their franchise. But for old codgers like me, even at our Fresh Young Dattijo (FYD) phase? Thanks, but no thanks. I can’t stand the monster – Furakenstein – that is the modern blender-churned fura, no matter how ‘ultra-modern’ their café is. Young people who throng the place, happily taking selfies, have no idea what they have missed in the generational journey.

Fura, as a meal, should be churned in massive chunks of kindirmo floes, the likes of which I am pretty sure can only be found in Birnin Kudu, Bulkachuwa and Danbatta. With huge dark grey fura balls providing high millet content. Spicy fura. Thick floes of yoghurt. No sugar. Not because you are on a health kick, but because it is almost a sacrilege to put sugar in such yoghourt.

So, to celebrate this culinary purity, I am sharing the third painting in my office of classic Fura da Nono and fresh butter lost heritage scene painted on a medium canvas by the brilliant Bashir Abbas of Kano Polytechnic. It reminds me of the idyllic, peaceful and wonderful Birnin Kudu, with its rolling hills, tema grass (still available?), and the now drying river.

By Musa Kalim Gambo

To start with, it must be easily concluded that Usman Bugaje is an excellent speaker for any gathering that seeks to place Nigeria on a microscopic slide to analyse its minutest of details. Therefore, Gombe State University made the best choice when it invited Bugaje to serve as the keynote speaker for the 10^th,11^th, 12^th, and 13^th pre-convocation lectures of the university last week.

Given Bugaje’s multi-disciplinary background, there could have been no doubt about his competence to speak on the theme of the pre-convocation lecture “Education and Development: The Challenge of Content, Competence, and Character in Nigerian Universities”. While a topic of this nature may sound like a cliché-ic abstraction of the troubles in the Nigerian university system, Bugaje’s treatment and perspective of the topic are both fresh and passionate.

Bugaje was out on a journey to establish the nexus between education and development. With the oft-repeated argument that there can be no meaningful progress without education, it is clearly established that Africa has had a flourishing system of knowledge transmission until the coming of the colonials. When they came, they suffocated the existing system in favour of their own.

Among the gathering, mostly the graduating students who listened to Bugaje’s lecture, not many may be aware of Africa’s glorious past and pioneering role in the development of universities around the world. Indeed, not many may be aware that what the West regards as an Arab contribution to education is largely a veil over the combined Persian and African efforts. It is a clear attempt to obscure the true position of Africa as a pacesetter in the world of knowledge and the evolution of civilisation. As poignantly described in his citation, Usman Bugaje is a pan-Africanist. This simple description as a pan-Africanist will not allow him to deliver such an important lecture without exposing the true fallacies that represent Western intervention in African education.

In many respects, Bugaje’s generation of the past benefited from a functional, effective, and not defective education system. It was such a system that prepared them to be competent for a diverse set of roles within the country and around the world. As a matter of doubt, were they so well equipped or was it simply the scarcity of manpower at that time? I have listened to many elderly people, mostly those who studied in Nigerian universities in the ‘70s and ‘80s, who, in their critique of the education and governments of today, make mention of the number of jobs they had at their disposal when they graduated. What was the Nigerian population size at that time? What was the manpower needed? And what was the economic power of the country then? These are questions that must be answered before a comparison is made between the glorious past and the gloomy today of our nation.

With the bulk of information, and indeed knowledge at the disposal of the student today, competence should not be a problem. Unfortunately, it is in many areas of modern endeavour. Within the educational system, quality of content and competence of output are intertwined, like the Staff of Asklepios or the Caduceus Wand, a symbology of the healthcare background of Bugaje.

An educational system where teachers have problems of competence across all levels will definitely have to deal with the complex question of the quality of content imparted to the students. The issues at stake here are – the relevance of the content being taught and the capacity of the teacher to deliver.

A friend of mine from one of the first-generation universities in Nigeria narrated the difficulty of his lecturer. This lecturer has taught the same content in phytochemistry for almost twenty years. He was on the verge of becoming a professor in that field of chemistry. However, he has this handwritten note that has spanned his career in this field.

In spite of being an expert in this phytochemistry, any day his handwritten note was not with him, his class would not hold. There was a day my friend and his colleagues sat for a very tough test by this soon-to-be professor of phytochemistry. They were asked to draw the chemical structure of a certain phytochemical, which was passively mentioned as an example during one of their sessions. Most of the members of the class couldn’t get the correct structure. They, therefore, requested the lecturer to help answer the question. It was quite interesting that this soon-to-be professor of phytochemistry could not answer the same question he set for his students. This suggested that in spite of his years of experience teaching the course, he would have failed if he sat for the same test.

This interestingly sad anecdote paints the picture of the Nigerian university in response to the question of competence.

Kalim writes from Zaria via gmkalim@hotmail.com.

By Aisha Musa Auyo

As a wife, your confidence can wither away if you continue to live your life only through the eyes of what your husband thinks of you. Yes, you have read that correctly.

Naturally, you want his approval, attention, praise, and appreciation for all that you do. From taking care of the home front to always being on top of the kid’s school projects and progress to making delicious dishes, entertaining guests, and remembering the family schedule of events, the list is endless!

But he is another human being preoccupied with his thoughts, goals, and ideas and isn’t always tuned in to what you are doing.

While I believe it’s important for a husband and wife to consistently express their appreciation, love, or admiration for each other, the REALITY is that life happens. When it does, those things don’t always come as regularly as you would all like.

As much as it is natural for women to need and want genuine compliments that uplift and celebrate their unique qualities, men are naturally reserved when it comes to expressing their thoughts and feelings. So, please don’t hurt yourself waiting for his verbal validation.

Here are a few things you should do:

Surround yourself with purpose and meaning: When you surround yourself with purpose, you prioritise the things that truly matter to you. Filling your physical space with meaning can create a sense of harmony and inspire your daily interactions. Consider incorporating books, phrases, artwork, or websites that hold significance to you. They can serve as constant reminders of your values and goals, grounding you and igniting your passion to pursue a meaningful life.

Moreover, seeking activities and endeavours that resonate with your purpose can bring immense fulfilment. Whether it’s volunteering for a cause close to your heart, pursuing a career that aligns with your passions, or dedicating time to personal growth and self-reflection, these intentional choices infuse your life with purposeful actions and contribute to your overall sense of fulfilment.

Remember, surrounding yourself with purpose and meaning is not a one-time endeavour but an ongoing process of introspection, evaluation, and intentional decision-making. It entails regularly reviewing and adjusting your surroundings to ensure they continue to inspire and support your journey.

So, take the initiative to curate a life that reflects your values, passions, and aspirations. Embrace the power of purposeful surroundings, and let them guide you towards a more fulfilling and meaningful existence.

Spend time with people who understand you and are motivated by your ideas and vision, and vice versa. Make a conscious effort to be surrounded by people who inspire you, support your growth, and share your vision. These relationships become the foundation for collaboration, encouragement, and personal development.

Give in “whatever” capacity you can to your dreams and aspirations that go beyond the walls of your home. The capacity will vary from family stage (beginners with small kids to middle-aged families with grown kids) to family educational background, religion, and financial stability.

Fingers are not equal, so be true to your situation while still not compromising your dreams and aspirations.

Make du’a and speak to Allah often the ideas in your heart. Praying and talking to Allah regularly is very important for deep Spiritual Connection, which allows you to strengthen your faith and feel His presence in your life.

He will provide you with guidance, clarity, and wisdom when you’re faced with important decisions and or challenges.

When speaking to Allah, make it a point of expressing gratitude. Be grateful for His endless blessings, and seek forgiveness for your sins and mistakes.

Sharing your thoughts and feelings with Allah offers relief and support during difficult times. It encourages self-reflection and a sense of purpose in life.

Overall, praying and speaking to Allah helps you maintain a strong connection with your faith, find guidance, and nurture a sense of peace and well-being.

Develop a sense of contentment. Like anyone else, a wife should develop a sense of contentment as it promotes mental and emotional well-being. Contentment helps you find happiness and satisfaction, reduces stress and anxiety, and fosters a positive outlook.

It also leads to healthier relationships and a greater sense of fulfilment, allowing you to navigate life’s challenges with resilience and peace.

Dear wife, resist the idea that your husband “completes” you, and therefore, you are always in need of him completing you while you wait for him to take notice of the intricacies of your world.

You are whole.

Aisha Musa Auyo is a Doctorate researcher in Educational Psychology. A wife, a mother, a homemaker, caterer, parenting, and relationship coach. She can be reached via aishamuauyo@live.co.uk.

By Usama Abdullahi 

The Hisbah corps members have come under criticism for their recent activities, which include raiding or disrupting a hotel or social gatherings where immoral actions are being condoned. I’m surprised about its criticism. Just like any other institution or agency, Hisbah has its flaws. But to write it off merely because of what it’s doing lately isn’t morally right. 

I wanted to stay clear of this issue. Still, I felt the need to chip in after listening to a minute-long interview the Commander-General Kano Hisbah, Sheikh Aminu Daurawa, granted to BBC Hausa regarding the backlash that greets their actions. In that interview, the Sheikh logically stated why they raided such “illegal” gatherings. 

Through his revelations, I realised that they don’t just raid a hotel or any social gathering for their selfish concerns, but they first receive calls for an investigation. You see, Hisbah doesn’t carry out things as badly as some people would have us believe. They simply do the bidding of their people. The calls are often made by the people living near the places where such social vices occur. 

Once they suspect something unusual in the said places, they do not fail to raise the alarm by calling Hisbah to carry out some investigations. And when the Hisbah Corps arrive at the scene of the “crime”, they don’t harass the suspects. Nor do they raid the entire place as they so wish. However, they go straight to the hotelier or owner of the place and inform them of their plan.

When they have the offenders in their custody, they usually preach to them and caution them against the consequences of their actions. But if they encounter serial miscreants, they take them to the court of law. So, if I may ask, what’s wrong with that? This is right on all fronts- both religiously and morally because they mainly target brothels where sex trafficking takes place. 

Those arrested during their first raid were those from different states or countries. This tells you that the situation is far beyond what you hear. However, Hisbah, as a morality police, is doing what most security personnel fail to do. It’s simply doing the job of a police officer and that of parents.

Only when we look past our sentiments can we acknowledge the benefits of what Hisbah is bringing to society. No matter how you twist, you cannot deny that Hisbah has achieved what the police force hasn’t for years. If you argue that Hisbah is trampling on the rights of their victims, then I’ll put this question to you: how many rules have the so-called victims broken so far? I understand that two wrongs don’t make a right, but there’s no way a law can work without having the law-breakers face their full wrath. 

Usama Abdullahi Writes from Abuja and can be reached at usamagayyi@gmail.com.

By Sulaiman Maijama’a

Seeing some photographs yesterday that we took in 2019 when we were leaving Sa’adu Zungur Hall of the Bayero University, Kano, as we finished level 200, I remembered several events, particularly during my stay in the hostel. I was filled with mixed feelings of nostalgia, reminiscing about my BUK days, the good and bad experiences, and the culture shock I had to contend with as a fresh university student.

In 2018, when we secured admission, my friend Shamsuddeen insisted that we stay off campus. I did not like the idea, so I reported him to our teacher and mentor, Mallam Abdul Ahmad Burra, to be a judge, knowing that Mallam would be on my side. Mallam Abdul directed that we live in the hostel, saying, “The experience you have when you live in the hostel is another degree in itself. Never miss that.”

The experience began soon after we settled on the 18th of March, 2019, in our number D-56 room on the first floor of Sa’adu Zungur Hall. Six of us were the occupants. Kamal Abdulsalam, Shamsudden A Musa and I were in Mass Comm, Bashir Dalhat read Geography Education, Sirajo Basiru read Economics Education, and Abdul studied Political Science. All of us in the room were voracious readers, what people call “mayun Boko”.

Our room was almost always locked because we left for class or library day and night, and so, we were addressed and addressed each other as Prof. The trouble was, when someone said prof alone, we got confused as to whom he was referring to because we were all bearing the title. One day at the Vice Chancellor’s mosque, I loudly said “Prof. Kamal”, referring to my roommate Kamal Abdulsalam, when I caught the attention of Professor Aliyu Kamal of the English Department. To his surprise, he saw me approaching a student whom I  addressed as Prof.

Unlike other rooms, our bond had blossomed into becoming a family, sharing food and water and even requesting little money when needed. We soon realised that one of us was living a miserable life. In the morning, he would take Gari, water in the gallon, wear squeezed clothes and go to lectures. We all were concerned about his condition and began to talk about how we could help him. God had saved us when News later got to us that he was a millionaire in their village. We were all shocked and began to keep him under surveillance.

I once escorted him to the Eco Bank ATM to withdraw cash. He wanted  2k but mistakenly added a zero to the digits. When the ATM dispensed 20k, we looked each other in the eyes; I was surprised that he had such money in the account, and he was concerned that I saw his money. We had to enter the bank hall and redeposit the cash instantly, and he begged me not to tell anyone I saw that money.

We began to see real shege when we moved to our number D-40 room on the first floor of Idris Garba Hall on  20th January 2020. On the very first day, one of the room members said we were contributing money to buy padlocks, something that in our previous hostel, one of us would just buy and share the keys without asking a penny. D-room is usually allocated to 4 students, but each one could come with one squatter as is the tradition. In this instance, one person came with three settlers and himself (enough number to be allocated a complete room) and insisted they stay in the room. We called an urgent meeting in a small corner and chased away two.

There was one roommate who set an alarm ringing around 3:00 a.m. daily. The whole room would be disturbed and wake up, but the person who placed the alarm never woke up before 7 a.m. It was in level 300 when my young-looking face misled this person into thinking I was a small boy. In the morning, he would toss a Lipton at me and say, “Sulaiman, put tea for me”. He would ask, “Sulaiman, what is the time?, “Bring me sugar, “Bring me a mat, “Do this, do that”.

At the onset, I thought it was normal assistance between roommates, but later, when I realised that he had made me his Personal Assistant, I called it quits. This person would buy all the delicious things in this world; think about eggs, fish, meat, milk, etc., but would request the basic ones like sugar and Maggi from one of us.

In the same room, someone spent the whole night pressing his phone but would fall asleep just before dawn prayers, wake up around 10 a.m. and pray. He never attended 8 am lectures.  We also had two overnight debaters. These people returned to the room in the middle of the night and began to debate loudly until all the room members woke up. When they were scolded, they would humbly say they were sorry. We couldn’t fight further!

In our final session, when we stayed in number D-16 room on the ground floor of the same Idris Garba hall, beginning on November 1st, 2021, we were more mature and tolerant. But there was one character who would wake up in the middle of the night and turn on the light while everyone in the room was asleep. When we complained that he infringed on our rights, he said he turned on the light because he was pressing his phone and did not want the screen’s reflection, so turning on the light reduces the reflection. When he was out, we removed the bulb. Until we graduated, we did not have a bulb in our room.

Maijama’a wrote via sulaimanmaija@gmail.com.

By Mustapha Abdurra’uf Tukur

The recent outpour of responses by the court of public opinion about the recent raid orchestrated by the Hisbah police in Kano was predictable. We live in an era of opinions, many of which are built not on concrete evidence and thorough understanding but on political and religious sentiments.

I will start by commending the good work done by the Kano State government in reappointing Sheik Aminu Daurawa to spearhead the activities of the Hisbah board. Considering his antecedents in Kano that inspired the same in other northern states, Daurawa genuinely deserved it. The Hisbah under his watch has started again by organising the mass wedding, which fits the stick and carrot approach in problem-solving.

However, as we continue to press down on amoral and delinquent activities, care must be taken not to dent the image of Kano and further plunge its economic viability and business friendliness to a lower ebb. The recent land issues didn’t help the cause.

Standards abound that could be set and upheld within the confines of law and human rights, which, fortunately, Islam upholds in very high esteem. As a student of knowledge, one comes to understand the care Islam gives in protecting dignity and using ethical and deliberate means to entice those astray back to its fold.

The laws establishing Hisbah as a government agency should be revisited such that powers be vested in them to be included in the licensing of the hospitality sector to ensure compliance with the religion and tradition of Kano.

As we seek to redress the amoral activities in this generation, particularly youths and underaged kids, who are constantly being involved in delinquencies, the best ways to tackle such is to enhance the scope the power and refine the activities of moral institutions, particularly in a conservative state like Kano.

A comprehensive law that protects such rights will propel Kano towards its full potential, making it much more peaceful and beautiful. Fulfilling the quotable of our mentor, Prof. Uba Abdallah, who professed, “He who is tired of Kano is tired of life…”

Allah ya ƙarawa Kano albarka.

Mustapha Abdurra’uf Tukur wrote via musteetk@gmail.com

By Prof. Abdalla Uba Adamu

I was tagged in a Facebook thread lamenting the perceptions of Hausa popular culture studies by Muhsin Ibrahim on how such a course of action is looked down upon. Indeed, he related personal bad experiences on his encounter with what one might call ‘culture purists’ who do not see anything worthwhile studying about contemporary popular culture. I feel that my response should be enlarged beyond the one I gave in order to reach wider audiences and stimulate debate.

‘So, what exactly is ‘popular culture’? Without being bogged down by technicalities, it is simply what people like. Often referred to also ‘mass culture’. Which differentiates from the ‘elite culture’ preferences of the high order of the society. Elite culture is often favoured because it is seen as cultural representative due to its historical purity. For instance, Shata is an elite culture, while Rarara is a popular culture. Both are singers. But while Shata was a griot whose lyrics represent the historical antecedents of his society and culture, Rarara is a singer whose lyrics represent his pocket.

Thus, everything people do can come under the purview of popular culture – fashion, food, literature, cyberculture, sports, architecture, theatre, drama, films, music, art, you name it, it is popular culture. It is the dominant culture. Some of the universities that teach popular culture in the world include Harvard, Cambridge, MIT, and Stanford, to name some of the top ones, plus thousands of others.

So, why study popular culture? There are many reasons, but one of the most compelling is social awareness. Such a study makes us aware of important social issues. You may not follow Hausa TV show operas, but they illuminate critical tensions within communities, and some reflect the ideals of the political culture; Ado Ahmad Gidan Dabino’s “Kwana Casa’in” is a case in point. Mediated popular culture gives creators opportunities to be creative.

Thus, popular culture can raise awareness about important social issues. TV shows, films, and music often address topics like discrimination, environmental concerns and mental health, sparking discussions and encouraging positive change. For instance, in Kano in early 2023, AA Rufai Bullgates [sic], an individual with mental health issues, became a popular culture media celebrity due to his delusions of grandeur; at one stage, he bought Kano State for ‘gangaliyan’ naira – his coinage. It took social media to make people aware of the extent of his illness – and stop exploiting his guile.

The contempt with which we approach studies of Hausa popular culture – or, let me modify, modern/contemporary culture – allowed a big room for others to be experts on us. In this way, researchers such as Mathias Krings, Carmen McCain, Novian Whitsitt, Brian Larkin and Graham Furniss came to dominate the documentation of Hausa popular culture.

In 2007, I was a visitor to Graham Furniss’s house in London for lunch, and I was blown away by a bookshelf covering a whole wall devoted to his documentation of Hausa romantic (soyayya) fiction containing over one thousand volumes. In Kano, we refused even to acknowledge such novels existed, and at one conference, I heard a University librarian describing them as ‘trash’. Now, if you want to study the earlier novels in the genre, you can only find them in the Library of the School of Oriental and African Studies, courtesy of Graham Furniss – while they are not available at Bayero University, Kano.

Novian Whitsitt, an American, became an expert on the feminist ideologies of Bilkisu Salisu Ahmed Funtuwa and Balaraba Ramat Yakubu – two wonderful and brilliant female writers we ignored. He made a name out of researching their novels – and he had to learn the Hausa language first before he could even read the novels. In Kano, where we speak Hausa, we looked down on these writers. Now, if you want any reference to the works of these ladies, you have to go to Amazon for his books, for he is considered an expert on Hausa feminist writers.

Matthias Krings collected more Hausa cinema tapes than any European researcher and established a vibrant Hausa film reference library at Johannes Gutenberg University, Mainz, Germany, where he is based. In Kano, we refused even to acknowledge that Hausa film is worth studying – until we gave the study a shove and held an international conference on Hausa films in 2003 – the first of its kind in the whole of Africa in studying an indigenous African language film industry. Even the practitioners – filmmakers, producers, directors – don’t see the value in studying their works, believing that such is done to denigrate them rather than a critical analysis of their art. When I established Yahoo! Groups social network in 2001 – long before Facebook – those who entered the group were constantly fighting us for studying their art.

In any event, it was Brian Larkin from New York who even opened up the doors in 1997 with his brilliant paper, “Indian Films and Nigerian Lovers: Media and the Creation of Parallel Modernities.” Soon enough, he became the only reference point on the emergence of modern-mediated Hausa popular culture. I could go on, but you get the point.

As for music, no one cared – until the Talibanic censorship regime from 2007 to 2013 in Kano favourably enabled the separation of Nanaye soundtrack music from Hausa films, creating an independent Hausa Afropop music genre. It also led to the emergence of Rap music among young Hausa lyricists in 2013 – the year of creative freedom for Hausa popular culture. Billy-O produced the biggest hit Hausa Afropop hit of the year with ‘Rainy Season’, producing a brilliant Engausa song accompanied by Maryam Fantimoti.

No attempt was made to internationalise the study of the emergent music genres by anyone. They were all obsessed with studies of the songs of griot acoustic musicians, believing that the Afropop genre was a passing fad. Seeing a room for documentation, I entered into the field. In any event, I was considered a loose cannon in the whole Hausa ‘adabi’ canon. Luckily for me, my foray into Hausa popular culture, or ’Adabin Hausa’ as they often call it (while I prefer ‘Nishaɗin Hululu as the Hausa term for popular culture), was from the prisms of Stuart Hall (Birmingham School) and Frankfurt School critical theory perspectives.

Most importantly, I was analysing popular culture as a mass-mediated communication, rooting myself firmly in communication theories. I was not interested in etymology, morphology, syntax, grammar, pragmatics, stylistics or other branches of the study of literature in my analysis (I profess ignorance of these branches). My focus was that something was happening; it was providing a stethoscope on the social awareness pulse. We need to document it. It was no longer acceptable to let others become experts on us.

Thus, studying or even debating mediated popular culture was definitely frowned upon in northern Nigeria. I believe I am one of the few flying the flag of the discipline – such that it has now crept its way into a university curriculum. Next semester (December 2022/23), I will be teaching M.Sc. Popular Culture in the Department of Mass Communication – one of the very few Departments in the country courageous and bold enough to do so. It’d be a fully interactive class, touching all aspects of what gives us social awareness through mediated popular culture.

Now, to the question of Murja Ibrahim Kunya, a TikTok influencer who speaks at more than 100 km per second. She is important enough to have a Wikipedia page. Dr. Muazu Hassan Muazu was one of the lecturers teaching the EEP 4201 – Venture Creation and Growth course in the School of General and Entrepreneurship Studies (SGES), Bayero University Kano. We once taught the course together. In the first semester (2022/2023) examination, question #5 went like this: “Murja Kunya and Me Wushirya are bloggers who trend by causing scandalous contents on their social media handles, for that reason, they are given advertisement jobs. If they do that, they become – (a) influencer marketers, (b) brand ambassadors, (c) trading agents, (d) marketing managers.” Students are to choose one which they believe was the correct answer.

What drew attention was the focus on the activities of TikTokers – activities not taken seriously, especially those of Murja Kunya, who elicited different reactions from different people. One posting on Facebook even labelled her a mental health patient. And yet, here, a university is asking academic questions about their activities. The entire 70-item question paper included references to various brands – KEDCO, Rufaidah, Salima Cake, A.A. Rano, L&Z Yoghourt, Sahad Stores, MTN, Chicken Republic, and so on. All these are marketing HUBS. Why not TikTokers?

Marketers are looking for audiences – notice how those silly and irritating videos pop up on news sites on your device to attract your attention. Dr. Mu’azu’s inclusion of cyber popular culture in his course – and Chicken Republic, dealing with food, IS part of popular culture – to me, is a brilliant acknowledgement of popular culture and its social relevance. Crazy, drugged, attention-seeker or not, people follow Murja Kunya. That means audiences, that means market – making her a perfect vehicle to advertise products. So, what’s wrong with that? If a woman frying ƙosai by the roadside has the same level of audience attraction, we should also acknowledge her as a marketing potential. That does not mean we endorse what they do – it means we are interested in reaching out to their audiences to buy our products.

Without pop culture, we wouldn’t be able to understand generations, so knowing gives us all a better understanding. Overall, a critical analysis of pop culture and media can help to shed light on the ways in which media interacts with society and can help to promote a more informed and nuanced understanding of media’s role in shaping our world.

Now, print Ale Rufa’is Bullgates gangaliyan note and purchase your village.

By Mukhtar Garba Kobi

The barbaric act of abducting people by some bad elements in the Northern part of Nigeria is one of the major threats to the endearing peace and economic growth; bandits operate on roads, communities and recently in institutions of higher learning. News of an unspecified number of farmers in Borno and students of Federal University Dutsen-Ma has gone viral lately; bereaved families of the victims are still in shock while many resolved to withdraw their wards from schools; this is bad looking at the importance of education to mankind and development of all. People in those areas are doubting the promises made by leaders on protecting lives and properties.

Nobody on this mother earth is above the law. In some developed countries, even incumbent leaders are forced to face the jury and account for their mischievous deeds in office. Still, unfortunately, in Africa, the existence of immunity attached to leaders gives them the audacity to do as they wish.

One of the bandits’ kingpins in the Northern part of Nigeria, Dogo Gide, released an audio message which a well-known media man, Bello Mu’azu, shared. Still, the message contained has added fuel to the blazing fire of insecurity. The dreaded Dogo Gide stated that he preferred to die as a bandit and had no interest in reconciling with the government, no matter the money given to him.

Since most of the bandits’ hideouts are known by our gallant security forces, they (bandits) could be cleared in a few days, but such only end in discussions. Public figures have made excellent attempts to mediate between bandits and governments. Unfortunately, their efforts were fruitless due to the negligence of the government. There is no way fire could be put out with the same fire, but combining the two (attacks and dialogue) would greatly help. Moreover, engaging in dialogue would pave the way for peace in most kidnapping-ravaged States. Culturing crops and businesses would regain their lost glories while students would learn without fear.

Furthermore, research conducted by SBM, which is an investigative firm, revealed that between June of 2022 and July of 2023, three thousand six hundred and twenty (3,620) people were taken hostage in five hundred and eighty-two (582) kidnap-related incidents in Nigeria. It was further uncovered that “North-West and North-Central regions exhibit higher in-kind ransom demands. This aligns with Nigeria’s poverty and its correlation with areas where food is commonly demanded. Additionally, these regions have seen a surge in motorcycle demands due to economic opportunities and possibly because of their potential use in terror activities”.

Some of the factors that fuel kidnappings include high levels of poverty and hunger; waking up empty-pocketed and nothing for family members to consume have forced many into the act, especially unemployed Fulani herders. The second factor is greed and uncontrolled love to be rich, which also persuaded many into kidnappings; shallow-minded persons often view abduction as the easiest way to get enough money to meet their daily needs. Kidnappers play vital roles in influencing their friends; they give uninterested friends convincing points while those low faculty of thinking accept the offer without a second thought on the implications of such ventures. 

The mass abduction of people can be stopped if the following measures are adopted: schemes for employing youths or training them on skills have left behind several villagers, and most of the arrested kidnappers were dwellers; there is a need for the villagers to be included in whatever government came-up with. Since kidnappers have leaders, there is a need to have a virtual or physical meeting with them to know why they are kidnapping. Governments should ensure that their demands are met. Granting amnesty to repentant kidnappers would be a welcome idea, but they should not be reintegrated back into societies. They should be taken to rehabilitation homes and trained on different skills to be useful community members. 

Mukhtar writes from Bauchi and can be reached via garbakobim@gmail.com.