Opinion

By Ibrahim Sambo

On Tuesday, President Muhammadu Buhari commissioned the drilling of two oil wells on Kolmani OPL 809 & 810 at the Kolmani field sites in the northeastern states of Bauchi and Gombe. The two sites have about 1 billion barrels of crude oil reserves based on initial figures by the NNPC, with the potential to produce N32 trillion over 10years (at crude price of $73 per barrel).

From many angles in the North, this sparked a euphoric roar. This euphoria is quite understandable. Who would not want to have, at their disposal, tremendous quantities of the most traded commodity in the world, the mighty magical black liquid?

And even with all the green-economy and climate-smart drive by the West, the exit of the fossil fuel era is some distant away. Some months ago, the most foremost and practical evangelist of renewable energy, Elon Musk, stated in a conference in Norway that “civilization will crumble” if the world stops the use of oil and natural gas and called for continued drilling and exploration of fossil fuel sources.

Further, the concerns that the two sites where the reserves are located (Gombe and Bauchi states) are far from port terminals (at-least 700km away), hence a potential difficulty in exporting the crude oil has been laid to rest by the NNPC as they announced the plan to refine the crude oil around the oil fields by building a 120,000 barrels per day refinery. This is in addition to gas processing facilities and a power plant that could generate at least 150 megawatts (MW) of electricity.

But even with all these, there is still a great deal of pessimism as to whether we can derive the juices from the oil revenues, or we will be struck with what economists called the “resource curse”, a situation where a region has valuable natural resources but are still steeped in poverty.

A question that will linger on the mind of every discerning and concerning northerner would be, what future does this hold for the states involved, or the region, or even the country in terms of economic prosperity. A superficial answer would be that the oil and its byproducts will drive more revenue to the government for social and infrastructural development, provide employments for the youths and improve standard of living. While this is true on paper, it would not necessarily be so in practice.

For one, the resource-curse phenomenon is real. When the first oil wells in Nigeria were discovered in Oloibiri in 1958, jubilations filled the air, and it was assumed that within few years, this precious commodity will pick Nigeria up from the gutters of poverty and put her on the elitist list of wealthy nations. But 65 years down the line, Nigeria is still stuck deep in that stinking gutter. Similar thing is happening with oil-rich countries like Columbia and Venezuela for instance where they produce humongous volumes of oil but are still poor.

The second frightening thing is environmental concerns. Uncontrolled oil spill is a major threat in oil-producing areas, and a perfect example of these devastating effects we have seen in Ogoniland, where some 2.1 million barrels of oil was spilled into the land, adversely affecting their water, farming and fishing activities. Here too, this environmental fear was allayed—at-least verbally—by Gombe state governor, when he remarked during the flag-off ceremony that the region “will avoid mistake of the Niger Delta.” “With regard to the issue of the environment,” the Governor remarked, “our ministry of environment is working hand in hand with the Federal Ministry of Environment and the Nigerian National Petroleum Corporation Limited (NNPCL) so that we will avoid all the mistakes and pitfalls that have been the big challenge of oil exploration and implementation in the southern part of the country.”

But as oil has been a curse to some, so has it been a blessing to others. Petrodollars has created immense wealth in the middle-eastern Gulf countries such as never seen in history. There is nothing that can stop northern Nigeria from doing exactly so. Oil can turn the North, and indeed Nigeria into an incredibly virile economic powerhouse.

The two northeastern states of Bauchi and Gombe will now, potentially, have a share of the 13% oil derivation fund pie. And this fund is quite huge. For starters, in just 11years, the 8 oil producing states pocketed a whopping N6trn from this fund. This share of the 13% oil derivation fund, a petroleum refinery and a gas plant, a powerplant, a fertilizer plant, all exude odor of economic merriment.

The question now is how do we make these seemingly tremendous economic potential translate into real time prosperity. The answer lies in adopting the classic model that has worked for the middle eastern countries which is great, visionary leadership.

Leadership—and not an abundance of resources, is the foundation upon which prosperity lies upon, as we have seen time and again. It is that simple. Without good leadership, a society has zero chance of prosperity even if bars of gold gushes down the gutters of its towns and cities.

When Sheikh Muhammed Al-Makhtoum put a tiny desert nation, the UAE, on to the world map, it was through sheer vision and strategic implementation. The North needs to have Al-Makhtoums who would properly manage the money gotten from this venture and channel into well-crafted visions of development; of erecting technology infrastructures for a digital economy, of building mega industries that provide jobs, of constructing roads and state-of-the-art health facilities, of building modern schools and laboratories, of building structures for hospitality and tourism, and all the things that make for a modern economy. The money will be there and in abundance.

As the first oil drill takes place in the Northern region, can we get into power the leaders who would properly use the money from this venture into longterm projects that will finally liberate the North from extreme poverty that has so much traumatize us, and turn it to a modern economy, full of wealth and possibilities and opportunities, or are we leaving the money to go down the wire, into the pocket of the privileged few elites, just like our southern brothers, and just be bragging that we are now oil producing entities, with nothing to show? It is now left to us. In the words of the Hausa man, dabara ya rage wa mai shiga rijiya.

Ibrahim Sambo writes from Lagos. He can be reached at ibrahymsambo4@gmail.com

By Engr. Mustapha Habu Ringim

Despite all his official commitments, Prof. Isa Ali Ibrahim Pantami’s internationally recognised contributions to the field of both Digital Economy and Islamic knowledge are unprecedentedly breaking colossal barriers to socioeconomic development in Nigeria and Africa at large. We are grateful to The Almighty Allah, Who has bestowed our society with such a rear gem.

The Islamic scholar and professor of cyber security, Sheik Pantami, is leaving, to some extent, a tripartite legacy for our future leaders to emulate. He is equally fostering a paradigm shift in his professional career and public office as a Minister of Communications and Digital Economy. He is an epitome of a role model, a philosopher with a positive legacy which will serve as a footprint or a sailable path for all potential leaders, academics and religious scholars to tread on.

However, Malam Pantami is building this astounding path against all criticisms from some of his academic colleagues and Islamic and Christian scholars. He patiently stands tall on his two feet. He forges ahead against all social media hypes, just like the flow of rivers, as “rivers never go reverse” – they gradually clear their paths to their destinations, entrenching a memorable route for explorers and navigators to follow passively.

Long before writing his essential book Skills Rather than just Degrees, his advocacy out of which the book was written, has already transformed so many lives, including myself and thousands of graduates of our innovation hub, through the effective programs and seminars conducted by the National Information Technology Development Agency (NITDA) under the excellent leadership of its Director General, a “Digital Transformer”, Kashifu Inuwa CCIE.

Prof. Muhammad Bugaje, the current Executive Secretary of the National Board for Technical Education (NBTE), is another advocate of the same subject. However, his slogan, “Skills but not Degrees”, is a bit tougher. Therefore, I sincerely urge these two erudite professors to actualise an inter-ministerial or agency collaboration between NITDA and NBTE to develop a realistic action plan and strategic roadmap for entrenching ubiquitous skill capital development in our society. 

The National Board for Technology Incubation (NBTI), Industrial Training Fund (ITF) and National Directorate of Employment (NDE) would equally play an essential role in the proposed collaboration. Such agencies are supposed to be under the same umbrella, the way it is done in Morocco, which as a result of their effective work-based learning, has achieved one of the highest economic growth among African countries, as pronounced by the European Training Foundation.

ENGAUSA GLOBAL TECH HUB, publicly recognised as “technical skills enthusiasts”, will formally seek permission from His Excellency Prof. Isa Ali Ibrahim Pantami to translate the book into the Hausa language. The translation will help fit it into the bilingual-based curriculum of ENGAUSA APPRENTICESHIP PROGRAMS. That opportunity would also pave the way for using the translated version in our public awareness programs on Radio, TV and social media. This book succinctly corroborates the mission and objectives of ENGAUSA HUB, as it goes with our motto, “Breaking Barriers and Bridging Gaps”.

Engr. Mustapha Habu Ringim is the founder/CEO of EngausaHub.com.

By Samson Kefas Galadima 

Everyone can claim to be a leader, but not everyone is an effective leader. Therefore, it is time to separate the wheat from the chaff. 

People who know me very well can attest that I rarely write for politicians or people who hold public office. This is because of the preconceived notions I have about Nigerian politicians. Before now, I believed Nigerian politicians were corrupt people who share the national cake at the centre and corner while they desert their constituents. My perception has been that way right from my childhood. The reason for that cannot be far-fetched from what I see every dawn of a new day where politicians make empty promises and never keep them. Instead, they fly to Dubai or the UK for recess while the people they govern face social unrest, poverty, and even religious divisions when the nation is facing problems of national concern.

However, in the last five weeks, my generalization about some of the Nigerian politicians began to take a radical paradigm shift when I got selected to participate in the Legislative Mentorship Initiative (LMI), the brainchild of the Speaker of the 9th House of Representatives Rt. Hon. Femi Gbajabiamila. The Legislative Mentorship initiative is a special program that seeks to identify, train, and equip a younger generation of ethical public sector leaders. In addition, the program seeks to deliberately, intentionally, and consistently groom the successor generation of public sector leaders, especially legislators, to possess and demonstrate deep values of character, competence, and capacity, which would later or sooner improve governance efficiency in our country.

During the last five weeks, other 73 fellows from across the 36 States of the federation and the FCT and I had engaging moments with Mr Speaker during what we tagged as “The Mentor-Exchange (MentX)”, where the Speaker shared with us his 20 years of wealth of experience working as a Legislator, the story of his humble beginning, the challenges and how he was elected as the Speaker of the 9th House of Representatives, Federal Republic of Nigeria. It was indeed such a revealing and inspiring moment.

In addition to the awe-inspiring delivery of his speech which was graced with ease, his humility captured my heart, leaving me begging for more of his presence. When asked about effective leadership, he said, “Leadership is about sacrifice and sometimes the kind of sacrifice you would not imagine that you would want to make; it is the kind of sacrifice that hits you to the marrow.’’ Sometimes you would have to bury your interest to consider others, but above all, national interest should be what drives you at the end of the day, he added.

When speaking of humility, Rt. Hon. Femi said, “Being the Speaker of the 9th House of Representatives, I don’t see the 359 Honourable Members as subordinates. Instead, I see them as colleagues and myself as the first among equals. 

Gbajabiamila is a visionary leader who sees beyond his nose. I can attest to this through the aides he is working with and the investments he is making in the lives of young people in his constituency. This is also true for Nigeria, by extension. For instance, the Legislative Mentorship Initiative (LMI), which he founded and I am proud and privileged to be part of the inaugural cohort, is doing a fantastic job of sharpening the minds and visions of young people. He believes nation-building is a joint task that cannot be completed without the youth, and so is the task of building tomorrow’s leaders. No wonder the LMI’s motto is ‘…building the next generation of Nigeria’s public sector leaders.’ 

Another quality I admire in Gbajabiamila’s life is his vulnerability as a leader. For instance, recall sometime in July this year, the Speaker on his verified Twitter page posted pictures of himself in a classroom at Harvard School of Government in the US at a time public universities in Nigeria had been shut down for about six months at that time, Mr Speaker after widespread backlash on social media apologized to Nigerians for the insensitive post.

In his words, he wrote, “Yesterday, I posted a picture of myself at the @Harvard@Kennedy_School undergoing a course. That post was not sensitive to the present feelings of fellow citizens, especially parents and students who are presently bearing the brunt of the ongoing closure of public universities owing to the unresolved issues between the Academic Staff Union of Universities and the Federal Government of Nigeria. I apologize for the post at this time, and I hope you will understand that it was not my intention to cause disaffection.’’ Mr Speaker’s ability to accept that he was wrong when being criticized made him an exceptional leader. Unfortunately, this quality is lacking in many of Nigeria’s politicians and public servants. A significant number of them see vulnerability as a sign of weakness and not strength. 

With the contributions of Mr Speaker and other well-meaning Nigerians, a new Nigeria is possible. As I draw closer to a conclusion, I want to thank you, Mr Speaker, for never saying no to your responsibilities. In this way, Mr Speaker, you have won over another ardent supporter of accountability who will appreciate you where you deserve to be appreciated. I will provide constructive criticism and positive feedback where necessary as I share your core values of accountability, inclusivity, and effective governance. Thank you, Mr Speaker, for being an exemplary leader that makes a difference.

Samson Kefas Galadima is a writer from Gombe State and a Fellow of the Legislative Mentorship Initiative (LMI). He can be reached at kefsammy@gmail.com.

By Safiyanu Ladan

Nigerian government suspended the Kaduna- Abuja train service operation following an attack by the dreaded Boko Haram Terrorists on 28 March 2022.

The attack in which 12 people were killed and 63 others abducted generated widespread outrage from Nigerians across the country. It also created a sense of fear in the mind of teeming travellers plying the ever-busy road every day that links the section of the northern part of the country with the nation’s seat of power (Abuja).

Some days after the unfortunate incident, the marauding and bloodthirsty terrorists released the Acting Managing Director and Chief Executive Officer of the Bank of Agriculture, Alwan Hassan, on health grounds and after ransom was allegedly paid to the terrorists by his family.

In disturbing videos released by the terrorists, they have threatened to kill and sell the remaining captives if the government fails to meet their demands.

The intervention of Malam Tukur Mamu, a Kaduna-based publisher and chief of staff to renowned Islamic scholar Sheikh Dr Ahmad Gumi, saw the release of some of the victims after billions of naira were allegedly paid as ransom to the terrorists.

A heavy price follows the involvement of Mr Mamu as he’s currently languishing in the DSS custody awaiting trial.

In a statement, the Department of State Security said he was deported back to Nigeria from Egypt, where he was arrested and detained for 24 hours, to answer critical questions on ongoing investigations relating to some security matters in parts of the country.

The abrupt cessation of the train service due to the attack has cost Nigeria greatly, as billions of naira were lost. As of August 2022, the federal government has lost over 3 billion naira in revenue since it suspended the train services.

The release of the 23 remaining victims in October this year, facilitated and executed by the military, renewed Nigerians’ hopes for the resumption of the train service. 

Through the minister of transportation, Mu’azu Sambo, the Federal government has since announced that the train service will resume this month. Even though he did not reveal the specific date of the resumptions, Nigerians are anxiously waiting for the day.

Given the foregoing, the terrorists’ attack on the Kaduna-Abuja bound train has crippled many business activities and has triggered devastated socioeconomic conditions to many Nigerians whose means of livelihood solely depend on the service of the train.

We await the resumption of the train service before the end of this month. It’s our collective hope and prayer that the federal government is now equipped with adequate measures that will forestall the future occurrence of the sad and avoidable incident.

Safiyanu Ladan writes from Zaria.

By Prof. Abdalla Uba Adamu

Hausa Intangible Heritage Revival – Overture to the Symphony

When Gillian Belben, the British Council’s new Director in 2004, wanted to introduce a truly unique project in enhancing the cultural relations between Britain and Nigeria, a series of initiatives were proposed. One of them was Connecting Futures – a project that linked youth in Britain and Nigeria through music, films, debates, social advocacy and the arts.

I was involved in the film and music projects. In the music domain, we wanted to create a music ensemble that would revolutionize traditional Hausa music – an endangered performing art. The reason for its endangerment was its griot-based nature. Traditional Hausa musicians were seen basically as praise singers – singing the praises of rich, famous, infamous patrons who pay them a lot of money. The changing Hausa society in the 21st century saw the disappearance of such griot musicians – as no one had the money (or the gullibility) to pay to hear their praises, except politicians – thus making such performances short-lived and, fundamentally, non-artistic. I was the Chairman of the defunct Center for Hausa Cultural Studies, based in Kano. The Center and the British Council liaised to develop a project to create a sustainable focus for Hausa traditional performing arts, at least for as long as the Connecting Futures project lasted. There was no government input in this – we did not seek any, nor do we expect any, despite the existence of the History and Culture Bureau (HCB) in Kano.

Gillian and I were interested in contemporary European music of multiple-instrument ensembles and decided to recreate an ensemble of Hausa musicians playing different instruments. This was unheard of in Hausa ethnomusicology since, traditionally, Hausa griot musicians tended to stick to only one instrument (stringed or percussion). However, with the advent of ‘modernity’ in traditional performing arts, some Hausa club musicians started combining string instruments (kukuma mainly) with percussion – drums and calabashes. Examples include Garba Supa and Hassan Wayam. For more on this, see Jacqueline Cogdell DjeDje’s brilliant Fiddling in West Africa.

We were not interested in modern synthesizer music with its sampled sequencers of sounds that modern Hausa ‘nanaye’ singers arrange to form melodies and then transposed lyrics over the beat, often with female autotuned voices – all mimicking Indian film soundtrack singers. This production mode earned their genre the name of ‘nanaye’ – girlish (not female, incidentally!) music.

In our project, we envisaged four different instruments working in harmony to produce at least an acceptable ‘post-modernist’ Hausa traditional griot music – without the praise singing. We sent out notices requesting expressions of interest from interested musicians, mainly griot. Many ‘nanaye’ singers came, and we turned them away – we wanted musicians, not singers –none of the nanaye singers could play any traditional instrument. Auditions were held with those who can play a specific traditional instrument, and we first chose three: sarewa (flute), kukuma (fiddle), and kalangu (drums). Because there were many varieties of drums, we added duman girke ‘conga’ drums. All were to be played by males, as was traditional in Hausa traditional performing arts. That was when Gillian decided to up the ante by insisting on a female musician join the four young men.

This was a tall order for many reasons. Hausa women are not accustomed to playing musical instruments, especially in public. There were, of course, exceptions. The late Hajiya Sa’adatu Barmani Choge and Hajiya Uwaliya Mai Amada both had ‘calabash orchestras’ and performed in public. You can find further readings on her life and performance at the end of this. Currently, in 2022, Choge’s children and former bandmates have continued the tradition of performing in public – mainly at weddings and naming ceremonies. They used to perform during political campaigns, but the bad publicity and accusations of improper behaviours put paid to that.

Both Uwaliya and Barmani were in advanced age and could get away with pretty much everything. Getting a young Muslim Hausa woman to join young males and perform in public was genuinely challenging. However, Gillian was determined to do it, so we focused on the instrument the female band member could play. The only viable one was shantu – an aerophone. This was a female musical instrument, which, together with the bambaro (mouth harp), has all but disappeared.

Eventually, we found Fati Ladan, a lady living in Kano but originally from Niger State, who was one of the ƙoroso dancers attached to the History and Culture Bureau (HCB), Kano. The HCB already have a shantu ensemble, made up of much older women who perform during opening ceremonies at government events – adding a bit of classic flavour to the settings before the long speeches start.

Fati could not play the shantu herself but was willing to learn, especially from the existing shantu ensemble at the HCB. She eventually became adept at it. In the next stage of our project, we added her to the earlier group of four male musicians and called the group Arewa. But since the fronts man of the band was Nasiru Garba Supa, the son of the legendary kukuma player, Alhaji Garba Supa, we later referred to the band as Nasiru Garba Supa and Arewa. You can watch Fati’s solo performance, which I recorded and edited in 2014 in Kano, at https://bit.ly/3DF1Hfk.

The shantu, a percussion tube used by Hausa women, found its way to North Africa due to the trade in enslaved women (for more, see Ames and King, Mercedes). The Kanuri ganga (double-headed cylindrical drum) and the Hausa and Songhai instruments of the same name are North African borrowings from West Africa. An extremely large variant of the shantu, called languru (sharing a name with a language learning and dictionary app) and also referred to as shantu, is played by male Fulɓe.

Interestingly, the languru is similar to the alphorn, a wind instrument that is a national symbol of Switzerland. It has been used by Alpine farmers for hundreds of years as a form of communication in mountainous regions, although now it is simply a musical instrument. During the 18th centuries it was regarded as a beggar’s horn, since it was most often played by impoverished shepherds in the cities, obviously using smaller versions. The Fulɓe languru is also a wind instrument and played during festivities in gatherings of the Fulbe in the evenings after the cattle has been squared away either in corrals or designated areas. The smaller shantu used by women is a tubular shell of a long, narrow gourd, open at both ends; often decorated with patterns burned on, or cut into, the outside shell. It is held in the right hand and beaten in a variety of ways by the seated player, including the following:

• Stamped with its lower end against the inside of the right thigh, or against the calf of the right leg.
• Stamped with its upper end against the open palm of the left hand
• Tapped with its outer shell against the shin bone of the right leg
• Tapped with the lip of its lower end against the ground
• Tapped on its outer shell with rings on the fingers of the right or left hand
• Used singly or with one or more other shantuna in the statement of zambo (innuendo), as in waƙar kishiya (song of co-wife), karin magana (proverbial sayings), etc., through the imitation of speech tone and quantity; used solo or with one or more other shantuna in the accompaniment of song
• Used by women for social comment (e.g., by a co-wife in criticism of her partners) or for informal music-making.

Nasiru Garba Supa’s Arewa and Fati performed many concerts for the British Council over a period of two years, generating a lot of interest and accolades due to Fati’s often solo slot given during any performance. Since the concerts were family affairs – involving the whole family to attend – many young people were fascinated by Fati’s shantu playing.

Gender Rebellion and Shantu music – The QAC Troupe in Historical Perspective

Generally restricted mainly to elderly women playing it to amuse themselves, the shantu was made a choice of musical performance in all-female secondary schools in northern Nigeria in the 1970s. For the most part, they performed during school activities – graduation, cultural days, national events, etc. Once the students graduate from the secondary schools, they simply retire the shantu to what would pass for attic. However, perhaps remembered by people in their sixties, the prominence of shantu as an instrument in public performance was catapulted into legitimate public entertainment in the early 1980s by students of Queen Amina College (QAC), located in Kakuri, Kaduna, northern Nigeria, especially the 1984 graduating class. They were encouraged to use it as part of the then cultural revival in secondary schools. The main reason for their popularity was rehearsed perfection. Perhaps not surprisingly, they were more frequently featured on NTA Kaduna cultural variety shows.

However, soon enough they started drawing criticisms due to their increasingly bold, and what was seen as anti-cultural, performances. Perhaps carried away by their popularity, they became more experimental in their choreography. One of the performances on their setlist was Gantsare Gaye. Accompanied by the deep bass-like hollow sound of about 10 shantus, the dancers energetically move their derrières in an obscene movement of sexualized dance routine (mainly referred to as ‘gwatso’/thrust). Although the 1980s was a liberal decade (and almost twenty years before Sharia was launched in Islamicate northern Nigeria), the sight of teen girls performing such obscene dance routines on public Television drew critical reaction and condemnation in newspapers and from Muslim clerics in Kaduna and Kano. The QAC girls were undaunted, however, knowing fully well that they had the full protection of their powerful parents, the girls themselves eventually marrying into equally powerful influential homes, with quite a few of them becoming powerful themselves. QAC was an elitist school and thus created a cultural disjuncture in the performance of the girls. Interestingly, it evolved from a Catholic missionary educational tradition – thus giving multiple readings to the girls’ performances. The college was established as the Queen of Apostles College Kaduna by Catholic Missionaries in 1940, becoming Queen Amina College when it was taken over by the Kaduna State government in 1970s following government takeover of missionary schools.

Their defining creative moment was at the International Market for Film and Television Programmes, organized by the Nigerian Television Authority, held at Durbar Hotel, Kaduna, from 27th to 31st March 1983 (NTA IMPT ’83). Part of the festival included performances by various artists – and the QAC girls were requested to perform on stage for 15 minutes. Their troupe consisted of 22 performers – 12 call-and-response vocalists and dancers, and 10 shantu players who also called the chorus. There were no percussion instruments, with the bass sound of the shantu being sufficient enough.

Through trawling various Facebook postings, I have been able to identify some of the performers – now all grandmothers and in their mid-50s! They included Fatima Umar Wali, Halima Waziri Digma, Maryam Tinau, Maryam Adamu, Hauwa Suleiman, Aishatu B Musa, Rabi Tinau, Binta Tukur, Binta I Kaita, Fatima Musa, Fatima Usman, Mairo Mu’azu, Amina Musa, Zuwaira Abubakar, and of course, others, actually mentioned in some of the verses.

Their setlist for that festival was made up of five songs, plus intro and outro skits. The main songs were Karyamaye, QAC, Alhaji Lawal Kalabayye, Ko da Rabo, Gantsare Gaye. The song structure of their performance did not fall into the classic intro, verse, pre-chorus, chorus and bridge, associated with modern, basically English songs. They adopted the framework of chorus, verse, chorus – in a call-and-response pattern, typical of traditional songs in northern Nigeria. The chorus was also the song’s hook. Only one song had an opening doxology of one line (Karyamaye). Sleuthing on Facebook comments about the uploaded videos of the performances reveal that Alhaji Lawal Kalabayye was named after their food contractor! He apparently did a good job to warrant having a whole song devoted to him!

The opening song of the performance, after a few seconds of the intro skit, was their masterpiece: Karyamaye (a made-up word to provide vocal harmony). This was an invective song targeted at their public culture critics. The first (and actually, the main) verse is transcribed below:

To bismillah, jama’are, Arrahmani/People, we start in the name of Allah

Mu ƴan Hausa, da mu ƴan Shantu/We, the Hausa and Shantu club

Da ba ruwan mu da kowa/ Those who are not bothered

Ba ruwan mu da kowa/We are not bothered

Sai dai a gan mu a bar mu/See us, and leave us alone

Sai ko hararar  nesa/Your dirty looks only at distance

A cikin duniyar nan, Wallahi/ In this world, by Allah

Muna da masoya, kana muna da maƙiya/We have fans and we have haters

An ƙi jinin mu, kamar a sa mana kananzir/They hate us, wishing to pour kerosene on us

A ƙyatta ashana a jefa/And lit [the fire to burn us]

Ba’a san mu kamar a kashe mu/The haters want to see dead

Ga rijiya a saka mu /Or throw us in deep wells

Ko a samu warin gwano/Or make us stink like black stink-ant

Daga hange sai leƙe sai ko harar nesa/Watching afar, hating with dirty looks

Wataran sai labari/It’d be all over one day

…       

Ku san mai san ku/ Kana kusan mai ƙin ku/Know your fans/ Know your haters

Koda dare ko rana/ koda cikin ƙabari ne/Night or day, even in the grave

Koda ruwa ko iska/ koda cikin duhu ne/Through storms, even in the deepest darkness

Karyamaye, with full booming sound of 10 shantuna (pl.) with outside air energetically sucked down the aerophone provided a perfect percussion to their voices, and really demonstrated the power of the shantu in well-skilled hands. It is this rehearsed, almost flawless perfection that stood them better than other girl troupes in their immediate vicinity (e.g., Kurmin Mashi girls shantu troupe, also in Kaduna). Their verse was full of insouciance, defiance and pride in their art and identity; for instance:

Mu ƴan Hausa, da mu ƴan shantu/We, Hausa and shantu players

Perhaps, even aware of their delectable beauty, they cocked a snook at their unapproving but silent admirers:

Sai dai a gan mu a bar mu/ Sai ko hararar  nesa/

The line is basically saying, look, but we are untouchable – you can only hate from afar. As I indicated earlier, the second performance, Alhaji Lawal Kalabayye, was named after the school’s food contractor, as confirmed by a former Home Economics teacher at the College, Mrs Lasfir Tasalla Andow, in 2019. The song, however, did not mention Alhaji Lawal himself, although the first lines of the song salute farmers – an obvious reference to food, and tangentially, to Alhaji Lawal!

Ina jin hausin mutumin ba ya zuwa gona/I am annoyed at a person who detests farming

Sai ya zauna a tsakar gida sai ka ce turmi/Always at home like some fixture

The song, however, further reaffirms the Hausa identity of the performers because they went through a cycle of profiling various ethnic groups – essentially pointing out the bad character traits of the groups, justifying their unwillingness to allow their daughters to marry them because of the profiled reasons they gave. For instance:

Ina da ƴata ni baza na bai wa Zagezagi ba/I will not marry off my daughter to Zaria people

Fate da safe, fate da yamma, kamar mayu/Yam porridge all day, like hexers

Ina da ƴata ni baza na bai wa Fulani ba/I will not marry off my daughter to the Fulani

Uwa a daji, uba a daji kamar kura/Both mother and father in wilderness, like hyenas

Ina da ƴata ni baza na bai wa Beriberi ba/I will not marry off my daughter to the Kanuri

Uwa da tsagu, uba da tsagu kamar ƙwarya/Both mother and father with facial marks, like calabashes

Ina da ƴata ni baza na bai wa Yoruba ba/I will not marry off my daughter to the Yoruba

Suna da kuɗi, amma a kwano suke kashi/They are wealthy, but they poop in their dishes

Ina da ƴata ni baza na bai wa Katsinawa ba/I will not marry off my daughter to Katsina people

Uwa masifa, uba masifa kamar sauro /Both the mother and father are too fiery, like mosquitoes

Ina da ƴata ni baza na bai wa malamin bana ba/I will not marry off my daughter to modern Malams

Yana wazifa, hannunsa na shafa ƴan mata/While being devotional, they also fondle little girls

These stereotypes, of course, fall within the purview of joking relationships in forms of playful taunts between citizens of various cities that made up the old kingdoms of northern Nigeria. Such relationships are often based on ancestral pacts forbidding conflict or war between specific communities, and imply that the members must love one another and provide assistance where needed. The lyrics were therefore not meant to condemn or belittle any community or groups.  

It was surprising that Kano, with its almost manic commercialism, escaped this stereotyping – even though most of the girls were not from Kano, but perhaps their songwriters (most likely their Hausa subject teachers) were from, or affiliated with Kano! Whatever the case, their trenchant, non-politically correct lyrics cast them with an independent and spirited veneer that demands either acquiescence or indifference from the public. The ethnic groups of Yoruba, Kanuri and Fulɓe each came under their taunts. The Yoruba came into the picture because of Ilorin, considered one of the ‘bastard seven’ Hausa city-states (banza bakwai), although the historical narrative used Yoruba as a generic term; but it was only that Ilorin had a historical connection to the core Hausa states. Even respected Islamic teachers did not escape their barbs – – being accused of alleged sexual abuse of children under their care. This created a picture of betrayal of trust by those in charge of child care. Perhaps due to the constant radio criticisms of the girls by the cleric establishment in especially Kaduna and Kaduna, the performers felt obliged to point out that everyone has a bad spot, no matter how morally upright.

Alhaji Lawal Kalabayye ended with an acknowledgement of the support of their establishments in their art:

Teachers ku lura ku gane/Our teachers, be wary

Ƴan gulma suna nan/Gossipers abound

Yan baƙin ciki na nan/Haters are present

Gasunan dan su rabamu/Wanting to divide us

Wallahi baza su iya ba/By God, they will not succeed

They closed their performance with the song – and dance – that drew the ire of the public culture in northern Nigeria: Gantsare Gaye. The refrain was:

Gantsare gaye, gaye never go straight/

The sexual innuendo was clear in the ‘straight’ part of the chorus, and performing it in public took their art to a new level. The performance is available at https://bit.ly/3Eh0dYJ, with the ‘gantsarewa’ starting at tc1.01. ‘Gaye’ referred to what might be called ‘the dude’ – urban, transnational, metrosexual and sophisticated young man. Influenced by African American superstars such as Michael Jackson, young men in the north of Nigeria took to Jackson’s fashion and street cool. The Hausa ‘gaye’ (stylized from guy) was immortalized by the griot, Ɗan Maraya Jos in his song, ‘Ɗan Gaye Mugun Bawa’/The Badass.

Each of the girls was called out in the chorus to come and do the obscene gwatso dance – something that would probably make them blush later in their middle age years! Indeed, an unverified anecdote I once heard in Lagos decades after the event, was that one of the participating ladies phoned NTA requesting the TV station to stop repeated showing of the clip (which was part of archival cultural entertainment) because she said it was embarrassing.

The stage performance of Gantsare during the festival was more energetic than in the muted TV studio versions and an additional defiance to their critics – with total approval of their school.

Overall, regardless of the judgement on their performance, they did reflect an authentic female, and what I may even refer to as proto-teen feminist defiance. Certainly, the QAC girls had lent flair and elegance to a tradition of gendered performing art which counts as an intangible cultural heritage. Their granddaughters, by 2022, were the Gen Z cohort, and armed with TikTok, Snapchat and Instagram, rather than the shantu, carried the self-expression and defiance to a whole new level as petulant, entitled generation, and certainly without the cultural authenticity their grandmothers had.

Shantu Jazz Fusion and the Mezcal Jazz Unit

The Kano State History and Culture Bureau (HCB) subsequently established its own shantu troupe, made up of more mature ladies and keeping the spirit of intangible heritage alive. I had the opportunity to watch them perform live at the Emirates Palace Hotel, Abu Dhabi, UAE, on 1st October 2009 as part of the preparations to the conference on preservation of musical heritage of various cultures, Hausa being one of those chosen. I was with them in the dressing rooms backstage where I interviewed them, and later recorded their performance. A little bit of it is at https://bit.ly/3GBaSQG. A second Hausa act at the concert was Nasiru Garba Supa, who also performed, although without Fati and her shantu because by then Fati had left the band after getting married, although HCB retained her in some capacity.

Earlier in February 2009, the French Cultural Centre in collaboration with Alliance Française, Kano, organized a Kano Music Festival, Kamfest 2009. This was to bring French and Nigerian artists together for a three-day music festival. One of the French bands was Mezcal Jazz Unit, a jazz band formed in Montpellier, France. The band had established a reputation as being a fine jazz band and creating crossover fusion recordings with artists from various cultures worldwide.

The HCB shantu troupe was also featured at Kamfest 2009. While each band performed separately, a segment was created where a jam session was performed fusing MZU’s jazz improvisations with the HCB shantu sounds and vocals from the players. This creation must be seen as a real bridge between the two cultures via both authentic and peaceful exchanges, through music. Two cultures, two countries, one music!

Mezcal Jazz Unit, whose identity is maintained by regular confrontation with musical groups from all horizons, was one of the rare groups capable of engaging in smooth and fluid artistic collaborations that appear spontaneous. Their quartet was based on the clearly established principle of openness, allowing for a continuous invitation of “jazz” and “non-jazz” artists. This spirit inspired Mezcal Jazz Unit to formally record with the shantu ensemble in February 2009, just before the KAMFEST festival. The result was a CD, recorded in Kano, but mastered, pressed and marketed in Paris. The CD was simply titled Shantu. Released in 2010, it is available at https://apple.co/3zEMdGR, although some videos of the performance are also available at https://bit.ly/3DBDLcm.

Recently, the shantu has started coming back as part of female entertainment, especially during wedding ceremonies, as reflected in quite a few TikTok uploads of various shantu performances during ceremonies. Perhaps tired of the synthesizer love songs typical of modern Hausa singers (not musicians, since the singers rarely create the music accompanying their song) a revival of Hausa intangible cultural heritage is probably happening.

Preservation of the Hausa Intangible Cultural Heritage in Performing Arts

According to UNESCO, intangible cultural heritage includes the practices, representations, expressions, knowledge, skills – as well as the instruments, objects, artefacts and cultural spaces associated therewith – that communities, groups, in some cases, individuals recognize as part of their cultural heritage. Hausa female musical performance certainly are part of this heritage and is fast disappearing. There quite a few reasons for this.

First, music generally is frowned in Hausa societies. It is widely considered a low-class occupation (Smith has a good thought on this) – despite the immense popularity of both traditional griot and modern electronic (synthesizer) performing artists. This has the unpleasant outcome of relegating music and musicians to the background of any debate on social development.

Secondly, the subject matter of most musical performances also creates a distaste in the genre. With extremely few exceptions, Hausa performers are basically praise singers – singing the praises of politicians who pay them millions to praise them or denigrate their political opponents. This has contributed to lowering the image of musicians in the society. Rarely do musicians approach the art as an aesthetic process independent of client or patronage status.

Third, and mainly for women, public performance in predominantly Muslim communities is frowned upon because the audiences are not her muharrams – i.e., males with whom there is no possibility of any marriage. Salamatu Mai Gurmi, a female gurmi player, found a way around this by taking her husband along to her performances with his full permission. After all, the performances do put food on the table, as it were.

Fourth, the preservation of musical heritage requires a sustainable input in terms of concert dates, tours, record deals, publicity, distribution and marketing, etc., processes with not only required expertise that is absent among local, especially female, performers but also exposure – with attendant security risks – that will not make it possible for women to participate, no matter how talented. Currently, Barmani Choge’s female grandchildren have sustained their grandmother’s musical heritage in Funtua, Katsina State, but living in penury and lack of both individual and government support. I have instituted a project to get one of them to a studio and record her songs – which will be uploaded to YouTube for all to hear. Salamatu Mai Gurmi, from Bauchi, plays the gurmi on invitation to naming and wedding ceremonies, accompanied by her husband and playing to mainly female audience. She performed solely for the camera at https://bit.ly/3gkPKDS

Five, private female-only performances do take place in various places – for instance, the Sakaina (broken calabash as instruments) performance in the Kano Emir’s Palace in the past. However, such performances are not public, even though they are part of the intangible heritage to be preserved. There is a need to create public equivalents, even if restricted to private female audiences, of these performances, especially among older women.

As we focus on the preservation of the Intangible Cultural Heritage in the performing arts domain of the Muslim Hausa female, the main thrust of such preservation falls on the National Institute of Cultural Orientation (NICO), a UNESCO country partner representing the Federal Ministry of Information and Culture.

Thus, NICO can sustain its revival movements as a form of cultural activism that uses elements from the past to legitimate change—change comprising not only a reversion to past practices but innovation. Therefore, a series of initiatives are needed to preserve the intangible heritage of the shantu performance.

The Institute could initiate a policy dialogue involving public culture representatives – clerics, youth organizations, community leaders – that will fashion out an acceptable re-insertion of shantu music as accepted public performance. This is because the issue of the public visibility of the female within Islam has to be balanced out. Of course, there are many young women in Hausa societies who are currently performing as singers (though not as musicians) in the public domain. Yet, traditional instruments, in the hands of women and in public arena does tend to rub some people in the Islamicate culture of northern Nigeria the wrong way. Dialogue is critical to everyone being on the same page.  

At the same time, NICO could institute a competition among girls and young women and clustered by age for shantu playing, with prizes for the best three within each group. The songs needed not be on relationships – they could over all spectrum of human behavior, with prizes awarded for the best performance in each category – and such rewards to include marketing and promotion of the output.

Finally, the success of the crossover genre embarked by the Mezcal Jazz Unit and shantu clearly points to the future of such crossover improvisations. For instance, amada performers can be integrated with both shantu and gurmi players for a series of fusion concerts. This will create new innovations in Hausa female music and certainly provide a welcome alternative and exposure to a performance genre that is fast being smothered by synthesized sounds.

Select Bibliography

Adamu, Abdalla Uba. “Tribute to Hajiya Sa’adatu Ahmad Barmani Choge, Griotte, northern Nigeria, 1948-2013.” The Annual Review of Islam in Africa, University of Cape Town, South Africa, Issue No. 12/13, pp. 166-172, 2016.

Adamu, Abdalla Uba. “Womanist ethos and Hausa domestic ecology: A structuralist analysis of Barmani Choge’s operetta, Sakarai ba ta da wayo (Useless woman).” In S. Abdu (Ed.). Poetry and Poetics: Proceedings of the 5th Conference on Literature in Northern Nigeria. Bayero University Kano: Department of English and French, pp. 93-120, 2008. 

Almajir, Tijjani Shehu. 2022. Sigogin Waƙoƙin Shantu da Tasirinsu a Rayuwar Hausawa. Bayero University Kano. Kadarkon Adabin Hausa: A Festschrift in Honour of Professor Sa’idu Muhammad Gusau. Forthcoming, 2023.

‌Ames David Wason and King, Anthony V. Glossary of Hausa Music and Its Social Contexts. Northwestern University Press, 1971.

Ames, David Wason. “Professionals and Amateurs: The Musicians of Zaria and Obimo.”  African Arts, vol. 1, no. 2, pp. 40-45+80+82-84, 1968.

‌DjeDje, Jacqueline Cogdell. “West Africa: An Introduction.” In Ruth Stone (Ed.). The Garland Handbook of African Music. New York: Routledge, pp. 166-197, 2000.

DjeDje, Jacqueline Cogdell. Fiddling in West Africa: Touching the Spirit in Fulɓe, Hausa, and Dagbamba Cultures. Bloomington: Indiana University Press, 2008.

Erlmann, Veit. “Notes on Musical Instruments among the Fulani of Diamare (North Cameroon).” African Music: Journal of the International Library of African Music, vol. 6, no. 3, pp. 16-41, 1983. https://doi.org/10.21504/amj.v6i3.1166.

Jatau, Phoebe. “Shantu Songs: An Example of the Oral Heritage of Hausa Women in Kaduna State.”  In Saleh Abdu and Muhammad Badmus (eds.), Writing, Performance and Literature in Northern Nigeria. 2nd ed. Kano: Bayero University Press, pp.166-182, 2006.

Kassam, Margaret Hauwa. “Some Aspects of Women’s Voices from Northern Nigeria.” African Languages and Cultures, vol. 9, no. 2, Gender and Popular Culture, pp. 111-125, 1996.

Kofoworola, Ziky and Yusef Lateef. Hausa Performing Arts and Music. Lagos, Nigeria: Department of Culture Federal Ministry of Information and Culture, 1987.

‌Mack, Beverly Blow. Muslim Women Sing. Bloomington: Indiana University Press, 2004.

MacKay, Mercedes. “The Shantu Music of the Harims of Nigeria.” African Music: Journal of the African Music Society, vol. 1, no. 2, pp. 56–57, 1955. https://doi.org/10.21504/amj.v1i2.255.  

Musa, Umma Aliyu. “Promoting women empowerment through songs: Barmani Choge and her performances.” Journal of African Languages and Literatures, vol.1, 2020, pp.89-109, https://doi.org/10.6092/jalalit.v1i1.6735.  

Smith, Michael Garfield. “The Hausa System of Social Status.” Africa, vol. 29, no. 3, pp. 239–252, 1959.

By Ibrahiym A. El-Caleel

Lately, some Nigerians from a section of the country have been facing big shocks in their lives. Fathers have been running DNA test on their children to ascertain whether they are theirs or not.

When they discover that the children are not biologically theirs, they run into depression and other social Illnesses. A separation follows and in extreme cases, it ends with a suicide.

It is the case of a man who spends decades investing his time, wealth and energy to bring up a child who DNA test confirms was never his. You can only imagine the emotional trauma and despair.

Kindly forgive me if I sound insensitive, but this shouldn’t really be shocking. Any society which swears not to see anything wrong with cross-gender intimate friendship and treats premarital sex lightly, then such society should keep warm palms to receive funereal stories like this. It is not rocket science.

As if it is not already five years, a conversation I once had with Mr Ola [not real name] is still fresh in my head. Mr Ola (a Muslim married man himself) told me that ahead of getting married, intending couples (in his exact words) “have to check and examine one another” to find out if they are compatible for marriage. He was talking about consummating a marriage before the marriage itself!

As a daring gentleman then, I asked him if personally he had that experience before his marriage, and he replied in the affirmative. I didn’t intend to sound offensive at all. But since he voluntarily shared this information with me after telling him I had just been engaged and my marriage was just five months away, I felt we were having some honest personal conversation.

I was glad he didn’t take any offense. I wanted to just verify if he meant what he said. If this is already happening in SOME Muslim marriages, then Allah’s aid is sought. You do not want to find out what is then happening in other non-Muslim home. Whatever the case might be, the DNA tests going on and the extreme cases of suicide give some hint and should be an opportunity to correct this misdeed.

There’s everything wrong with this kind of premarital examination. From an Islamic standpoint, everyone already knows it is an uncompromising HARAM (prohibition). No such examination is permitted under whatever context.

To begin with, Islam has already forbidden a non-exigent contact between a man and a woman who are marriageable (non-mahrams). This forbiddance comprises as low as a simple handshake between them or standing side-by-side for a picture or anything that looks simple to you. None of all these is allowed as far as Islam is concerned.

The so-called “premarital examination” as referred by Mr Ola above is simply adultery (read: fornication) as far as Islam is concerned.Subsequently, from the standpoint of critical thought, the presumptive advantages of this examination is insignificant when compared versus the evident disadvantages. These are at least two disadvantages:

a) If it becomes a norm within a society, then the unmarried chaste men and women within such society shall be placed in a difficult situation when they set forth to search for their potential spouses. Inter-societal marriages will become harder as well.

The doubting Thomases will have doubt on virtually everyone and this is not good for the society. There are truly men and women who will remain chaste even in the face of widespread moral corruption.

b) In this age of multiple dating among our youths, family lineage will be placed at high risk. The bloodlines will be jeopardized. With the possibility of multiple examinations already going on, it is easy for the finally selected husband to end up looking after the child of one of his co-suitors.

He will never find out about this till after the DNA test he will want to do some 25 years later. This is when he will hear a story that will touch his heart.

To curb this menace, we must go back to the Islamic way of doing things. We must respect the unambiguous boundaries set in respect to cross gender relationships.

Islam aims to shut the doors of this ordeal from the first step of hastening marriages and frowning at prolonged dating. Also, Islam prohibited a man to seek marriage where there is already another man who has been given a green light to seek marriage. Multiple actors are not Islamic. Multiple dating is not Islamic no matter how highly popular or famous a woman is.

Secondly, in the event that after marriage couples discover that their intimate capabilities are incompatible, then they should seek for a genuine medical aid. Ideally this should work. But if there is no medical solution, then Muslim marriages are not a “for better or worse” union.

The couple should separate honorably through a divorce. This is a maslaha (public good) for both the couple and our dear society. They should not stay in a marriage that is not working and then be engaged in extramarital affairs.

A premarital sex is a fornication which qualifies each of them to 100 lashes as hadd (punishment) before a Shari’ah Court. An extramarital sex is an adultery that will qualify each of them to execution through stoning as hadd (punishment) before a Shari’ah Court.

Therefore, a divorce is the best and honorable solution here. There is nothing shameful, blameworthy or asocial here. And woe onto him or her who scolds, slanders or gossips about this couple for truly finding a permissible way out of their predicament. Woe on to the slanderer and slanderess!

This is the Islamic way of dealing with issues. And this is the civilized and realistic way of dealing with issues to prevent depressing stories in the future. A husband should not be having a wife at home and a mistress or side-chick outside.

A wife shouldn’t be in a marriage at home and another relationship in a hotel. These two things will definitely provoke a DNA test someday, somewhere and somehow. The result will always be a heartbreaking. It will be more shameful and gossip-worthy than a divorce in the eyes of the slandering chiefs and slandering queens.

Keep intimate life strictly within a marriage. Never before a marriage nor outside a marriage. You owe yourself this honor. You owe your ancestors this trust. And you owe our society this sanity.

Ibrahiym A. El-Caleel writes from Zaria and is reachable via cleel2009@gmail.com

By Yakubu Nasiru Khalid

If Atiku Abubakar can be trusted, why did he contest the presidential election five times and not win?

Atiku is the most frequent presidential candidate in Nigeria. He started contesting for a presidential position in 1991 under several parties, including the People’s Democratic Party (PDP). However, he has consistently failed all the time. 

Also, General Muhammad Buhari, the current president, contested for the presidential position from 2003-2015 and failed three times.

Eng. Rabi’u Musa Kwankwaso is the second presidential wannabe who contested the presidential primaries election. He has never stood for an election at the national level. Standing election at the national level is a lot.

Note: Whoever blindly and persistently needs to take a particular post in politics should not be voted because he only needs the immunity, favour, or title needs to prefix on their name, not the country’s property. Nigeria will only remain poor and unstable If Atiku wins.

Eyes measurement is enough for a wise; all those presidential contestants are on the same boat as Buhari. They are only dying to prefix the title of president to their names, not to lead Nigeria to the ever brighter state.

There are two major popular political parties in the South All Progress Congress APC and People’s Democratic Party PDP. However, the New Nigerian People’s Party NNPP is rare because it has few supporters.

This means the South’s votes are shared among two parties, PDP and APC, and Asuwaju Bola Ahmad Tinubu dominates almost all southern States. Therefore, Atiku will get fewer votes from southern Nigeria. This means Asuwaju Bola Ahmad has 63% of the votes, Atiku has 37% votes, and 10% will be shared amongst the rest parties. 

In the North, three political parties are populous, each with a large number of supporters. Atiku and Kwankwaso are northerners, and Bola Ahmad is from the South and the ruling party, APC. Kano is the largest state in the North that produces high votes, and each party will eat into the other. This means none has the majority. So they will be vulnerable to each other. Lagos’s votes are automatic belong to Asuwaju Bola Ahmad Tinubu.

Casting votes for PDP or NNPP is a waste. So, vote wisely for the solution for humanity. Nigeria needs a fresh, diligent and experienced leader. Age or educational status doesn’t matter a lot. Vote for someone who optimistically thinks Nigeria will be economically strong with a political cloud. 

Yakubu Nasiru Khalid wrote via yakubunasirukhalid@gmail.com.

By Usman Ibrahim Na’abba

Ahmad Sulaiman’s face is cheerless as he continues to grapple with thoughts of how poor sanitation and adequate hygiene bother his community. Ahmad lives in one of the densely populated communities in Nassarawa LGA, Unguwar Gaya, in Kano State. Not only does he lament that their community efforts are all in vain, but he is not hopeful about the well-being of his community in the coming years.

Sanitation and proper hygiene have been among the critical focus areas for governments at all levels in Nigeria. Hence, prominent international organizations carrying out activities across developing countries have factored these challenges into their projects and programs.

Organizations like United Nations Children Emergency and Fund (UNICEF) have been present in Nigeria for decades delivering projects in child health and WASH. The priority given to Water Sanitation and Hygiene (WASH) is so because poor hygiene and sanitation advance the spread of child killer diseases like communicable diseases such as Cholera, Diarrhea, Typhoid, etc. Moreover, it allows for the continuity of Malaria, a disease Nigeria has grappled with for a long time.

For Ahmad, the dream of having a disease-free community continues to run farther as they continue to chase after it. For over a year, his neighbour’s soak-away pit has filled up to its brink, releasing some of its contents to an open culvert close to it in his community.

Sanitation has deteriorated over the years due to negligence. It is the responsibility of both citizens and the government to have a clean environment. He admits that “passing by the open is extremely excruciatingly nauseating and terrifying, not to talk of neighbouring the area”.

In the past administrations, Kano State has formally declared every last Saturday of the month for general cleaning of markets, motor parks, culverts, hospitals and surroundings around communities with strict restrictions on movement. The session ends by 10:00 am, and it’s almost always expected that proper sanitation of surroundings is effectively discharged – dumping of refuse is executed correctly, and drainages are cleared, among others.

People like Ahmad have now become more aware of the utmost importance of hygiene and are more responsible in ensuring they keep tidy surroundings to combat diseases. However, the current overflow of a soak-away neighbouring dramatically contributes to environmental and health menaces that his community battles.

“Every member of this neighbourhood is at risk of contracting a health problem. Even passers-by aren’t spared of the stinking smell coming out of the unkempt soak-away”, he said. The pit also leads to an open culvert linked to many houses around his community. Hence, the danger of the odd combination is incomprehensible.

“I have tendered complaints to the mayor of the community countless times. It has been over one year, and nothing has been done. Tenants occupy the house, and I’ve observed that they don’t really care about the impact of what their negligence would cause,” he admitted. Upon understanding the dangers associated with improper sanitation by the tenants, he also proceeded to meet them one-on-one, but that hasn’t been helpful either.

Tenants occupy a significant number of houses around the area, which is why there are numerous hygiene and sanitation problems. However, he explains that “only a few people are concerned about the health impacts of overflowing soak-away and refuge problems. This is because tenants often feel it is the responsibility of house owners to take care of such things rather than themselves”.

Towards the end of July, Ahmad’s concern rose due to the anticipated heavy rainfall and possible flooding by the Nigerian government through the Nigerian Meteorological Agency (NIMET), which he believed could deteriorate their health plight because of the unkempt soak-away pit. He then, together with a friend, who is also his neighbour, collaborated and submitted a written complaint to the Kano State Ministry of Health through the office of its secretary.

Only after their report did the ministry of health send officials to their neighbourhood to check the extent of the problem. Because the property belongs to tenants, the officials from the hospital that visited said that “if they didn’t repair it, they would sell some part of the house that will be equivalent to the money to repair the hazardous soak-away for them since they are not ready to take any action”. As I speak, the soak-away pit is as it is now. Ahmad tried to call the officials again, but they couldn’t respond to him or come back to the community and take the action they intended.

Usman Ibrahim is a 200-level student of the Department of Information and Media Studies, Bayero University Kano.

By Tordue Simon Targema

Shun examination malpractice and set for yourself a standard:

Integrity is a virtue, imbibe it in your academic journey. At all cost, shun examination malpractice and avoid all occasions that might lead to it. Typically, poor preparation and keeping bad companions are the main motivations for examination malpractice. The effects of this act on your academic integrity are adverse.

Once your lecturers know you as the type that indulges in examination malpractice, they are inclined to doubt all that they see in your script as a product of cheating and give you weak grades on the grounds of suspicion.

Excellent grades are for students that are exceptionally good, and not for cheats. Strive to be exceptional and keep your integrity intact by avoiding malpractice in all its manifestations.

Be punctual and disciplined

Avoid coming late to the class and seating where you’ll be distracted. Except it becomes absolutely necessary, always be punctual to your classes so that you get the best from the lectures.

It is important also that your teachers know you as a serious student so that they can vouch for you even in your absence.

But when you are known to be unserious, the reverse is always the case, and the tendency is always there for them to generalize your lackadaisical attitude to studies even when you have a case.  

Attendance to lectures is non-negotiable

No matter how brilliant you think you are, attendance to lectures is sine qua non. Yes, some lecturers might truly have nothing new to teach you.

But what happens in the event of an impromptu test? What if a lecturer decides to use attendance of the particular class you miss as his CA?

As a student desirous of uncommon academic feats, you must make it a point of duty to attend all classes except in the case of unforeseen eventualities.

Avoid having issues with your teachers and course mates

This is another great obstacle to academic excellence. As much as you can, avoid issues with your teachers, course representatives and fellow students.

In the event that a misunderstanding ensues between you and a lecturer or students, always endeavour to resolve it and correct the impression immediately.

Never leave the impression in your lecturers or fellow students that you are the arrogant type. You never can tell where you’ll need them to defend you in your absence.

Humility is a virtue

Be humble, arrogance is an obstacle to academic excellence. A humble student is naturally attractive to his lecturers. Conversely, all lecturers detest arrogant students and take away all occasions of grace from them.

An arrogant student is, thus, on his own when he needs grace from his lecturers. Be teachable and let people advice you. Endeavour to take all positive advices seriously.

Listen to people who have made it, have role models and emulate their lifestyles, read motivational books, watch motivational movies and equip yourself adequately with good counsel.

Be positive minded

Always tell yourself that you can make it. This keeps you constantly motivated and tells you that your aspiration is possible. Ban all negative vibes and sources of discouragement, and never give up until it becomes practically impossible to keep the pursuit.

For instance, even in my final year, many people kept telling me that first-class is not possible! I had to defy them and keep a positive mind.

Many of my mentees entered into first-class CGPA range only in their final year!

However, it was their relentless struggle in the past levels that sustained their CGPA and provided it with adequate buffers to sustain the eventual first-class result.

Social media addiction is a weakness, and so with all other addictions

In today’s Internet age, the social media have emerged as the biggest distractions to students. Many students are on Facebook, WhatsApp, Instagram, Tik Tok, Twitter and the rest all day!

Much as these present rich educational opportunities and complement one’s academic journey, addiction to them is disastrous and keeps one perpetually defocused. Today, students actively chat with friends on the social media during lectures and class presentations.

There could be no other distraction as serious as this. To make the best out of the social media as one strives for academic excellence, avoid 24/7 dependence on the social media, draw boundaries accordingly and stick to them. There is, indeed, time for everything. 

Overcome the endemic scourge of laziness

Laziness is a natural trait that is common to all human beings. To excel in your academics, you must be seen making deliberate effort to overcome it.

The ability to overcome laziness distinguishes you from other students and makes you exceptional.

Once you overcome laziness as a student, a substantial chunk of your academic huddles has been defeated for good.

Conclusively, it is important to note that everyone has his/her weak points that serve as impediments to their academic aspirations. While some of these are generic as discussed in the points above, some are uniquely peculiar to an individual’s immediate physical, economic and psycho-social environments.

As a student aspiring for academic excellence, you must, as a matter of expedience, identify your own weaknesses and work assiduously towards overcoming them. This is the only way you can distinguish yourself from others and pave your way to the much-coveted excellence.

May the Almighty God, the Giver of knowledge and understanding, help us to attain academic excellence in our various disciplines.

I wish Dr Vincent Nduka Ojeh a wonderful birthday celebration and more fruitful years ahead in his meritorious service to humanity.

Tordue Simon Targema is a lecturer in the Department of Journalism and Media Studies, Taraba State University, Jalingo. Email: torduesimon@gmail.com

By Dr. Yakubu Wudil and Umar F. Ahmad

As we head into the second week of the 27^th United Nations Climate Change Conference (COP27), which started on November 6, delegates and observers have been involved in discussions on various subjects regarding how to achieve climate action and build sustainable economies around the world. Therefore, taking a step back and reviewing some of the successes and drawbacks recorded based on the first week of the climate negotiation conference is essential.

COP27 is taking place, knowing fully that there is an inadequate will to reduce greenhouse gas emissions. The past year has witnessed unprecedented heatwaves around the world and ravaging floods like the ones experienced in Pakistan and some parts of Nigeria. These saw millions of people confronting the impacts of concurrent crises in food, water, energy, and cost of living, worsened by fierce geopolitical tensions and conflicts. However, with all these adverse effects, some countries have reversed climate policies and returned to business as usual. This, in turn, poses a threat to the host continent, which remains vulnerable to the effects of climate change and has contributed the least to global warming.

The African Union (AU) marked the second day of the conference as ‘Africa Day.’ Africa Day offered the African Development Bank (AFDB) and countries, including development partners, the opportunity to pinpoint measures that can guide them in tapping the continent’s unique economic potential. However, a caution was raised by the AFDB president Akinwumi Adesina, “even with Africa’s unique and vast arable land, we cannot unlock our agricultural potential unless we adapt to climate change.”

A youth leader, Lucky Abeng, made it clear to the AU to ensure that the conference implements decisions reached at the meetings without further delay. The Global Center for Adaptation and the African Union Commission signed a memorandum of understanding that involves the mobilization of at least $25 billion for the African Adaptation Acceleration Program over five years. This will quickly prepare the continent for the consequences of climate change.

The national statement delivered by the President of Senegal made it clear that Africa is reaffirming its commitments under the Paris Agreement and its obligations to the continent’s specific needs being taken into account. “What we need is a just transition,” he further stressed. While these statements were ongoing, there happens to be a big climate financing for the African continent. Starting with the commitment made by a group of about 85 African insurers to come up with a facility that will climate-proof the most vulnerable in the continent known as the African Climate Risk Facility (ACRF). This commitment will provide $1.4 billion in climate risk insurance to protect 1.4 billion people against droughts, floods, and cyclones through African sovereigns, NGOs, and aid agencies. These measures will contribute to bridging the wide climate risk gap on the continent exerted by wealthy nations for compensation due to ‘loss and damage’ caused by global warming.

On decarbonization day, Africa’s renewable energy share is 40%, the highest in the world, says Amani, the Commissioner for Infrastructure and Energy of the African Union. She added that the “African common position on energy access and just transition stipulates that Africa will continue to use its resources, including oil and gas, the cleanest form of fossil fuels.”

However, even with fossil fuels, the recent Russia-Ukraine war has exposed the world’s lack of preparedness to meet its energy challenges. These challenges have sparked present-day political debate due to scientific and public concerns about the environment. Consequently, the recent effort by Germany to restart its previously shut downed three nuclear power plants has made the world reconsider its position regarding nuclear power.

The African continent should be looking towards deploying all low-carbon energy sources, including nuclear, in the energy mix. Complementing renewables such as solar and wind, which are intermittent sources of energy, nuclear energy requires less land to generate the same amount of electricity 24 hours a day.

The President of the United States (U.S), Joe Biden, echoed that “the climate crisis is about human security, economic security, environmental security, national security, and the very life of the planet.” He further announced bolder protections against methane pollution from the oil and gas industry and that the U.S. will meet its emissions target by 2030.

The European Union announced its goal of becoming the first climate-neutral continent by 2050 and is set to host a high-level event in the second week of the conference to launch an initiative called ‘Team Europe Initiative on Climate Change Adaptation and Resilience in Africa.’ Consequently, a recent article by Nigeria’s president, Muhammadu Buhari, reported that “many of my peers are frustrated with Western hypocrisy and its inability to take responsibility.” He argued that governments have repeatedly failed to honour their commitments to the $100 billion fund for climate adaptation and mitigation in the developing world. Some also cite this as his decision to shun this year’s event.

Interestingly, the African continent sends many delegates to these summits. Still, there has been noticeable silence from leading African activists on turning ambition into action. This may be attributed to the no active role participation assigned to these delegates but rather appointed as observers viewing these proceedings on a TV screen.

Meanwhile, other African delegates seem to not care about the continent they are representing, however, and sadly, become ‘attack dogs’ for African governments in lobbying for ‘Climate Financing’ reparations and are being sponsored by their governments to attend these summits. The UN Environment states that Africa needs 3 trillion US Dollars to implement the continent’s National Determined Contributions (NDCs), but the question remains whether the national budget of African governments is considered a climate action instrument or whether they are utilizing their available resources to build climate-smart communities. In the remaining days of the conference, the delegates and observers from African nations need to look within the continent and work together as there are saviours out there.

Mr Umar Ahmad is a nuclear physicist working with the Centre for Renewable Energy Research at Bayero University, Kano, Nigeria (oumarulfarouq@gmail.com). Dr Yakubu Wudil is with the Renewable Energy Research Center, KFUPM, Saudi Arabia. (yswudil@yahoo.com)