Opinion

By Sulaiman Maijama’a

Almajiri System, over the last few years, has come under intense pressure, greeted with mixed reactions by stakeholders, especially in northern Nigeria. Many people have written many pieces on the negative consequences of the system, ascribing it to be one of the underlying causes of poverty, hunger, and insecurity, among other social vices in northern Nigeria. For this reason, it has been a topic of debate. Some call for repositioning the system, and some agitate for its total abolishment. In contrast, others argue that it should remain as it is today.

Undoubtedly, the present-day Almajiri system is, to a greater extent, different from what was obtainable in the pre-colonial era, hence the need for a review. Before British colonisation, the system, aside from the authorities’  high recognition and promotion, had enjoyed the support of other major stakeholders, such as the community, the parents and the pupils. So also, the whole financial burden of the system was being taken by the authorities with public funds. These indicate that the Almajiri system in those days was somewhat formal and, therefore, more organised.

However, the magnitude of the attack the system has now come under has given it a distorted image. It has developed a stereotype in some people, so much so that on the mention of the word “Almajiri”, the first connotation that comes to mind is negativity – illiteracy, poverty, hunger, dishonesty, insecurity and all sorts of social vices.

The word “Almajiri” is a derivative of an Arabic word, “Al muhajirun”, which could be traced right from the migration of Prophet Muhammad (peace be upon him) from Makka to Madina. Those who migrated with the prophet to Madina were called ‘Al-Muhajirrun’, meaning migrants. In Nigeria, the word “Almajiri” refers to those, usually teenagers, who are sent by their parents from respective villages and settlements to urban centres in the quest for Qur’an knowledge.

2014 UNICEF report estimated the number of Almajiri conservatively to be 9.5 million in Nigeria, predominantly in the northern part. If all of them were a nuisance, as widely believed by some people, the situation of our region would be worse than we could imagine. 

There is no doubt that there are bad eggs among them, which applies to every category of people. But, as much as bad eggs, there are equally good ones among the Almajiris who have passed through the system and become successful in different facets of life.

Almajiris excelled

Adamu Garba, a former Nigerian presidential aspirant, in an interview with the Punch Newspaper, says the Almajiri system in northern Nigeria produced some of the wealthiest men, including Africa’s pride, Aliko Dangote and the founder of BUA Group, Abdul Samad Rabiu, amongst others. Garba said he was once an Almajiri before he acquired Western education.

When asked whether the Almajiri system promotes terrorism, Garba said Boko Haram has no connection with the Almajiri system because of the dichotomy between Islamic denominations in northern Nigeria. “So, it is very unlikely that you have an Almajiri man becoming a Boko Haram,” he told The Punch.

Garba also mentioned that many business giants are products of the Almajiri system. “Again, if you go to [the] Kano market, most of the rich people in the market are Almajiri. They came through Almajiri, they were able to get [the] necessary training in the Almajiri institutions, and they were able to get to where they are.”

Similarly, several renowned Islamic scholars were once Almajiris. A typical example is Sheik Muhammad Bin-Uthman.

Testimonies from people

Some people interviewed narrated how their encounters with some Almajiri lefts them with a memorable impression.

Abdullahi Muhammad, a resident of Kobi, an Almajiri-dominated area in Bauchi, narrated how an Almajiri once returned his valuable lost items.

“I once forgot my valuable properties around my house. I gave up finding them, but to my surprise, an Almajiri found and returned them to a nearby mosque. It was announced after a couple of days. I claimed ownership and recovered my items intact. I was surprised [at] how honest the boy was.”

In an interview, Aisha Abubakar, a housewife in the Kobi area in Bauchi, revealed that she had two little Almajis coming to help her with housework.

“Two little Almajis come daily to help me with some housework — they fetch me water, wash clothes, and sometimes I send them on an errand. I give them food and sew them clothing when they go home during holidays. For the past two years, they have been coming. They are honest”, she said.

Maryam Abdullahi, another housewife in the Gwallaga area, Bauchi, said she retained an Almajiri who, apart from helping her with housework, teaches her little children Arabic alphabets.

“I have an Almajiri that comes on Thursdays and Fridays to give Qur’an lessons to my children. I’m happy now that my children are good in the Arabic alphabet and Qur’an recitation, courtesy of the lesson they receive from this boy ( the Almajiri). I cannot thank him enough.”

When asked how honest and disciplined she finds the Almajiri, she said, “I send him uncountable times with money to buy foodstuff and other items, and I always find him unblemished.”

Murtala Aminu (Ɗankasuwa), a trader in an Almajiri-dominated area, when asked how he finds the Almajiris around him, he asserted that their stay in the area is a blessing.

“They recite the Qur’an every blessed day and night. This gives us tranquillity and peace of mind. In addition, we cite them as an example for our children to emulate their hard work searching for knowledge. Many of them memorised the Qur’an by heart. What could be more delightful?”.

We take good care of Almajiris under our watch — Almajiri teachers

When interviewed, some Almajiri teachers revealed to us how they strictly manage the Almajiris under their tutelage to be well brought up and face the realities of life early.

Mallam Muhammad Shafi’u Inuwa, an Almajiri teacher in Sabon Gida Tsangaya school, said, “under our school, we have about a  hundred Almajiris. We raise them early in the morning to take classes between 5:00 am and 10:00 pm. In the afternoon, we allow them to work to earn a living. At night, between 8:00 pm and 10:00 pm, is also time for classes. We ensure that all the Almajiris return to their apartments when it is time for sleeping.”

On his part, Mallam Khamisu Ali (Gwani), another Almajiri teacher, said, “we try in this Tsangaya (Almajiri school) to imbue in them (the Almajiris) the spirit of hard work. Moreover, we encourage them to be self-reliant because to work and earn a living is better than to beg; that is why we allow them on school-free days (Thursdays and Fridays) to acquire skills.”

When asked whether the parents of the Almajiris come to check on their wards, Mallam Gwani said, “we are in contact with their parents. We face some challenges regarding this, but plans are underway to make it necessary for every parent to come in person and check on their wards at certain intervals.”

Regarding learning efficiency, Mallam Gwani stated that they had produced brilliant reciters, some of whom memorised the Qur’an by heart as teenagers.

Some Almajiris do not beg nor chant for food

In their efforts to face the realities of life and actualise self-reliance, some Almajiris interviewed claimed to have never begged nor gone to houses chanting for food

In this interview, a teen Almajiri, Zaharadden  Manu, explained how he sustains his life by harnessing and utilising the skill he learned back home before he was taken to Almajiranci.

“Every day after school hours, I go around nearby communities to do shoe shining, and it earns me a living. Then, on Thursdays and Fridays, I fetch water to housewives for food or money”, he said.

Musa Aliyu is an ambitious Almajiri who reconciles Qur’an learning and hand work. When asked where he sees himself in the decade, he said, “I see myself in the future as an educated person and a business owner with employees under me. I pursue this dream to the best of my ability.”

It was observed that on school-free days, markets and commercial centres get populated with Almajiris who do different works to earn some money to live on.

Give Almajiris the atmosphere to harness their full potential – Educationist

Comrade Abdullahi Yalwa, an educationist lecturer with the Department of Crimes Management and Control, Abubakar Tatari Ali Polytechnic, Bauchi, opined, “I think that abolishing the system may not be realistic or so easily achieved. What should be done is to review and revise to align with realities. There is a correlation between nature and nurture, and the two must synchronise to give an effective and responsible person. If one is bound to succeed if given a better condition, he would be double or triple or would be in the book of record for the exceptional display of talent.”

Comrade Yalwa further said, “to maximise the benefits and reduce or eliminate the negative effects of the system. Parents need to be responsible by sponsoring their children when searching for knowledge. They should give them enough resources to manage themselves, visit them periodically, give them what they need in terms of their basic need and also appreciate the person taking care of them in order not for him to use them as slaves.”

On what the government and relevant authorities should do, Comrade Yalwa recommended that “the Almajiri teachers ought to be registered by the government, and a maximum number of students should be allotted to each, and they should have the basic necessities, especially accommodation facilities, where people have a responsible and decent life.”

Maijama’a is a student at the Faculty of Communication, Bayero University, Kano and wrote via  sulaimanmaija@gmail.com.

By Abba Muhammed Tawfiq

ProfessorAdamuAhmad Rufa’i, the Dean, Faculty of Allied Health Sciences, Kaduna State University (KASU) and the first and presently the only Professor of Physiotherapy from the North of the (river) Niger, becomes Fellow of the Nigeria Society of Physiotherapy (FNSP). The highest and most prestigious honour of Physiotherapy in Nigeria was meritoriously conferred on him for selfless service and support in advancing the cause of training and practice of the profession and society.

The fellowship award was conferred on  Friday, October 14th,  2022 in Enugu State during the 62nd Scientific conference and 63rd Annual General Meeting of the Society, held from 9th to 15th October 2022, at the  Amodeo Event Centre, Enugu, Enugu State, Nigeria.

The ceremony was graced by the presence of the National President of the Nigerian Society of Physiotherapy, Dr.(Mrs) Nina Nnenna Chigbo and members of her executive council, Chairperson, Medical Rehabilitation Therapists Registration Board of Nigeria, Dr (Mrs) Umo Udom Registrar, Medical  Rehabilitation Therapists Registration Board of Nigeria, Dr(Mrs) Olufunke Taibat Akanle, Past NSP Presidents in persons of; Dr Felix Olukayode Faniran, Dr Taiwo Oyewumi, Dr Rufa’i Yusuf Ahmad and other important dignitaries. 

Professor Adamu Ahmad Rufa’i has consistently demonstrated impeccable quality leadership in various capacities and showed a high level of professionalism in all of his dealings.

The erudite Professor is a member of the Board of Trustees (BOT), Nwuga Physiotherapy Foundation, Dean of the Faculty of Allied Health Sciences, Kaduna State University, the pioneer Faculty to reach international standard by commencing the  Doctor of Physiotherapy DPT program in Nigeria. He was also the Chairman of the Education Committee of the NSP from  2016 to 2020.

Along with the erudite Professor are three (3)other eminent Physiotherapistsconferred with this prestigious award. They are Dr Saliu G. Akinwale, Director and Head of the Department of Physiotherapy, University of Ilorin Teaching Hospital, Ilorin, Kwara State. The Chairman, Establishment Committee of the Nigeria Society of Physiotherapy, Dr Alhaji Abdul Wasiu Jimoh. A former General Secretary of the Society of Physiotherapy. Dr Olaniyi Oladire, Director and Head of Department of Physiotherapy Federal  Medical  Centre Owerri, Imo State.

Congratulations to the silent achiever and man of several firsts as you add yet another feather to your cap of success.

By Ibrahim Tukur

Persons with disability, otherwise known as differently-abled individuals, encounter immense challenges that leave them at the mercy of socioeconomic underdevelopment. Due to their disabilities, they often struggle to survive. Those with profound physical challenges, especially blindness, spinal cord, leprosy, and cerebral palsy, cannot but resort to financial dependency to survive.

Consequently, street begging, considered taboo in some societies, is rampant among persons with a disability thanks to the lack of governmental and societal support towards the welfare of persons with disability.

Apart from persons with hearing impairment, most persons with a disability depend on begging to survive as they are not physically fit to do some work. What is more worrisome, to say the least, is the fact that many persons with disability family men struggle to ensure end meets. Some would have to go to big cities where people are more charitable to do begging and return home as soon as they are financially well-off.

In some cities like Lagos and Abuja, where many persons with disability make substantial income, the ban on street begging has been imposed. Thus, the sources of livelihood of these people are adversely affected.

Although street begging is a condemnable offence, the imposition of such a ban without proffering any practical solution to the problem is seriously unfair, and almost cruel. 

Even though this lingering problem can be resolved by establishing Social Security Disability Benefits, the needs of persons with disability can not be totally satisfied, thanks to Nigeria’s economic feeble.

All persons with disabilities need education and skills to become financially, economically and intellectually independent. Disability is no longer a barrier to education since the inception of special education in Nigeria in the middle of the nineteenth century.

The government of all levels should do everything possible to make education accessible for all persons with disability. Many special schools should be constructed and well-equipped with special instruments and materials.

Parents with children with disabilty should do the needful by sending them to school where they will acquire sound knowledge that will enable them to turn their disabilities into abilities.

Education is compulsory for all persons with disability. When all persons with disability are educated, life will become easy for them. They won’t have to roam on the street begging. Even if they are unemployed, they can start their own business and get as much money as they like.

Ibrahim Tukur is a 400-level deaf student at Bayero University, Kano. He is a disability rights advocate and proponent of deaf children’s education. He wrote via inventorngw@gmail.com.

By Musa Abdullahi Kaga

“I try to do my job. When I’m in the area, I always try to be in the right place at the right time,” – Giroud

When Olivier Giroud’s rumoured move to Milan – from Chelsea – surfaced on the Internet, many Milan faithful were unhappy. Already battling with 39-year-old Zlatan’s fitness, most fans thought a 35-year-old wasn’t an ideal transfer target.

A token was paid to Chelsea for the transfer of the world cup winner, which has been paying off since then. His elegance and goal-scoring finesse were never in doubt. Olivier seamlessly settled into the team, as you’d expect of any experienced player of such calibre.

Everyone expected a rivalry between the former Arsenal star and Zlatan for the starting spot. However, it eventually proved to be a complementary role. He stood ably while the Lion (Zlatan) was nursing his injuries. When asked about the possibility of playing as a deputy to Ibrahimovic, he responded, “I don’t want to think about who will play; my job is also to be a big brother for the young players”.

After a seven-year absence from the Champions League, Milan desperately looked towards Zlatan Ibrahimovic for a solution. He eventually helped them to a second-place finish in the Italian Serie A. However, with the acquisition of Giroud the following year, the target was to build upon the success. He did that by contributing 11 goals and winning his second career league title, the first with Montpellier in 2012.

Naturally, big game players tend to be fan favourites, and Giroud was able to cement that status immediately with his super performances against the big guns. Most notably against Inter earlier in February, his brace assured the 3 points despite the defending champions taking the lead first. He followed that up with a star performance against Napoli, scoring the game’s only goal. Then, in the recent Derby win against Inter, he scored one of the three goals to claim the maximum points.

On the final day of last year’s league campaign, Milan only needed a draw to be crowned champions of Italy. Giroud showed up with pride and contributed two goals in the 0-3 triumph in the Magpie stadium. Last night, in the last game of the UCL group stage, Milan needed a draw to grace the knockout stage after a nine-year break. Their hero, Olivier Giroud, is at it again, with four goals contribution (two assists and two goals) in a commanding 4-0 win in front of a packed San Siro. He never gets old. At 36, he graced the game with a spectacular performance.

Grande Olivier!

Musa Abdullahi Kaga wrote via musaakaga@gmail.com.

By Abdussamad Ahmad Yusuf

It was Wednesday evening, and the clock was ticking to 6:00 pm. Alongside two friends, we were joined by another friend’s friend reminiscing my 44 days stay in Abuja, the Federal Capital — the longest I have stayed off Kano.

It’s a roadside discussion, and all topics have the freedom to cross our minds. So we present, discuss, argue and analyze. We sometimes even pass verdicts and judgments.

In Kano, it is Majalisar Bakin Titi, the roadside parley. It is a local gathering of men. In the local roadside parleys, unless in some exceptional circumstances, there is segregation of age, group, social and even economic status. While there is Majalisar Attajirai, the wealthy’s parley, there is that of the humbles, nobles to that of ‘Yan caca, the gamblers’. Men branched in the majalisa after work or after market hours in the evening. For the youth, joblessness and idle-mindedness have made their conversation almost an all-day affair.

It’s easy when you talk of youth or a range of bachelors, rest assured, women and girls have to find a way to dominate the discussions.

Habu would begin showing the girl in blue that her Atampa cost six thousand, the bag two, her veil eight hundred; putting everything she wore averagely kept at Fifteen thousand. She was of humble background and not suitable to be “settled with”, he concluded. Marrying her means you have to struggle all your life to satisfy your needs and hers’ and expect nothing from her side or her parents. Is it crass materialism or the new normal? Anyway, it’s a roadside parley, not an academic or intellectual forum.

Until the beginning of the 1990s, marriage is contracted on the mutual friendship between two families of the intending couples, for settling disputes, generally to stiff bonds or forge new ones. Therefore, the material benefit does not count as much, even at the community, not a familial level, where crowd-achievement due to communal lifestyle is more prevalent than the individualist materialism in prevalence today. 

This permeation of a materialistic viewpoint of life has degraded the standard of familial life seen manifest in roadside discussions, more unfortunately, stemming from the Manyan Gobe, leaders of tomorrow who are nurturing an ignorant standpoint for the nucleus of society: the family.

The Habu thesis painted above shows the complexity of young man’s  ‘misthinking’ wealth, status and rank for fancy and expensive dress and accoutrements. Sadly, it has reduced young girls of marriageable ages to racing for material possessions; an iPhone – the latest in the market, expensive ‘Vatik’ Atampa, posh shoes for kece raini, ‘being above equals’.

These are the ‘yan mata Roadside Discussions extolled to the high heaven, and about-to-marry young men internalize as the best description of a woman to seek her marriage. It is no longer about the Ladabi (obedience, and I am not being apologetic to the ‘alpha’ men), kunya (modesty and good manner), hankali (sobriety), mutumci (humanity toward others) and  Karamci (generosity), in addition to what zamani, current dynamic brings; industriousness, economic dexterity, education (in the western sense or the karatun boko) and may be tech-friendliness.

The Roadside parleys are a hub to discuss which girl has the curviest hip, who has a bosom chest and who walks beguiling, and identifying who has Girman kai, ego in the community. The one egoistic, closely when interrogated, one would discover she is the one who is not trading her teeth for beautiful smiles at any of these near-jobless men, what they will turn out to brand Rashin kamun kai, not modest. The best of the times, if any,  is one that discusses, often prejudicial perspectives, who is mutuniyar kirki, a good girl and who is not.

Many girls dodge passing by roadsides parley to skip their topic brought up unsolicited and to evade the roadside social appraisals and analyses of their lives.

What I will not close, however, without telling you; beautiful marriages have been tied from Roadside Discussions, even though, one may argue equally, many have been dissolved thanks to Roadside Discussions. But, the paradox notwithstanding should not deter young men and women from being the best they can be so that the best comes their way.

Abdussamad wrote in from Kano and can be reached at Abdussamadahmad69@gmail.com

By Safiyanu Ladan

The National Health Insurance Scheme (NHIS), now Nigeria Health Insurance Authority (NHIA), was established under NHIS Act (2004) by the Federal Government of Nigeria to provide easy access to health care for all Nigerians.   

The central idea of the scheme is to enhance healthcare delivery to all Nigerians at affordable prices. Hence, easy access to health care installations for all Nigerians is consummate as it would drastically reduce, among other effects, neonatal and maternal deaths which have been the bottleneck of Nigeria’s development.  

According to World Health Organization (WHO), the maternal mortality rate in several low-income and middle-income countries is alarming. For example, Nigeria and India account for about 34% of global motherly deaths. 

Nigeria’s maternal mortality rate (MMR) is 814 per 100,000 live births. The lifetime threat of Nigerian women dying during gestation, childbirth, postpartum and post-abortion is 1 in 22, in contrast to developed countries, estimated at 1 in 4,900. 

Still, the WHO attributed the high prevalence of maternal deaths in Nigeria is inequality in access to health services.  

To contend with the challenges associated with maternal deaths in Nigeria, the studies by WHO suggested some modalities, one of which is perfecting the accessibility, availability, affordability and quality of health care in PHCs will most probably reduce the high rate of neonatal and maternal mortality in Nigeria.  

Upon assumption of duty in 2019, the selfless, diligent, and workaholic professor of family medicine unveiled a  novel 3 points agenda which includes, among other effects accelerating the scheme towards achieving universal health coverage for all Nigerians.  

In ascertaining that, the amiable and agile professor and his platoon worked round the clock, day in and day out, and sought out the legislation that changed the narratives in NHIS. A milestone that his forerunners failed to achieve. Therefore, the credit goes to him. 

On May 19, 2022, he made history, having successfully secured the signing of the National Health Insurance Act (NHIAA) 17 into law by the National Assembly. 

The signing of the National Health Insurance Act 17, which gave birth to the National Health Insurance Authority ( NHIA), is a breakthrough in the full implementation of all-inclusive access to health care.  

The legislation provided a legal framework for all Nigerians, including the most vulnerable, to have easy access to quality healthcare delivery through the National Health Insurance Authority.

 Professor Sambo said to ensure the effective perpetration of the scheme. The FG would spend a whopping 1.4 trillion for the Health Insurance premium of about 83 million Nigerians who fall within the vulnerable group of citizens of the country. 

His tireless efforts towards achieving the chivalrous change of NHIS clause “ May ” in section 16 of the NHIS to “Shall”, thereby making it all-inclusive, is greatly applaudable. 

The previous professor Sambo has set an unprecedented pace towards evolving NHIA to achieve its mandate of ensuring Universal Health Coverage for all by 2030. With Sambo at the helm of NHIA, it’s attainable. 

Safiyanu Ladan writes from Zaria.

By Sule Abubakar Lucky Mark

The throwing of verbal punches soars dramatically, and I don’t know when it will come to a screeching halt. These Obidients are radical but not tactical. To them, all that glitters is Obi, and all that is Obi glitters! And if it is not Obi, then it should not be any other person. All that is Obi should be deified, but all that is not should be demonised, demolished and desecrated. What insolence!

Of course, political wrangling is not bad. On the contrary, a sensible, harmless political dispute beautifies democracy, especially as it has almost become our culture in Nigeria during electioneering. However, if it is taken to the extremes, that is when such political culture becomes autocratically undemocratic!

When people declare their interest/candidacy, they automatically sign up for public scrutiny and surveillance. And as we all know, deep-seated criticism is one of the essential components of democracy. ‘It’, according to Professor Farooq Kperogi, ‘marks the difference between autocracy and democracy.’ Unfortunately, this central democratic constituent is subdued in Nigeria, especially by some of these Obidients.

Peter Obi has been literally deified (aka ‘godified’) by most of his supporters, especially the ones I have seen and met. Whenever Obi is subject to intense scrutiny, it is considered blasphemy. They have malevolently vilified me (and others, too) for harmlessly asking questions and even writing objectively on Obi. Some of them come up with unsubstantiated claims that some people have paid me to write what I write or that I have some political affiliations with certain presidential candidates. Some of the Obidients go as far as sending irritating, threatening and accusatory PMs to me. Funnily enough, an elderly Obidient told my first cousin that my cousin should not greet him again for supporting a different candidate from his.

This visceral deification of Obi was surprisingly taken to the extremes when I saw some Obidients threaten other people with metaphysical and extrajudicial threats of death. On Facebook and, especially, on Twitter, the more intense your criticism of Obi, the higher your threat. And the milder your criticism of Obi, the milder your invective from the Obidients!

Democracy, as I always say, is choice-driven. So, you can’t use asinine threat, weak-kneed verbal causticity, and the modern pejorative sense of rhetoric to compel others in a democratic setting. Coercion is an infringement on the democratic rights of people!

Every criticism hurled at Obi is considered by this set of Obidients as sacrilegious. When Obi is brought under even the littlest public scrutiny, such public scrutiny would be instantly met with their stiffest form of opposition. Their belief in the sacredness of Obi is as strong as they come, but I can unequivocally say that Obi, like every other Nigerian politician, is not some infallible demigod. So, the beatification of Obi should stop now!

If the ‘Obidient movement’ is for ‘political revolution’, as they say, why do they still tow the path of vulgarity which could eventually stymie their goals? Such hostility towards other people could make Peter Obi’s chance of winning the election peter out because the more they are hostile towards people, the more they unwittingly drive prospective supporters away.

Supporters are won over through brilliant persuasion, not through the usual throwing of verbal punches at other people and the hurling of rhetorical missiles at prospective voters/supporters!

Sule Abubakar Lucky Mark via suleabubakarmark2020@gmail.com.

By Prof. Abdalla Uba Adamu

As we enter into the ‘will they, will they not’ mode of uncertainty typical of Nigerian public culture about the change of Nigerian higher currency denominations announced by the Central Bank of Nigeria (CBN) on 25th October 2022, my mind went back to an article I wrote on 16th April 2007. This was in the wake of the removal of “Arabic inscriptions” on the Nigerian currency (the Naira) on 28th February 2007 in the new currency notes that removed the Ajami (Hausa written in Arabic script) writing that indicated the denomination of the respective currency note and replaced with the Latin alphabet. This is a ‘remix’ of that posting on the then-popular platforms of Blogspot. Mine was called Nishadin Hululu (Hausa Popular Culture).

The full historical overview of how the Arabic “script” came to become part of the essentially northern Nigerian Muslim Hausa educational package is given in Manuscript Learnability and Indigenous Knowledge for Development – Hausa Ajami in Historical Context. A version is available at https://bit.ly/3zoi7XN.

I rarely bother to visit Nigerian “Naija” websites on the web or any other group of politically motivated Nigerians. I know what I will find – the usual vituperative tirade against northern Nigerians, Muslims, Hausa, ad nauseum. Southern Nigerians have three fundamental articles in their crusade against northern Nigeria: Islamic fanaticism, conservative feudalism and their weird perception of the “born to rule” syndrome held by the ‘northerners’. No matter how many groups of Nigerians you interact with, these three form the main focus of the divide in Nigeria. They are the main reasons why Nigerian “unity” is virtually impossible.

I doubt if there is any other group of Africans who hang out their dirty ethnic laundry like Nigerians. Although, I accept, for the most part, such ranting is probably not personal; they are basically religious – the Christian versus Muslim divide, rather than any feeling of superiority of one ethnic group over the other. Any such feelings of superiority are part of a religious template that sees the acquisition of education as the central criteria for judging the value of a whole people. Thus education, not religion, is the central fulcrum around which the Nigerian nation wobbles.

Southern Nigerians acquired education through Christian Missionary activities from about 1849. Such education became the mainstay of acquiring Westernized modernity. Inevitably Western education brought by Christian missionaries to Nigeria became equated with Western Christian values. For the most part, Christian southern Nigerians are happy with this because it makes them “civilised” – in the absence of any cherished antecedent cultural values. Thus, any other worldview is considered barbaric.

Northern Nigerians, specifically the Hausa and the Kanuri, acquired education through conversion to Islam since 1250 and even earlier in the Kanuri kingdom. The constant eddy of scholars from north African learning centres throughout the 14th to 17th centuries ensured a sustained scholastic tradition in Muslim northern Nigeria. Muslim northern Nigerians, therefore, had a longer exposure to the concept of formalised learning and literacy than southern Nigerians. Universal basic education was indeed introduced around 1464 in the city of Kano when new methods of indigenising the Arabic script to Hausa phonology were created. This led to the creation of a novel way of writing out the Hausa language in a script that young scholars will understand. This method of indigenising Arabic script to the Hausa language became “Ajami”. It became one of the main ways of educating young pupils in northern Nigeria. Do you remember all those “Almajirai” you see in northern Nigerian cities? Well, most are fluent in Ajami writing. Currently, the most prominent modern Hausa political singer (though not the most talented or likeable), Dauda “Rarara” Adamu Kahutu, has an extensive catalogue of his songs, all written in Ajami which he reads as he records in the studio.

Ajami, therefore, is any literacy strategy in which any language is written in Arabic. Over 50 languages are currently written in the script. First, let us look at the parallel sphere. If any African language is written in Latin characters, it can be called Ajami. Ajami is not Islamic; any more than the Latin alphabet is Christian.

However, in a new era of reform, CBN decided to remove the “Arabic” script from the Nigerian currency in new currency notes launched on 28th February 2007. The removal of the Ajami script on the Nigerian currency reflected Nigeria’s deep-rooted religious divide because the Arabic script was seen as religious – and Nigeria is considered a secular country. This equates Arabic with Islam – ignoring the vast number of Arab Christians throughout the Middle East.

The logic of the removal of what the Nigerian economic establishment calls “Arabic inscription” on the Nigerian currency given by the Nigerian Government was premised on using a Latin inscription that is available to all Nigerians (even if in mutually exclusive languages), rather than an exclusive script tied down to a particular religious culture. According to the then Governor of CBN, Professor Chukwuma Soludo, during a sensitisation visit to the Sultan of Sokoto,

“I will also like to inform you that the removal of the Arabic inscription on the notes is not targeted at any group or religion but rather to promote our language and cultural heritage…As you can see, Naira is the symbol of our nationalism and our pride. It is pertinent to let you understand that Arabic is not one of our national languages, and it was inscribed on the notes forty years ago because the majority of people then could read it in the northern part of the country to the detriment of their counterparts in the South (ThisDay, 16th February 2007, posted to the web 19th February 2007 at https://bit.ly/3TQ4FEw.

Similarly, the CBN issued a rebuttal to the controversies by stating that the “de-ajamization” was to “conform (to) Section 55 of the 1999 Constitution, which recognises four languages, English, Hausa, Ibo and Yoruba as medium of conducting government businesses.” After all, as they claimed, after forty years of Western education, most people in Nigeria should be able to recognise Roman inscriptions. This, we believe, can strengthen our unity by ensuring equity and fairness. Indeed, the replacement was done in national interest and the desire to comply with the Constitution of the country.”

But how can national unity be attained when a large proportion of the country is still marginalised? To prevent this marginalisation, the British colonial administration introduced the Ajami letters on the first Nigerian modernised currencies, well aware of the large education gap – and therefore, the ability to read and understand Latin characters on the country’s currency notes. An example was the £1 note.

“Fam daya” was prominently written to enable those literate in Ajami, but not the Latin alphabet, to identify the currency.

Interestingly, the main argument was that the presence of Ajami on Nigerian currency was seen to the “detrimental” to southern Nigerians (who presumably do not understand it) – yet the inclusion of the Latin alphabet is not seen as detrimental to non-Roman literate northern Nigerians (mainly Muslim Hausa, who presumably do not understand it). In this warped logic, it is, therefore, easier to alienate Muslim Hausa northern Nigerians than southern Nigerians, especially since a Christian was the President of the country (and a Christian Governor of the Central Bank facilitated the alienation). Of course, when a Muslim becomes the President, the arguments might be revisited – and reversed, which another subsequent Christian president will also revisit, and so on endlessly. Farooq Kperogi actually imagined a nightmare scenario that might come out of this in 2022 at https://bit.ly/3TOt2T1.

The inclusion of the script on the Nigerian currency by the British colonial administration was an acknowledgement of the rich literary heritage of a vast number of people in Nigeria who could not read the Latin script– and not a strategy to impose Islam on anyone in Nigeria. Indeed, the British colonial administration had no reason to propagate Islam. Yet on the currencies circulated by the same administration, the “Arabic inscription” was conspicuously present. This was maintained until 2007 when the despised Arabic inscription was removed and replaced with the much-loved Latin ‘inscription’. An example with ₦50 illustrates this.

The ₦50 with the ‘Arabic inscription’ of Ajami merely indicates that it is fifty naira in Hausa. In the redesigned ₦50, the Roman name for the Hausa was ‘naira hamsin’ instead of the Ajamized ‘hamsin’ in the old note. Yet, ‘hamsin’ means fifty in Arabic! So, like it or not, Arabic remains on the naira. To get rid of it, you have to get rid of the Hausa language entirely since about almost 45% of Hausa words are based on the Arabic language.

Further, other multicultural countries pay such homage to multiple literacies in their currency notes. The Indian currency, for instance, has 15 language scripts, including Urdu (Ajami) – despite Arabic not being part of its national languages.

And while not explicitly stated, the links made by the Nigerian economic establishment with Arabic to Islam seem to be part of a move to “de-Islamize” Nigeria – scoring a cheap point, particularly in the way most northern Nigerian states re-introduced Islamic Shari’a in their governance from 1999 led by Zamfara State, and the earlier issue of Nigeria’s membership of the Organization of Islamic Countries (OIC) in January 1986, which the Nigerian Christian (as well as Marxist Muslim) groups were against.

We look forward to the new currency notes in December 2022.

Prof. Abdalla Uba Adamu wrote from the Department of Information and Media Studies, Bayero University Kano, Nigeria. He is, among many other things, the former Vice-Chancellor of the National Open University of Nigeria (NOUN). He can be reached via auadamu@yahoo.com.

By Maryam Mohammed Bawa

The outbreak of Covid-19 in late December 2019 has wreaked havoc worldwide, especially in critical sectors like education. Students, schools, colleges, and universities have been deeply affected. According to the United Nations Educational, Scientific and Cultural Organization (UNESCO), over 800 million learners from around the world have been affected, 1 in 5 learners cannot attend school, 1 in 4 cannot attend higher education classes, and over 102 countries have ordered nationwide school closures while 11 have implemented localized school closure.

The sudden outbreak of coronavirus disease 2019, which originated in the city of Wuhan, China, has become a major public health challenge for China and countries worldwide. The pandemic has led to the total lockdown of most human activities in various parts of the world. Infection control measures were necessary to prevent the virus from spreading further and to help control the epidemic. One of the control measures is the total lockdown of schools at various levels worldwide on March 19, 2020. Through the Federal Ministry of Education, the Nigerian government ordered the closure of all schools at various levels.

There is no doubt that the interference of the coronavirus pandemic has caused so many challenges in the Nigerian education system. Covid-19 has had an enormous negative impact on education at every level worldwide. Education is among the sectors with the devastating effects of the Covid-19 pandemic. Before the pandemic, the Nigerian education system adopted a face-to-face approach to teaching and learning in primary and secondary schools.

Primary and secondary school learners were not allowed to own any digital gadgets such as phones or computers. With the emergence of the lockdown condition and school closure, teachers and learners were helpless about how to continue learning in the face of the pandemic following the pandemic. In many African countries, the pandemic experience has been traumatic but not perhaps as catastrophic as some observers and experts had predicted. Mistakes were made, but there were notable successes too. Some African governments and institutions took steps that showed the sort of foresight, imagination, and innovation that was often lacking in other parts of the world.

It is on record that education challenges during the Covid-19 pandemic include school closures. So as not to spread the virus, the students and everyone else were advised to stay at home and have classes online instead for those who are able. The lack of face-to-face interaction and poor facilities sometimes led to poor learning. There was also unequal access to education opportunities and poor skills. As I stated earlier, not every pupil had access to gadgets, so there would be unequal knowledge gain or inequality in education.         

Furthermore, the pandemic negatively affects education, causing poor school enrollment and poor achievement because proper attention was not given to schools at that time. Poor school health and challenges in school assessment and transition. This was a challenge because some students were not a part of it, which led to chaos and confusion after the resumption. Also, schools weren’t going at the same pace because some were in their first term while others were already getting promoted. In this direction, Nigeria should put in place measures that will help to tackle such situations in the future, considering the negative impact of Covid-19 on education in Nigeria.

Maryam Mohammed Bawa wrote from the Department of Mass Communication, Skyline University, Nigeria. She sent this article via magicwriter009@gmail.com.

By Abdullahi Nayaya

Education, especially at the tertiary level, remains the bedrock for national progress and prosperity. It provides society with skilled manpower and eases the process of governance and technological progress. Governments, the world over, invest hugely in education in their quest for human capital development. In this regard, I write this piece to appeal and send a friendly reminder to Gombe state Government to fulfil its promise of settling students’ scholarship arrears.

Many students have lost their valuable property for a long time, so they waste staying at home. In addition, students left their valuables in the hostels or their rented houses off campus due to the recent eight-month-old strike by the Academic Staff Union of Universities, otherwise known as ASUU.

Given the plights of the students, therefore, I would like to appeal to the Gombe State Government under the leadership of His excellency Alh. Muhammad Inuwa Yahaya, as a matter of urgency, to come to the university students’ aid, particularly those studying outside the state. This category of students deserves to get scholarship arrears so they can go back to their various institutions/campuses smoothly. Undoubtedly, this would greatly help the poorest among them and even those who have and put a smile on their faces. There is no better time to help students than now!

To my recollection, Gombe State students have not been paid their stipends for the past three years. Also, it has been reported in the news that the State Government has promised to pay the scholarship when the universities re-open. It made this promise when the State Governor invited the Gombe State Students Association (GOSSA) president and his entourage for Iftar during the holy month of Ramadan in the government house.

Now that the universities have re-opened, we pray that Gombe State Government will fulfil its promise as it has been known. Despite the economic uncertainty, the State Government is doing its best in terms of education, infrastructural development, healthcare, security, etc.

I hope our governor, the ministry of education and all concerned will expedite actions to help and pay the Gombe students their scholarship entitlements. The students have suffered a lot at the hands of the cruel repercussions of the strike, and now all students dearly need help. I am happy because I know our great governor of Gombe State has listening ears, and he has already promised to pay. I am sure he will pay. This is just a reminder, Sir.

Long live Gombe State Government.

Long live Gombe state students.

Best regards to the daily reality.

Abdullahi Nayaya writes from Gombe State, Nigeria.