Opinion

By Prof. Abdelghaffar Amoka

Protesters’ starvation, which the Muhammadu Buhari government institutionalised, is taking a new dimension and receiving attention with the detained starved kids. The country’s intellectuals were starved for 8 months in 2022 for protesting the degradation of the public universities, our own universities. 

Many of those talking now justified the starvation. You said the professors deserved it. You said what made the lecturers think they could fight the government. Many people on social media mocked the intellectuals.

They refused to give up despite the starvation. Many lost their lives, but they were willing to continue with starvation for the system to get the deserved attention. However, the government had to seek the help of the judiciary to force them to teach with hunger. The court did and justified the starvation with a policy called non-work, no pay.

Unfortunately, in its wisdom, the court could not help resolve the issues that led to the strike. Despite the noise from the Bola Ahmed Tinubu government that the Academic Staff Union of Universities (ASUU) won’t go on strike again, no effort has been made to resolve why ASUU is always going on strike. The issues still linger with the usual poverty of sincerity. 

Then, there was another form of protester. The bad governance protest on August 1st, 2024. Some of the protesters were arrested and charged with treason. They don’t have to stop their salaries because most are kids on the street without work. They can be detained and starved. They were arrested and starved for 93 days with a hard fight for them to be arraigned. They were eventually taken to the court yesterday with their bony body. Some could not stand on their feet. They were lying on the floor for prosecution.

A lawyer who could not stand the hunger bought the starved kids biscuits in the court. They rushed the biscuits like their life was hanging on them. Only God knows the last time they saw that to eat. The judge remanded the kids at Kuje pending when they can satisfy his bail condition of ₦10 million each of them. Where are the level 15 civil servants with ₦10 million that will bail these kids, who likely live on the street? Are we correcting or hardening these kids when they return to the street? 

If professors are starved for 8 months by the government, tell me who they can’t starve? An injustice to one is an injustice to all. But you supported Buhari for Institutionalizing the starvation of protesters when he started with the country’s intellectuals because a northerner was in charge. You were thinking it would end with the lecturers. Now, the starvation of protesters is taking a new dimension. The sight of the detained starved kids in Kuje prison made everyone cry. 

And we are Muslims and Christians that are very religious but heartless. So, how do we end this inhuman attitude to ourselves? 

Abdelghaffar Amoka Abdelmalik, PhD, wrote from Ahmadu Bello University, Zaria. He can be reached via aaabdelmalik@gmail.com.

By Ibrahim Sulaiman

Let me celebrate a trio of my teachers, Miss Tina, Mr KJ Kabir and Mr Nebo Ekene. They are not only my teachers but have also stood out for making me academically ambitious. 

Graduating from a nearly dying government secondary school system in the North Eastern part of Nigeria in the early 2000s was discouraging for students being churned out from these schools. These National Youth Service Corps (NYSC) members were determined to make us think and dream like our counterparts in other schools that were practically better than ours. 

Miss Tina (as she was then), a UniLAG-trained geographer, was very concerned about covering the syllabus. She wanted me to sit for JAMB the following year, as none of us had registered for the matriculation exam that we finished every year at school. She gave me a pass in A&B to read in preparation. She also contacted me after leaving Jama’are when she hadcompleted her one-year mandatory NYSC.

Mr KJ Kabir (from Kwara State) was concerned about my proposed course of study. He was our Press Club patron, and I was one of the club’s newscasters. He would always ask through discussion, ‘Ibrahim, what do you want to study? ‘I would reply, ‘Mass Communication, Sir’ (having been influenced by the press club plus the fact that I was and am still a radio fan). From our discussion, I learned that he wanted me to study political science (he is a university graduate of political science, too). 

Mr Ekene (a Baga-born Igbo from Enugu state with an excellent and near-perfect command of the Hausa Language) was another dedicated teacher and a mentor. This corp-member teacher will always fix classes and/or extend classes beyond the allotted time in his bid to cover the syllabus. 

The lodges of the trio were vestibules for extra lessons for me. I frequent their houses, and they’re always available for me. I remember vividly when Mr Ekene left the school quarters to stay in Cooper’s lodge in Jama’are town. I used to go there for my lessons. These experiences prepared me and, of course, made me conscious about proceeding with my studies immediately. 

This consciousness made me focus more on education than anything else. Some of them were disappointed in me when I told them that I was enrolled in a diploma program. They all wanted me to be in university after secondary school. But I always assured them I would proceed from there, and I did!

To these teachers, the trios, I am ever grateful for the inspiration. The books you gave me while passing out from the NYSC and the Q&As bequeathed to your chosen student were sources of inspiration that keep prodding me up to today. They will keep pushing till I reach the pinnacle, called PhD (soon)! Thank you so much for your selflessness and service to humanity.

Ibrahim Sulaiman writes from Abuja, Nigeria and can be reached via ibrahimsulaiman193@gmail.com

By Abbas Aliyu Libata 

Every individual possesses a unique talent, a natural gift that often takes time to uncover. For some, it is an early realisation, while for others, like myself, it takes a period of self-reflection and careful observation. 

My journey of discovering my unique talent has been a process of exploration filled with curiosity, self-doubt, and clarity. In the world of tailoring and fashion design, I found my calling, a profession that brings me joy andfuels my creativity.

I remember watching people around me, often amazed by how effortlessly they executed imaginative and creative tasks. Their work, whether art, music, or other forms of expression, seemed to flow naturally as if it were second nature to them. I couldn’t help but wonder: What was my talent? Was I overlooking something? This uncertainty drove me to study myself and observe how I interacted with different activities, hoping to pinpoint what made me feel most alive.

The journey was challenging. I explored various activities, searching for one that resonated with me. Gradually, I realised my attraction to tailoring and fashion design through my appreciation of fabrics and patterns and my vision of new designs. It took time to recognise this as my true talent.

The turning point came when I decided to immerse myself in design fully. While tailoring was my primary profession, designing offered something more—a unique joy. I felt an overwhelming sense of fulfilment whenever I created new designs, sketched ideas, or experimented with fabrics. The joy I experienced wasn’t just about the monetary rewards that came with the profession but also about the creative satisfaction that designing brought. I had found my talent.

According to career coach Laura Garnett, talent discovery often involves a combination of self-awareness and persistence. She explains, “Your talent lies at the intersection of what you enjoy doing and what you do well. Often, it takes time and patience to uncover it because you need to experiment with different activities to see what resonates.” My experience perfectly reflects this. The more I designed, the more I realised that this was something I was good at, bringing me immense happiness.

Research from psychologists like Dr Angela Duckworth suggests that perseverance and passion, what she calls “grit”, are vital to uncovering and developing talent. I can relate to this concept because I had to persist in my search for my unique talent, even when I doubted myself.

Looking back, I see how important it was for me to go through self-discovery. Finding my talent in tailoring and fashion design has been one of the most rewarding experiences of my life. It has given me a sense of purpose and fulfilment that I might not have found had I not taken the time to explore, reflect, and experiment. Now, every design I create reflects my joy and passion for my profession, a profession that has allowed me to express my unique talent in ways I never imagined.

I came across a friend who disclosed that he believes unique talent exists in people but has yet to discover his. 

Through this journey, I have realised that discovering one’s unique talent requires patience, observation, and a willingness to embrace the things that bring us joy, even if they aren’t immediately apparent. It was fashion design, a craft that connects my passion and creativity to something I can share with the world.

Self-observation and reflection are among the most important steps in uncovering your talent. Take time to observe how you react to different activities. Notice what excites you, where you lose track of time, or what makes you feel fulfilled. Keeping a journal to record these moments can help reveal patterns and reveal your natural abilities.

Experimenting with different fields is another critical part of the process. Your talent might be in an area you haven’t yet explored. Trying out new hobbies, engaging in unfamiliar projects, or learning a new skill can help you discover interests and strengths you didn’t know you had. Don’t limit yourself to what seems comfortable or traditional; sometimes, talent lies in unexpected places.

Additionally, don’t underestimate the power of seeking feedback from others. Often, those around you can provide insight into your strengths and talents that you might overlook. Ask friends, family, or colleagues for their perspectives on what you do well, where you shine, or what they think makes you unique. Their observations can offer valuable clues in your self-discovery journey.

It’s also important to follow your passion rather than just chasing money. While financial rewards are essential, true talent often lies in what brings you personal satisfaction. You may not immediately see financial gain from pursuing your passion, but the joy it brings is a crucial indicator of where your unique abilities might be found.

Be prepared to exercise patience and persistence in the process of talent discovery. It is not always an immediate realisation and can take time, especially if you are exploring new fields or refining your skills. Even when you feel stuck, continue pursuing different avenues and allow yourself the time to grow and evolve.

Learning from others is also a valuable strategy. Studying experts in areas that interest you, attending workshops, or reading books by individuals who have mastered their craft can offer insights into how to cultivate your talent. Their experiences and advice can serve as a guide for your journey.

Lastly, once you have an idea of your talent, align it with a career path. When your professional life reflects your passion, you are more likely to feel fulfilled and motivated. Combining your talent with a career can lead to personal and professional success, allowing you to channel your unique abilities into something that brings value to yourself and others.

Abbas Aliyu Libata wrote from the Mass Communication Department at Bayero University, Kano, via elabbas434@gmail.com.

By Rabi Ummi Umar,

Nature bestows unique characteristics upon creatures of all species. One distinctive feature for humans, particularly women, is menstruation, otherwise known as periods. This menstrual cycle often comes with an enormous amount of pain and discomfort. 

Hence, I get aggravated when people, particularly men, downplay or dismiss the pain associated with periods. It has become all too common nowadays, and I often wonder, “What is their thought process behind such disregard?” This disregard is part of what we have come to know as period stigma—the social, cultural, and emotional shame or embarrassment associated with menstruation.

Women typically experience menstruation for two to seven days a month. Still, they also face a range of challenges, including premenstrual syndrome (PMS), sadness, menstrual pain, depression, and post-menstrual depression. For these reasons, we deserve sympathy and support.

Menstrual cramps are painful sensations that affect many individuals before and during their menstrual period. The pain typically targets the lower abdomen and lower back. Women often experience additional symptoms, such as loss of appetite, nausea, diarrhoea, and more. Depending on the individual, menstrual cramps may last for at least three days or even longer.

Reports have shown that approximately 5% to 15% of individuals experience period pain so severe that it impacts their daily activities. According to Cleveland Clinic, the figure could be higher due to underreported or unreported cases.

There are instances where I have witnessed men being insensitive towards the pain women experience during their periods. Sometimes, if the situation warrants it, I share my opinion; otherwise, my best option is to watch helplessly or move on.

Women are paradoxically both fragile and incredibly strong creatures, enduring immense physical and emotional challenges every month. This never-ending cycle, which results in the loss of an appreciable amount of blood, makes it particularly hurtful when someone dismisses or undermines the experiences we go through.

A genuine suggestion is that when it is that time of the month for your partner, sister, mother, or loved one, show your support with a thoughtful gesture. Be present for them, even if you cannot fully comprehend their experience. Make them feel seen and cared for. Do your research, take the necessary steps, and understand what works best for them. It makes a bigger difference than you might think.

Recently, there was a heated discussion on X (formerly Twitter) regarding PCOS—polycystic ovary syndrome, a hormonal disorder that causes enlarged ovaries—that left me stunned. Although I cannot recall the exact comment, it disregarded the severity of the condition and painted women as unhealthy, much like what happens with periods.

One piece of advice from that social media conversation resonated with me: “Review your partner’s Twitter to gain insight into their thoughts before committing to a relationship.” I cannot stress enough how important this advice is. It underscores the need to have people in our lives who will be there for us, especially in matters such as menstruation and PCOS, which are dictated by nature.

Imagine being with someone who does not understand or invalidates your experiences. I urge women to prioritise getting to know their partners well, particularly their emotional intelligence, before committing to a relationship.

Men should also show support during menstruation. Instead of making insensitive comments, they can educate themselves.

Learn about menstrual health and its effects to be a thoughtful brother, husband, father, or friend. Offer emotional support and empathy, help with household chores and errands if needed, and encourage open conversations to end the stigma associated with periods.

By doing so and being more considerate, men can create a more comfortable and supportive environment for women. The world can be kinder to women—we deserve it!

Rabi Ummi Umar is an intern at PRNigeria and a student at Al-Hikmah University, Ilorin. She can be reached via rabiumar058@gmail.com.

By Zainab Haruna Abba

Social media has become an integral part of teenagers’ lives, but its impact on their well-being and mental health is a topic of concern.

Social media allows teenagers to connect with friends and family, share their thoughts and experiences, and access information and resources. It can also provide a platform for self-expression and creativity. Additionally, social media can be a powerful tool for raising awareness about important issues and promoting social change.

The impact of social media on teenagers can be significant. It’s not just a case of losing sleep and getting distracted during the day; social media can have far-reaching adverse effects on a teen’s mental health.

As the adolescent brain is still developing, it’s more vulnerable to time online. And since teens can sometimes struggle to self-regulate their screen time, their exposure and the risk of harm increases. As a result, teens’ social media use often correlates with depression, anxiety, low self-esteem, envy and loneliness.

However, parents can take steps to encourage responsible use of social media and limit its negative effects. Setting reasonable limits on social media use is crucial. Parents should talk to their teens about avoiding interference with important activities such as sleep, meals, or homework. Establishing a bedtime routine that avoids electronic media use and keeping cellphones and tablets out of bedrooms is also essential.

Monitoring teens’ social media accounts regularly is vital. Parents should let their teens know they will check their accounts and follow through. Explaining what’s not okay to share or do online, such as gossiping, spreading rumours, bullying, or damaging someone’s reputation, is also important.

Encouraging face-to-face contact with friends is particularly important for teens who are vulnerable to social anxiety disorder. Parents should talk openly about social media and its potential impact, sharing their experiences and habits and asking teens how they use it and how it makes them feel.

Reminding teens that social media is full of unrealistic images can help mitigate negative effects. Parents can also help protect their teens by setting guidelines and teaching responsible use.

An estimated 4.9 billion people worldwide are expected to use social media in 2023. For teens who grow up with technology, those digital platforms are woven into the fabric of their lives.

“Social media is here to stay,” said Mary Alvord, PhD, a clinical psychologist in Maryland and adjunct professor at George Washington University and a member of the APA panel. That doesn’t mean we have to accept its dangers, however. “Just as we decide when kids are old enough to drive, and we teach them to be good drivers, we can establish guidelines and teach children to use social media safely,” Alvord said.

By Faruk Ak Waziri

I have always enjoyed learning new words, a hobby I developed while reading short stories and classic novels in junior secondary school. To better understand unfamiliar words, I began enriching my vocabulary, leading to a close friendship with the Oxford Dictionary.

Years of checking the dictionary have, apart from broadening the scope of my vocabulary, expedited my conversance with the basis behind the idea of a single word having several usages—a part of English language learning that wasn’t taught to me on a deep scope at school probably because it is deemed ‘advanced’ and therefore only sparsely incorporated into the Nigerian English curriculum for secondary school level. 

But my romantic attachment to the Oxford dictionary at that stage proved vital by equipping me with the knowledge I could have ended up missing, like the majority of my colleagues, because I had discovered therein that explanations regarding why a single word may have different meanings are attributed mainly to how people who lived within a particular period used it in context. This means a word may no longer have the meaning it used to entail a century ago. I found this idea of words evolving to adopt new meanings based on the context to which people living in a certain period apply them. 

My curiosity to learn more about this fascinating word metamorphosis led me to an English term called Etymology. Etymology is the history and study that trace the origin and development of a linguistic form, such as a word, to its earliest recorded usage in the language where it first appeared. Stumbling upon this term felt like putting the final jig in a puzzle. 

I finally learned that a word or term only translates to the meaning people consistently ascribe to it. And if, over time,such a term starts to be forced into use to convey a sense different from its original definition, the prevalent acceptance of this newfound usage gradually integrates into another connotation of the term, often suppressing the predominant standard meaning. 

When this happens, the new meaning of a word is said to have been absorbed into mainstream usage. Sometimes, this shift in meaning results from deliberate distortion by a select group of people. For example, the Hausa word “Aboki”, which traditionally means “friend” in English, has been twisted to carry a derogatory implication in southern parts of this country. 

This change often results from a willingness to accept one’s uninformed intuition about a word rather than its actual meaning. However, in most cases, distortion and bastardisation stem from a lack of understanding of the original meaning. This last point, which is the main purpose of this post, highlights the ongoing misrepresentation of the terms “alpha” and “alpha man” within the Arewa Facebook community as a case study. 

But before that, let’s briefly stroll through the history of what was once the world’s predominant usage. 

Originating from animal social dynamics, ‘Alpha’ is a word associated with the leader in a group of wolves known collectively as a pack. In a pack, the alpha is the fiercest, strongest, and most dominant male wolf. Embodying attributes such as bravery and those described by the aforementioned adjectives makes the alpha the standout leader of the pack. Metaphorically, “alpha” describes a male human possessing characteristics similar to the leader of a pack of wolves. He is referred to as an alpha male when a person excels above his peers, is assertive, and is hardly sentimental.

The term “alpha man” was continuously used to reference positive qualities in a man, such as leadership, charisma, ambition, confidence, decisiveness, and composure, up until the late 20th century, when it started to witness a semantic shift. The once positive connotations of the term began to be twisted to mirror the traits of toxic masculinity. This distortion continued through media portrayals, books, and online platforms, changing the concept into the laughing stock of what it once meant. Over two years, this distorted usage of the term graced the northern Nigeria online media space, especially the Arewa Facebook community, where it has since become a common address among male users who pridefully identify with the tag. 

The average Arewa Facebook alpha man propagates and would even argue that “alphanci”,; the ideal behaviour of an alpha man is a function of how stiff and emotionally closed off he tends to be mainly in his relationship with a loving partner—a wife or girlfriend. An alpha man shouldn’t chase a girl he likes and must never be explicit about his affections. However, as they believe, that must never be the case with the partner—she has to make it obvious her obsession with him, how much she loves and cares for him, because as enshrined in the alpanchi handbook, “man is always the prize”, and so the lady must contend with the burden of making the relationship work by constantly striving to maker her alpha man happy, lest she ends up losing him—her ‘very precious prize’. 

Today, especially within the Arewa Facebook community, the term “Alpha man” is no longer a tag for the confident, ambitious man—it is now a shorthand for someone overly aggressive, controlling, and egotistical. Instead of focusing on qualities like leadership, empathy, and care, the word is now a function of how domineering a man is to his spouse or girlfriend, a measure of how he treats her with dismissive nonchalance. 

In TV shows like The Originals and The Vampire Diaries, we’ve seen how Klaus Mikaelson, a hybrid possessing both the fiery vampire side and the ruthless werewolf gene, makes sacrifices for love. Despite being an alpha, Klaus listens to Camille and follows her guidance. For Caroline, he shows mercy on multiple occasions—something he rarely does.

In Twilight, Jacob Black did everything he could to win Isabella’s heart, embracing his role as an alpha. But now, the so-called “Arewa Facebook alpha man” does everything to the contrary. He treats his partner with disdain, wrapping toxic masculinity in the guise of being an alpha. The concept that was once premised on strength, leadership, and care now twists to an exaggerated caricature of masculinity, where aggression and control are celebrated. 

What is called “alphanci” has become more like masked misogyny. Alphopi or Alphawa, while hiding under the guise of a serious, no-nonsense persona, their actions towards women and even their stance within their circles only reveal a subtler form of suppressed misogyny. 

To the average Arewa Facebook alpha, you’re either an alpha or a simp—that’s the extent of their black-and-white thinking. They push for “alphanci” in a cult-like manner, and disagreeing with them means risking ridicule and condemnation from their ingroup. This behaviour has further mainstreamed the distortion of what was once a positive term. Now, when you hear “alpha,” it’s hard not to associate it with their toxic behaviour, even though most of them don’t even grasp the word’s true meaning. This is the effect of a concept that’s been relentlessly bastardised. Of Arewa Facebook community alpha men and the culture of mainstreamed bastardisation. 

And can be reached via farukakwaziri019@gmail.com or as Faruk Ak Waziri on Facebook.

By Usman Abdullahi Koli, ANIPR

Ralph Waldo Emerson once said, “The creation of a thousand forests is in one acorn.” This profound metaphor resonates deeply in the context of Bauchi State, where Governor Bala Mohammed’s dedication and visionary governance are sowing the seeds of transformation, elevating Bauchi into a beacon of progress. His re-election is not merely a continuation of policies but a renewed commitment to fostering hope, growth, and a brighter future for all.

Governor Bala Mohammed embodies humility, passion, and an unyielding commitment to public service. His journey from a distinguished Senator to the Minister of the Federal Capital Territory (FCT) and now as Governor illustrates a leader devoted to selflessness and service. His transparency and community-centred governance ethos have left an indelible legacy that resonates across the state.

Born on the 5^th of October, 1958, Bala Mohammed began his educational journey at Duguri Primary School in Bauchi, where he graduated with a first leaving certificate. He attended Government School Bauchi from 1972 to 1976, obtaining his WAEC certification. After completing his advanced-level studies at the North East College of Art and Science in 1979, he earned a Bachelor of Arts degree from the University of Maiduguri.

Bala began his civil service career as an administrative officer at the Federal Ministry of Internal Affairs, progressing to the Presidency as a Principal Administration Officer. His rapid ascent through the ranks—from Chief Supplies Officer at the Federal Ministry of Solid Minerals to Deputy Director at the Federal Ministry of Transport—culminated in his voluntary retirement to pursue a political career.

Under Governor Bala Mohammed’s administration, a remarkable passion for education has flourished. With an investment exceeding N13 billion in this sector, he recognises education as the cornerstone of a prosperous society. His administration has consistently supported students by covering WAEC, NECO, and UTME fees for thousands, ensuring that no student is denied educational opportunities due to financial constraints.

Beyond financial assistance, his administration has renovated over 100 schools, constructed more than 50 new institutions, and provided essential learning resources, fostering an environment conducive to quality education. Continuous investment in technical and tertiary institutions reflects a commitment to a holistic education that addresses the diverse needs of the state’s youth.

Under his stewardship, the health sector has also witnessed a remarkable transformation. His dedication is evident in the construction and renovation of over 204 primary healthcare centers and general hospitals across the state. Understanding that health is wealth, he tirelessly ensures that every citizen—especially those in rural areas—has access to quality healthcare services.

During the COVID-19 pandemic, Governor Bala swiftly responded by distributing over 85,000 face masks and implementing stringent health measures, saving countless lives. His collaborations with development partners have successfully eradicated polio, and his ongoing efforts to combat diphtheria and other infectious diseases have earned him accolades locally and internationally. Recently, he approved the upgrade of the Misau General Hospital to Federal Medical Centre status, fully equipping secondary healthcare centres across various local government areas.

A hallmark of Bala Mohammed’s leadership is his proactive approach to security and crisis management. He has significantly enhanced their operational capabilities by equipping military and paramilitary agencies with over 50 vehicles. His decisive actions during crises and efforts in conflict mediation demonstrate his commitment to peace-building.

Bala’s respect for traditional institutions and support for religious and community leaders foster a harmonious atmosphere in Bauchi, positioning it as one of the most peaceful states in Nigeria. His governance style is rooted in inclusivity, ensuring every group has a voice and representation in decision-making.

Governor Bala’s administration has revitalised Bauchi’s agricultural sector. Over 8,000 metric tons of fertiliser have been produced, and 1,000 farmers have been trained in modern agricultural techniques. The state has also been positioned as a food production hub. Distributing fertiliser to over 10,000 farmers has significantly increased yields, enabling irrigation farmers to export their produce beyond state borders.

Perhaps the most visible legacy of Bala Mohammed lies in infrastructure development. His administration has constructed over 300 kilometres of roads, including significant projects such as Duguri to Yashi (68.4 km) linking Tafawa Balewa and Alkaleri LGAs, Itas to Gadau (24.5 km), Udubo to Gamawa (25 km), Sade township road (2.8 km), Dualization of major roads, including the Kano road (22 km), Maiduguri road (14 km), and Jos road (12 km).

Additionally, the construction of flyovers in Bauchi, particularly at Wunti and the Central Market, underscores his commitment to enhancing infrastructure and urban development. Thanks to the governor’s relentless focus on urban and rural development, this transformation is so profound that visitors may require a guide to navigate the city.

As an indigene of Ningi LGA, I can personally attest to the life-changing impact of the new road network in my hometown of Nasaru. The network has opened up economic opportunities, improved access to markets, and reduced travel times for residents. This is a testament to how Governor Bala’s leadership enhances people’s lives.

Under the auspices of the Kaura Economic Empowerment program, Bala Mohammed’s administration has launched the most successful and sustainable empowerment initiatives in Bauchi State’s history. 

Key accomplishments include the distribution of 156 commercial buses across the 20 LGAs, the distribution of 1,500 tricycles to support local entrepreneurs, the implementation of a micro-grant scheme providing N10,000 each to petty traders, with a total funding of N200 million, the launch of the N75 million KEEP initiatives per LGA for youth and women empowerment and allocation of N500 million for soft loans to traders and artisans.

As Governor Bala Mohammed marks his 66th birthday, we celebrate him as a leader, father, mentor, and patriot. His life exemplifies the power of perseverance, vision, and service. The people of Bauchi and Nigeria are fortunate to have a leader who addresses today’s challenges and is dedicated to creating a future that benefits future generations.

Recognised for his remarkable achievements in Bauchi, Bala has received numerous accolades, including the prestigious Federal Government Award of Excellence and the esteemed title of CON. His traditional titles, such as Kauran Bauchi, Turakin Ningi, and Wazirin Dass, reflect the respect and admiration he commands across diverse communities.

As we look ahead to the next three years of Bala Mohammed’s administration, one thing is clear: Bauchi is on a path to greatness. His leadership has established a solid foundation for growth, and his vision will continue to propel the state to new heights. The people of Bauchi have once again placed their trust in him, and he has repeatedly proven that he is worthy of that trust.

Governor Bala Mohammed’s journey is far from over. His determined dedication to the people of Bauchi, his passion for development, and his commitment to good governance will continue to inspire us all. As we celebrate his achievements, let us also look forward to the brighter future he is building for us all.

Happy 66th birthday, Your Excellency. May your days be long, and may your leadership continue to shine as a flare of hope and progress for all.

Usman Abdullahi Koli wrote via mernoukoli@gmail.com.

Coming to Europe—legally or otherwise—is not easy. Countries, including Germany, have tightened their immigration policies and continue to do so.

Of course, several European countries have a shortage of highly skilled workers. However, they follow due, often bureaucratic, processes to hire those workers.

I don’t know how to hire or influence anybody or any institution to hire anyone. If I knew, my immediate family and close friends would be the first I would bring here, not “random” social media contacts.

I appeal to some people who contact me via DM about job and scholarship opportunities in Germany. I share such openings here and, especially, on LinkedIn. Try your luck and pray. Muhsin may not be able to help you in the way you think.

Everything is available on the Internet. Explore sites and YouTube. But don’t fall for scammers. Your employers will not ask you for money; instead, they will pay you. Scholarships are not for sale. Your qualifications and competence will earn you one.

May the Almighty God make it easy for everyone, amin. May you secure your dream job or scholarship sooner than you anticipate, amin.

Dr. Muhsin Ibrahim teaches at the University of Cologne in Germany and he can be reached via muhsin2008@gmail.com.

By Timothy Agberagba 

Artificial intelligence (AI) chatbots have gained prominence in Nigeria, bringing benefits and potential side effects to Nigerian students and the general public in particular. 

AI chatbots are computer programs or interfaces that can carry on human-like conversations using natural language understanding (NLU), natural language processing (NLP), and machine learning (ML). 

Those programs are designed to help with academics, business, data analysis, and entertainment. To use them, you instruct the chatbot to provide a solution to a particular problem, and it will automatically generate the result. 

Many Nigerian students have embraced AI as a resource for academic exercises. Some use it for research, presentation, and literary compositions. Lecturers also use it to generate lecture materials without the stress of surfing the internet. Information can be easily accessed through AI Chatbots.

However, this trend has become a matter of concern as many Nigerian students and graduates heavily depend on these AI chatbots rather than engage in critical reasoning and rationality. AI Chatbots have made many people so lazy and dependent that they cannot conduct joint research on issues around them. 

Many fail to understand that AI chatbots collect information randomly from published materials and present it as facts. This is why people, mainly Nigerian students, should always engage in personal research rather than depend on AI.

With the emergence of AI Chatbots, it is also disturbing that many Nigerian youths cannot compose a simple essay without using AI chatbots anymore—a 2024 research by Prof. Oluebube Miracle on the effect of AI chatbots in Nigeria revealed that “many students boycott knowledge construction process, leading to a dearth of experience, irrationality, passive learning, groupthink, academic dishonesty, and a diminished propensity for critical thinking”. This negates the future of academics and knowledge transfer because future generations will depend on it, and creativity and brain work will die naturally. 

Additionally, in a developing country like Nigeria, people need to engage in creative thinking and innovation rather than allow AI to think for them. The secret behind developed countries is the constant brainstorming of creative ideas that translate into innovative undertakings. This is exactly what Nigeria needs. 

It is said that youths are leaders of tomorrow, but if they heavily depend on AI chatbots for ideas, what will happen to the country? AI can only give you what you ask for and nothing more. It doesn’t feel or think and is not sensitive to the environment. By implication, dependence on AI is a sign of gross failure as far as creativity is concerned.

Finally, to mitigate the tendency to over-depend on AI Chatbots and promote creativity among Nigerian youths, educators, policymakers, and stakeholders need to work collaboratively to ensure that the integration of AI in education promotes independence and critical thinking. Nigerian youths should not abandon traditional study methods to enrich themselves with the knowledge necessary for self-development and national progress. 

Timothy Agberagba writes from the Mass Communication Department at Bayero University, Kano.

By Dahiru Kasimu Adamu

The word “almajiri” emanated from the Arabic word used earlier to refer to the companion of the prophet Muhammad (peace be upon him), who migrated on his instruction for the sake of Islam from Mecca to Madina.

Later, “almuhajirun” refers to knowledge seekers who move from one place to another in search of religious knowledge, predominantly the holy Qur’an.

Therefore, the word “Almajiranci” refers to the traditional method of acquiring and memorising the glorious Qur’an, where boys at a tender age are sent by their parents or guardians to other villages, towns, or cities to acquire Qur’anic education under a knowledgeable Islam scholar called “Malam.”

The Almajiri system of education involves somebody who migrated for learning or for the sake of advocating Islamic knowledge.

This migration is tied to a system in which people in a particular community gather male children of school age and hand them to a teacher yearly. The purpose is for Malam to teach those young children the basics of Islam through Qur’anic schools, popularly known as “Tsanagaya or Makarantun allo”.

The pupils are taught how to read the Qur’an and write the Arabic alphabet. They also learn strict discipline and aspects of living.

Due to environmental distractions, the malam may relocate his pupil to a distant area, such as a town or city and camp them there. Almajirai (plural of Almajiri) learn self-reliance and discipline in the camp.

History shows that the population provides free accommodation and leftover food for the pupil and their teacher; even though the food may not be enough, Malam sends his students into the neighbourhood to solicit food. One reason compelling Almajiri to beg is to let them experience and appreciate the hardship and necessity they will face in life.

According to the record, after the efforts of various communities and later Native authorities around the twentieth century, a modernised version of Makarantun allo-cum-Islamiyya schools emerged. This gave birth to at least four types of Islamic schools: Quranic Schools (Makarantun allo, Tsanagaya), Islamiyya Schools, Public and private model Quranic schools, and government Arabic and Islamic institutions.

The information indicates that begging was not involved during pre-colonial times, and Almajirai were doing menial jobs. They have not been abused before they could get a job. Their noticeable hygiene and good manners can simply identify them.

Islamically, it is responsible or necessary for a parent to provide moral education to their children. But the kind of Almajiri system being practised today is an entirely bastardised system compared to the one practised in the past, as mentioned above.

Now, children are seen wandering, begging for food; Almajirai are seen and identified by their unwanted hygiene, unkempt, tattered clothes, and disease-afflicted and ulcerated skins.

Many Almajirai spend most of their time on the street, which can lead some of them to intermingle with different people, including criminals. Several reports indicate how some of them engage in theft, drug abuse and other crimes. Also, lack of food has made them vulnerable to some diseases.

In summary, as the Qur’an mentions, Islam has identified several rights granted to children. These include the right to a stable family, proper development, showing love towards children, being mindful of education and spiritual growth, and having the right to the good life (chapter 19:98).

But nowadays, due to some factors, including economic hardship and extreme poverty,  most parents are running away from their economic responsibilities enshrined in Islam, sending their children at a very tender age to mallams in towns and cities. This led to behavioural changes among all age groups.

The research found that other factors include some parents who obtained only the knowledge of the glorious Qur’an without understanding its inner meaning, always supporting the Almajiri system, and some seeing Malams benefit from the size of the Almajiri studying under him because school size increased the Malam’s life.

Due to the street begging among Almajirai and other activities, hunger and lack of moral upbringing, many Almajirai are not observing proper Islamic values in their daily life. Some take it just as traditional because if it’s education, everyone can study in his locality.

To address these issues, all hands must be on deck. Leaders must be committed to fighting against extreme poverty, illiteracy and unemployment.

Come out with a new master plan towards a new method of the Almajiri system. This includes verification of all teachers to participate in teaching Almajirai because some are not even qualified to teach, allocating the number of children every mallam should teach, and he should not allowed to exceed the number assigned to him.

Parents and mallams should at least create a new way of accommodating and feeding the pupils. There should be the right place where pupils or Almajirai could get food instead of begging on the street. This includes the total elimination of street begging.

The authorities, Malams, and stakeholders should be sensitised about the importance of this educational sector, and they should provide shelters, health care services, clothes, and other essential things that will end street begging.

This can also be achieved by empowering pupils with vocational skills to sustain themselves and improve socioeconomic standards. There should be a good record of the numbers of Almajiri in each locality, state and country at large. In addition, the fundamental human rights of Almajirai and Malam should be promoted.

Good teaching and learning materials and a conducive atmosphere for learning should be provided for both Malams and Almajirai. Seminars, workshops, lectures, campaigns, and other mobilisation activities should be carried out to counsel Almajirai, other stakeholders, and the general public on career development. Almajirai should be included in acquiring Western education and skills.

By working on all the items mentioned above and more activities, the Almajiri system would be reformed and improved. All Almajiri,malam, and society’s socioeconomic standards will improve out of illegal nature and other sundry.

Dahiru Kasimu Adamu, Argungu, Kebbi State, is a young journalist and Mass Communication student at UDUS. He can be reached at dahirukasimuadamuargungu@gmail.com.