Opinion

By Sa’adatu Aliyu

After many years, I’m regaining confidence and enthusiasm for writing. I’m rediscovering my passion for writing about international politics and exploring social issues. I’m also relearning to recognise the value of my voice, which was silenced by a relationship that eroded my self-esteem and stole my confidence.

During this time, I developed a crippling writing paralysis. I stopped writing four years ago due to the negative feedback from people I respected, who made me feel small and unworthy for holding unconventional views.

Among other things, I questioned the prevalent notion that Self-love/Self-care is a wholesome psychological practice essential for a progressive society. I’ve been sceptical, as this idea profoundly focuses on the self, and I refused to be swayed by ostracism or criticism for holding this view. Instead, I dug deeper, unwilling to be uprooted from my stance, not because it was comfortable, but because I believed, to a large extent, that the concept of self-love/self-care, or whatever name it’s given, is fundamentally flawed.

Over the past six years or so, it’s become common to scroll through social media and come across numerous ads, write-ups in the form of poetry, self-help books, blog posts and tweets promoting the idea that people should prioritise their own needs above others, essentially encouraging selfishness. While this concept isn’t harmful when practised in moderation, the self-love movement is being exploited by many today.

Originally intended to bring balance to our fast-paced world, particularly for individuals who find joy in the act of servitude or serving others and often go the extra mile in caring for them (who, in my opinion, should be the primary target of this concept if at all it must be used), self-love has been hijacked by some individuals who use it as an excuse for their irresponsibility, lack of basic manners, and refusal to take responsibility for their egregious behaviour, all under the guise of ‘protecting their mental health’.

This trend has become so pervasive that it’s flooding every media feed and being injected into our books and movies. The idea that we should prioritise our desires above others is promoted as a societal necessity for progress and individual self-satisfaction. However, I strongly disagree. I believe our existence is inherently linked to others—there is no ‘us’ without ‘them’ and no ‘me’ without ‘you’. 

There’s a saying that goes:

“Nothing in nature exists solely for itself. Rivers don’t drink their own water, trees don’t eat their own fruits, and the sun doesn’t shine just for itself. A flower’s fragrance isn’t just for itself. Living for each other is the rule of nature. And to this, I firmly subscribe. 

When I first encountered this campaign to normalise selfishness to achieve happiness and fulfilment, I found it strange, as it contradicted my values. Initially, I didn’t think much of it, but later, I realised the severity of its implications. While many agree that self-love is the key to growth and a happy, fulfilling life, I believe this idea is not only counterproductive but also leads us down a destructive path. And I’d like to explain why.

Allah says, ‘Nothing satisfies the son of Adam except dust.’ This verse highlights humans’ inherently selfish and sometimes greedy nature, suggesting that without the compulsion of religious commands to care for one another through charitable obligations—which can include both monetary and non-monetary assistance—humans would hoard everything for themselves.

Prophet Muhammed  (SAW) also said: feel the pain of the Ummah. The parable of a believer in their love, compassion, and mercy for one another is like a body – when one limb aches, the whole body reacts with sleeplessness. Whoever wants to be in Allah’s shade should help their brother in difficulty or waive a loan. (Sunan Ibn Majah 2414, Sahih Hadith according to Albani)

Similarly, Prophet Muhammad (S.A.W) said, “Allah says the people most beloved to Allah are those beneficial to people. And the most beloved deed to Allah is to make a Muslim happy, remove one of his troubles, forgive his debt, or feed his hunger.”

I know it’s easy to get caught up in the trend and challenging to stand alone in a room where everyone shares the same opinion, especially when I hold a vastly different view. However, after facing social anxiety and fear of being the sole dissenting voice, I’m proud to say that I was brave enough to resist the pressure to conform.

From the outset, I recognised capitalism, even when disguised in a radiant and well-packaged costume, as the destructive force it is to our society. Moreover, I believe that the global campaign for Self-love/ self-care has become a conduit for capitalism to spread its influence into our lives, eroding the foundation of the family unit and community. In a recent post by Joan Westernberg, writer of the article, When Does Self-care Become Narcissism? Says: 

“You can’t pour from an empty cup.”

“Put your own oxygen mask on first.”

“Self-care isn’t selfish.”

These platitudes have become the mantras of our age, repeated ad nauseam in Instagram posts, motivational posters, and countless self-help books. They sound wise, compassionate, even revolutionary. After all, who could argue against taking care of yourself?

What started as a well-intentioned movement to promote mental health and work-life balance has morphed into something far more insidious — the narcissistic pursuit of the self, a socially acceptable excuse for selfishness, wrapped in the guise of wellness.”

We’ve become so self-absorbed that rendering help to others is seen as too costly to our mental health, even when it won’t harm us. We’re extremely calculative about who we give our time and energy to an unreasonable extent. Recently, someone tweeted, “I can’t be friends with a sickle cell individual because being with them is so draining.” This is what capitalism entails – monetising everything, making us prioritise only what fetches us money in the short or long run while abandoning opportunities to be human.

Capitalism, masked as self-love/self-care, teaches us that caring for others is okay only if it comes with a paycheck. But when we render the same service for free, it’s seen as draining, misplacing our energy, and dishonest. How can one possibly care for others for free?! There must be a hidden motive. Capitalism has reduced us to mere machines, making us robots and labelling any display of humanness as fake just because it doesn’t come with a price tag:

If we must spend time with a friend, the first question is not whether they’re a good person, wise, or make us happy but what monetary value they add to our lives. If none, the relationship isn’t worth having. Capitalism is making us less compassionate under the guise of stoicism and “self-care/self-love.” We’re told we don’t need people; if people need us, they’re weak or too emotional.

Mark you, I’m not condemning psychology as entirely flawed, but I contest the aspect of modern psychology that promotes selfishness as the solution to saving the world. How can increasing selfishness create a better world? Despite my differing beliefs leading to isolation by friends who easily embraced this concept, I’ve always asked for a convincing answer. If I received one, I’d be willing to conform, but I’m reluctant because this idea contradicts my values and the fundamental principle of human creation – sacrifice, not selfishness.

I’ve struggled to reconcile this concept of selfishness with my religion, Islam. Consider the sacrifice of Prophet Jesus (AS), who faced persecution while trying to spread God’s word. Similarly, Prophet Muhammad (SAW) was insulted, spat at, and stoned for spreading Islam worldwide.

A notable account is that of Caliph Ali and his wife Fatima, who had only a date to break their fast after enduring long hours of fasting. However, when a beggar cried outside their gate, they gave up their last piece of date fruit despite their hunger. As a result, they received praise and honour from God Almighty. If this isn’t selflessness, I don’t know what is.

Dr A’id al-Qarni’s book You Can Be the Happiest Woman in the World tells the story of a woman who searched for her lost son for years. While waiting for his return, she prayed constantly. However, years passed, and her son never came back.

But one fateful day, the woman had just cut a piece of bread from a loaf when a beggar cried out. Disturbed, she quickly removed the piece from her mouth, reattached it to the loaf, and then handed it over to the beggar. Consequently, God returned her son home to her.

Another account tells of a man travelling to visit his Muslim brother in another city. Along the way, he met an angel who asked about his quest. The man explained that he was visiting his brother, and the angel asked if he owed his brother money or if his brother needed help. The man replied that he was simply visiting his brother out of love. The angel was amazed and told the man that he would be granted heaven for his selfless act.

These anecdotes illustrate selflessness. In contrast, I’ve never heard of anyone in history being praised or immortalised for being selfish, prioritising themselves at the expense of others. Selfishness has been labelled a bad trait in both my religion and historical records of human achievements. 

So, just because selfishness is part of modern psychological teachings doesn’t make it entirely wholesome. Consider how often scientific discoveries, initially hailed as breakthroughs, are later withdrawn from the market due to unforeseen risks to human life. This highlights the importance of reevaluating our values and questioning the promotion of selfishness as a virtue.

As previously stated, this is not to condemn psychology as a whole but rather to encourage self-reflection on the ideas presented to us. We should conclude instead of unquestioningly accepting everything we’re told simply because it’s labelled as “wholesome” or endorsed by a group of people or high-profile individuals like celebrities we admire.

The concept of self-love being marketed to us like Santa Claus may not be what it seems. Perhaps it’s an agenda driven by a group of people seeking to gain trillions of dollars by promoting this ideology, which aims to create a world of divided, isolated individuals on a quest for ultimate happiness. Once they’ve succeeded in cutting people off from non-monetary or transactional relationships with family and friends, they can easily sell their products to those who have bought into this ideology.

In conclusion, let’s note that the idea of Self-love, however glamorous, revolutionary, or empowering it may seem, is like Santa Claus on Christmas night – a tempting treat that can ultimately harm us. Just as too much sugar can harm our bodies, excessive Self-love can damage our relationships and society. Capitalism may appear glossy, offering wealth and material possessions.

Still, it comes at the cost of meaningful relationships, leading to severe loneliness in our societies, as seen in the West and South Korea. As author Leila Aboulela aptly says, “Loneliness is Europe’s malaria.” Thus, individualism has never brought genuine progress to society, only hurt, mass psychosis, and depression. We need a balanced approach that prioritises self-love/self-care and caring for others rather than neglecting others to satisfy our desires, which can lead to greed and narcissism.

So, as an African who rejects the alien idea of Western capitalism and favours communal living, I’ll leave you with this wisdom from Mandela: Ubuntu means that one caters to one’s own needs while striving to meet the needs of others. It’s about balance, not neglect or excess. And I hope that before we wake up to capitalism’s impact, it has not already done irreparable damage to our world.

Sa’adatu Aliyu is a writer from Zaria. She is pursuing an M.A. in Literature at Ahmadu Bello University, where she also works as a lecturer at the Distance Learning Centre. Her writing interests include prose fiction and international politics. She can be reached at Saadatualiyu36@gmail.com.

By Dr. Aliyu Dahiru Muhammad

The late Malam Ahmad Garba Amin (1962-2024) was a remarkable individual I first met in the 1990s as my secondary school Islamic Studies teacher. Subsequently, he rose to the post of Vice Principal before being transferred to the Kano State Welfare Pilgrims Board as a Director of Operations, a position he held for almost a decade. He later moved to the Kano State Sharia Commission, where he finally retired. 

I became close to Malam Ahmad during school and after graduation. He used to ask about my progress in Quranic education even years after my bachelor’s degree. I introduced him to my parents, and we became a family. Gratefully, he made a significant impact on my life to the extent that he was behind some of my achievements – Alhamdulillah. 

When the news of his death broke out to me on Thursday, 5^th September 2024 (2^nd Rabiul Awal, 1446), I reacted by saying, “Innalillahi wa inna Ilaihi Rajiun” as it is the only action that can relieve me of that material time. After confirmation, I shared it on my platforms, where I received many condolence messages and prayers. What also consoled me was the kind of lovely comments I have received from many who knew him and those who did not know him. Alhamdulillah. 

Imams Al-Bukhari and Muslim reported, on the authority of Anas ibn Malik, that a group of the Prophet (SAW)’s companions were sitting with him when some people came and passed by them carrying a corpse. Some of the people sitting around the Prophet (SAW) made nice comments about the dead person, and the Prophet (SAW) promptly reacted, saying, “Confirmed” (wajib). A similar scenario happened, but on the contrary, the comments were nasty, and the Prophet (SAW) reacted by saying, “Confirmed” (wajib). Wondering why the Prophet said so, the companions asked him for an explanation. 

In the case of the first corpse, the Prophet said what it meant was that their comments about him thus confirmed his entry to Paradise (al-Jannah). The same thing applied to the second person for whom Hellfire was confirmed similarly. The Prophet further explained to them the significance/implications of the comments that people usually make about the dead by either extolling their virtues or otherwise saying bad things about them. He said, “You are the witnesses of Allah on earth (against His servants).”

Allahu Akbar! Whoever knew Mal. Ahmad could testify that he was deeply involved in promoting social welfare and peace in the community. This earned him respect among the youths, women, and elderly, as I noticed every time I visited him, especially during his daily teaching of Islamic books (taalim) outside their family house. 

He was the former Chairman of Safinatul Khair Foundation, which, to my knowledge, is one of the few community-based organisations that have contributed to the socio-economic development of his community. The foundation has a special scheme for education for children through scholarships, extramural classes for candidates who intend to sit for WAEC and NECO examinations, and job opportunities for youths, among others. In the aspects of social development, especially for widows and orphans, the Foundation, at a time, conducted a census of all widows in the area it covered and supported them. During my PhD studies, I interviewed him about their achievement, and I was so excited about it. 

On the aspect of health, the Foundation and Late Mal. Ahmad, in particular, was instrumental in setting up a clinic serving the people, especially the needy patients of Kofar Naisa and beyond. The clinic named after the foundation is the Safinatul Khair Foundation (Kofar Naisa PHC). Thanks to Dr Hassan Sulaiman Kofar Naisa, a resident of the area who worked under the office of the then Senior Special Assistant to former President Muhammad Buhari on Sustainable Development Goals (SDGs), brought this project. 

According to my close associate Mal. Usman Muhammad (Dr. Shehu), the clinic is grade-A in primary health care. It is well equipped with an ambulance, solar system, and water system that serves patients 24/7 uninterruptedly. They invite medical personnel from neighbouring general and specialised hospitals like Aminu Kano Teaching Hospital for weekly medical outreach and to settle the bills for the less privileged patients. 

As we mourn the loss of Mal. Ahmad, we pray that Allah accepts his legacies, forgives his shortcomings, and grants him entry into paradise. “Indeed, we belong to Allah and to Him we shall return. Indeed, only Allah is the place of return. O Allah, record (the deceased) among the righteous, and place the record in the highest place. Replace the goodness for the family left behind. Do not make the reward forbidden, and do not test us after their departure.”

Dr. Aliyu Dahiru Muhammad is an associate professor in the Department of Economics at Bayero University Kano and a Visiting Scholar at the National University of Malaysia (UKM). He can be reached via alitahir797@gmail.com.

By Abdullahi D. Hassan

Yelwa Zangam is a gridlocked, rural area located in Jos North Local Government, Plateau State, North-Central, Nigeria. It has an estimated population of over 10,000 inhabitants and its nearest villages. The hinterland is just 21 minutes’ drive from the University of Jos, main campus. Most of the people are agrarian farmers and living below a minimal income.

Nigeria operates a three tier system of government, consist the federal, the state and the local government. Similarly, the Nigerian health system functions along such relations. Primary health care is at the local government stage, Secondary health care is managed by the state and the tertiary health system by maintained by the Federal.

Primary Health care is known for intervening, caring and controlling communicable diseases and non-communicable diseases, taking care of antenatal and post-natal, observing child growth, dispensing vaccines to children and Health Education and Community Mobilization.

According to the National Primary Health Care Development Agency (NPHCDA), a body oversees, coordinates and regulates the standard of Primary Health Care in Nigeria. The minimum infrastructural requirements for such a health centre; are as follows; a least 13 rooms in good condition with functional doors and netted windows, separated female and male words toilets, water supply (borehole), electricity (or alternative source of power), sanitary waste collection spot, waste disposal site and staff accommodation. However, it has a staff station, two consulting rooms, two delivery rooms (labour rooms), maternity sections, and a laboratory and the building must be fenced.

The United Nations, Refugee Agency (UNCHR) stated in its ‘Emergency Handbook the primary healthcare workforce is composed of a wide range of health professionals, including medical doctors, nurses, midwives, clinical officers or physician assistants, laboratory technicians, pharmacists, community health workers, managerial and supporting staff.

Yelwan Zangam’s Primary Health care began 31 years ago and was built by the local government in 2001 through direct allocations from federation funds. Global Alliance for Vaccine and Immunization, an international organisation under a sub-body ‘GAVI FUNDS’ partnered with the National Primary Health Care Development Agency (NPHCDA) for the renovating the centre in 2011.

Now, the unfenced facility faced a series of challenges; a leak roofing with only 6 rooms apart from the labour room, unkempt rooms in shambles conditions, single working toilets, no water supply, shortage of mattresses, obsolete medical equipment, dearth of medical personnel and constants insufficiency of drugs supply problems. Since its existence, the hospital has not been connected to an electric power source.

Fali Emmanuel John is a Health Officer in primary health care. He narrates a dire condition “We are facing a lot of problems in maintaining the hospital. Firstly, non-availability of electricity and solar systems for the storage of children’s vaccines, even if there is electricity. It’s compulsory to have a solar system. Due to power instability in Nigeria, so that we can render vaccination daily. Lack of electricity is a big setback to the community and the hospital. Secondly, our personnel need staff quarters. Primary health care is established for 24-hour services. Definitely, staff accommodation should be within the vicinity”.

He reiterates “The community starts building a staff quarters. But they are overstrained. The building is uncompleted”.

Mr. John lamented “The hospital is supposed to have 10 to 20 medical staff. According to medical ethics, working hours range from three shifts; morning, afternoon and evening (night). The deficiency of personnel here is too bad. We only have 3 medical doctors. Sometimes 1 medical doctor works for 24 hours, which is unprofessional and painful to us”.

“Issues concerning drugs, the government are making a little effort. We urged for more. Before the community donated money for drugs and other essentials”, he added.

Fauziya Musa Abdullahi is a nursing mother, who visits the hospital often for antenatal services and delivers her 6-month son to primary health care. She expresses “The most difficulty, women encounter is during night hours. For example, if a woman came to give birth. On certain occasions, there is no doctor available”.

She added “Sometimes, drugs are not available. It’s for patients to buy from the city. During, my last admission here. I wait for a long moment. Before drugs, injections and intravenous drips were bought. If authorities get involved and provide drugs in a hospital. It will be good for the patient to have treatment in any given situation”.

Usman Garba Danladi, an assistant sectary to the community and for years among the people work in progress of Yelwa Zangam community, says “For now, a local agency, Plateau State Contributory Health Care Management Agency (PLASCHEMA), supplies drugs”.

He shared “30 years ago, local government authority grants a fund under a scheme ‘REVOLVING FUNDS’, it was used to supply drugs and other necessary items. The drugs were sold to patients at affordable prices”.

“Financial challenges for buying drugs. Some patients run away with complicated health issues”, he cried out.

Nigeria’s highest court, on 11 July passed a judgement for local government to have full autonomy. Henceforth, the allocation from the federation account is to be funded directly into the local government, not through the state government ‘Joint account’. Mr. Danladi chip in “I am dreamt for local government to be independent. In the past, primary health care was managed from local government funds, not state government. Certainly, with this development electricity will be installed, more workforce and enough drugs to the patients and the facility will be improved”.

Mr John remarks “I am grateful to Almighty God for the Supreme Court’s verdict to allow local government to use their money for local affairs. Local government autonomy is a great success to health sectors”.

Abdullahi D. Hassan writes from Jos in Plateau State and can be reached via +234 803 323 7977.

By Prof. Abdalla Uba Adamu

Those with a deep knowledge of my biography will always remember me in the Faculty of Education’s Department of Education, which I joined in July 1980 at the relatively young age of 24. With a professorship in 1997, I felt I had enough of Education: I was talking loud and saying nothing. So, I shifted my research focus to media and cultural communication. 

I never thought the shift would lead to another professorship in 2012, giving an academically glamorous status of being ‘dambu mai hawa biyu’ (up till now, I don’t know exactly what this epithet means!), or double professor – in Science Education and Media and Cultural Communication. Three people were responsible for this, one from Edo State and another two from Zaria. How did it all start?

In 1992, I had just returned from a Fulbright African Senior Research Scholar residency at the University of California, Berkely, when I was visited in my office by the late Prof. Mike Egbon (from Benin), then the Head of the Department of Mass Communication, Bayero University Kano. It was our first meeting, and it instantly created a deep bond of friendship between us. He wants me to work with a student of his in supervising a PhD project on the Mass Communication curriculum in Nigerian universities. I was happy to oblige, especially when I learnt that the student is another highly respected colleague, now Prof. Umar Faruk Jibril, the Dean of Communication at BUK. 

Thus began my first footsteps in Mass Communication. Before long, I was drafted to teach Advanced Research Methods for PhD students (while still in the Department of Education). This put me in contact with virtually all the current staff of the Faculty of Communication. I felt so happy and so comfortable with them, as well as their tutors in other areas of the Department. One tutor stood out. He was Mal. Gausu Ahmad (from Zaria, if you are keeping track!).

My relationship with Mal. Gausu was incredible and often amusing. For some reason, we were both mesmerised by each other. I had followed his column in New Nigeria years earlier. I was fascinated by his incredible take on Bayero University in his essay “Looking Beyond the Badala”, a critique of the lack of synthesis between Bayero University and its host community. That article drew my attention to Mal. Gausu and I became an avid follower. So, when Mike drafted me into supervision duties in Mass Comm, I met Gausu Ahmad for the first time. 

I saw a neoclassical Hausa gentleman in Malam Gausu. His cheerful mien reminds one of an older Uncle or a grandfather but with contemporary perspectives—for instance, Mal. Gausu is the only person I know who has commissioned a traditional barber (wanzami) to come to his office and cut his hair in molo style. No barbing salons for him! We became instantly drawn to each other. 

In 2003, I was the Chairman of the defunct Center for Hausa Cultural Studies Kano, a think tank on interfaces between media and society. We organised an international conference on Hausa films—the first of its kind in the country. Virtually all the staff of Mass Communication, including Mal. Gausu, was wholly involved in the conference. Mal. Gausu was the HOD of Mass Communication then. It was at the conference that he consolidated his relationship with me. 

I was then also asked to teach a course on Online Communication in the Department, introducing new ideas that departed from the straight-up Mass Communication scholarship of the Department in print and broadcast media. By then, I had well-established online communities on the defunct Yahoo! Groups (since 2001), which became the first gathering places for future social media citizens. So, I was excited to be asked to teach Online Communication – even more excited were junior colleagues who wanted to be part of the course. 

This went on for a while, with me being an adjunct member of the Mass Communication Department, a position I relish far more than my education position at the university. In 2004, my break-out media year, I was a visiting professor at the University of Cologne, Germany. The paper was “Enter the Dragon: Shari’a, Popular Culture and Film Censorship in Northern Nigeria.” When I returned, Mal. Gausu expressed dismay that I presented a paper about events in Kano at a foreign university. He insisted that the paper must be represented in the Department of Mass Communication, which I did later in the year – thus opening up new vistas of media anthropology. To cement this position, I invited Brian Larkin to come to the Department and present his book “Signal and Noise” about media anthropology in July 2008. It is the first public presentation of this ground-breaking book.  

Unknown to me, Mal. Gausu has submitted my name to the Registrar of the University, then Mal. Sani Aminu (Zaria!) for appointment as Part-Time Lecturer in the Department of Mass Communication. This was instantly approved, and I was only aware of it when I got the letter in November 2005. From then on, I became part of the Mass Communication ecosystem. Not only did I have more classes, but I also had more students. The number of postgraduate students I supervised in a few years in Mass Comm was far more than the number of students in all the 25 years I had been in Education. 

Under his leadership of the department, a wonderful atmosphere of camaraderie and brotherhood was fostered. His elegant, calm demeanour does not brook any disagreement with any policy because policies and decisions in the Department were collectively arrived at and implemented together. 

His biggest trait, however, was his humility. He was indeed a knowledge seeker. He was never shy or hesitant in asking questions about what he did not know. Our offices were always close together, and in the evenings after Asr prayer, when the building was quieter, we spent moments exchanging ideas and concepts. He became a sort of student to me. He would ALWAYS insist on carrying my rucksack to my car. ALWAYS. He fiercely resists anyone attempting to take the rucksack from him, insisting it is his duty and honour. On the other hand, I always felt uncomfortable with an older person taking my rucksack to the car! But he always insisted. 

From January to March 2012, I was a European Union visiting professor at the University of Warsaw. When I returned in April, informed my Vice-Chancellor, and submitted my report, the next thing I knew was that I was caught up in the whirlwind of being appointed as professor of Media and Cultural Communication and already a professor of Science Education since 1997. I was surprised as I thought it was not done. However, the vice chancellor who did it, Prof. Abubakar Adamu Rasheed, was another bold and innovative person. And from Zaria! After all the due process, I was eventually announced as a Media and Cultural Communication professor in January 2013, effective October 2012. 

The icing on the cake was the clause that I was to move from the Department of Education to the Department of Mass Communication. After 32 years in Education and having served as HOD for nine years, I was delighted to leave. Thanks to Mal. Gausu Ahmad, I felt more comfortable, personally, emotionally and intellectually, in Mass Communication. I felt blessed. Imagine doing research in an area I am deeply interested in and making contributions to knowledge. Currently, in 2024, as a staff member of the Department of Information and Media Studies, I am under the administrative leadership of Prof. Nura Ibrahim. Do I need to say it? Ok. From Zaria!

The biggest lessons I learned from Malam Gausu were humility and patience. He faced many challenges during his time in Mass Comm, but he stoically endured them and eventually triumphed. 

Mal. Gausu retired at the age of 70 on 12 September 2024. He retired as a professor, but his humility and salute to scholarship will always root him in the superior ‘Malam’ category. Anyone can be a professor, but it takes a special kind of person to be appreciated and applauded as a Malam. Mal. Gausu Ahmad is genuinely a first-class Malam, embodying all the qualities of such a position. 

I congratulate him on his successful and honourable retirement from the University. He was one of the few academicians who brought real-life print journalism to academia and brought out the true application of the theory of Political Economy. His doctoral thesis, “The Rise and Fall of the New Nigerian Newspaper”, in 2014, followed by publication by ABU Press in 2016 under the same title, is an excellent slice of northern Nigerian media history, as only possible from an insider. If you really want to know print media history in northern Nigeria, get the book. 

I pray to Allah (SWT) to continue to endow him with humility, kindness, gentleness, health and prosperity as he charts the next course of his life. 

Oh, and my prayers and gratitude to Zage-zagi for being ‘iyanyen gidana’ in scholarship (but not iyayen gidan Kanawa)!

By Mukhtar Jarmajo

Indeed, when people begin to do things in such a way as to defy their rules or behaviours, it is only proper for scientific research to be conducted to discover the reason(s) behind such behavioural change. In fact, for leaders, it is essential to continuously study the people’s behaviour to decode their actions and inactions in response to government decisions for the sake of the government’s sustainability and continued law and order in the polity. If, however, this is not done accordingly, there is every tendency that, in time, a government may not know it has lost the people’s confidence.

An example of such a situation is that of the present Nigeria, where its people, who in their usual antecedents are most unlikely to protest against hardship and pain, went to the streets to express dissatisfaction with how things are happening in the country. 

Just as the haranguing of the taciturn is altogether a surprise and definitely attention seeking, Nigerians, in unison, going out to the streets to express anger is astonishing and thus a clear message to the government that all is not well in the country. And true to it, most Nigerians are in untold hardship, increasingly perceiving the miasma of hopelessness with each passing day.

The people cannot be well and happy in an economy, with its currency becoming valueless at the end of every business day. This implies that at every sunrise, the Naira in the hands of Nigerians can buy less than what it could have on the previous day. And with the government’s refusal to subsidise fuel and electricity, the economy, which is already unproductive, has nosedived the more, leaving entrepreneurs at the receiving end. The nation’s economy now has no middle class. Poverty is in every corner of Nigeria, with illiteracy buttressing it.

This economic downturn has had a ripple effect on the social fabric of the nation. Crime rates have skyrocketed as young people, desperate for survival, resort to illegal activities. The once vibrant and bustling cities are now ghost towns as businesses close down and unemployment soars. The health sector is already deplorable and is now on the brink of collapse. Hospitals lack basic amenities, forcing patients to purchase essential drugs and supplies. The educational sector is not spared either. Public schools are dilapidated, and teachers are poorly remunerated, leading to a decline in the quality of education.

The political landscape is equally fraught with challenges. The ruling class is more concerned with self-enrichment than the welfare of the people. Corruption is endemic, and public funds are siphoned into private pockets. Irregularities mar the electoral process, and the voices of the people are often ignored. The lack of accountability and transparency has eroded the trust between the government and the governed.

The security situation in the country is also a major concern. Banditry and kidnapping have become commonplace in most parts of the country. The people live in fear and uncertainty, as their lives and property are not safe.

It is evident that Nigeria is at a crossroads. The government must take urgent steps to address the myriad problems facing the nation. This includes revamping the economy, improving the standard of living, providing adequate security, and promoting good governance. The government must also listen to the people and implement policies that are in their best interest.

The time for empty promises and rhetoric is over. The people are demanding action. The government must deliver on its promises or risk losing the trust and confidence of the people. The future of Nigeria depends on the choices made today.

Jarmajo can be reached via dattuwamanga@gmail.com.

By Gaddafi Yusuf Young Journalist 

Someone who stands up for justice and rejects ineptitude and injustice in all facets of his people’s lives is considered a comrade. 

Dan Bello is a well-known character who appears everywhere. He uncovers a secret: the Nigerian government is embezzling and laundering money. Despite being abroad, more precisely, born in the United States of America, where everyone is entitled to freedom, and living in China, the birthplace of major global advancements.

Dan Bello conducts in-depth research and analysis to spit out everything the Nigerian government is doing. He affects all three branches of the government, clerics, and the populace at large.

Although he had few views when posting his skits on social media, his consistency helped him grow over at least two years. He raises awareness of the hardships and unrest occurring in Nigeria, particularly among the northerners, as well as the bribery and corruption that have become ingrained in the country’s citizenry. 

Despite his abundance of knowledge, he made the Nigerian people aware of what was happening outside their doors—the waste and theft of the country’s natural resources and wealth by providing them with factual and empirical reports.

Unfortunately, he is being attacked, mistreated, and vilified by a few ignorant and disloyal young people in the north just because he exposed their political ancestors, who exploited the nation as a prop for themselves and their progeny. 

It touches my heart more, but I understand how our youths have turned to beggars for food without thinking about the consequences in their lives. All they need is their boss’s appreciation and happiness, regardless of how others are torturing and tormenting by their action. 

Even now, our people still find it difficult to embrace the harsh reality of their religious beliefs, political opinions, and relationships with loved ones. 

I felt compelled to appeal to Dan Bello because it hurts to fight for the people you love and those people to fight back because they are self-centred and ignorant. But I beg of you, Dan Bello, and your men, including Barr. Bulama Bukarti, Jafar Jafar, Salisu Zango, Barr. Abba Hikima and the rest of your team have taken me as mentors and role models for journalism and freedom fighters, not to mention them. I promise to work tirelessly alongside you and your team to uncover the truth no matter where it may be found, all the way to the end of this incredible journey to liberate ourselves from the oppressive leaders that rule us.

I pray to Almighty Allah to provide you success, direction, and safety wherever you are. I hope that my beloved Nigeria will soon be restored and revitalised.

Gaddafi Yusuf is a Mass Communications student from A.M.T Massive College and can be via gaddafiyusuf240@gmail.com. 

By Muhammed Bello Umar

Nepotism is a long-standing problem in Nigeria that has plagued the country for several years. It is the practice of favouring family or friends over others, typically without regard for their qualifications or abilities. This practice is widespread in Nigeria and has manifested in various sectors of the economy, including politics, education, and the job market.

Nepotism is common in the political arena, as politicians appoint their relatives or friends to positions of power or influence, regardless of merit or qualifications. This practice has resulted in appointing unqualified individuals to high-level positions, leading to the underdevelopment and poor performance of many sectors in the country.

Nepotism also exists in the education sector, as students are often admitted into universities based on connections rather than merit. This practice has led to a decline in the quality of education and has hindered the sector’s growth.

Similarly, nepotism is widespread in the job market, and family or friends of employers are often given preferential treatment over more qualified candidates, resulting in high unemployment rates and low job opportunities for deserving individuals.

Overall, nepotism undermines Nigeria’s growth and development by promoting mediocrity over meritocracy. Nigerian leaders must prioritise meritocracy and ensure that positions of power and influence are given to the most qualified individuals, irrespective of their connections. Only then can Nigeria progress towards prosperity and sustainable development.

Muhammed Bello Umar wrote via princemub28@gmail.com

By Abdulsalam Alkali

Mr President, when you contested for the presidency of this country, many Nigerians believed that you were a democrat. This made you endearing to Nigerians who believed that democracy was the only way to bring about the desired change for the country. Hence, Nigerians supported you in actualising your long-term dream of becoming the president of this country. 

For over 14 months that you have been the President of this country, Nigeria has been engulfed by economic instability, high inflation rate, insecurity and gross poverty. Due to some of your policies and programs, Nigeria has never had a bad situation like this before.

These aforementioned challenges have forced Nigerian Youth, including those of older ages, to protest in the hope of finding a panacea to the problems that bedevilled us as a country. Unfortunately, your recent broadcast failed to address the issues being raised by Nigerians. It was a plea and assurance, as usual. Mr. President, we need action because, at this point, people have virtually lost hope in your government.

Mr President, I want to remind you that the issues facing Nigerians require your immediate attention. It is your responsibility to take swift action to lift this country out of the dire situation it finds itself in and set it on the path to peace and prosperity. 

Poor Nigerians’ only concern is for the government to make things more affordable and work toward reducing the price of food and other basic necessities of life.

The recent protests may have subsided, but if the current situation persists, it will undoubtedly affect your chances and, by extension, disrupt the fragile peace we currently enjoy. Food security is crucial in maintaining a nation’s stability and ensuring national security. 

Abdulsalam Alkali writes from Maiduguri, Borno State.

By Dr. Mansur Hassan

The Kwankwasiyya movement, founded and led by Senior Dr. Rabi’u Musa Kwankwaso, has emerged as a dominant force in Nigerian politics, particularly in Kano State. With a reputation for championing transparency, good governance, and the empowerment of the masses, Kwankwasiyya has also developed a unique and highly effective method for selecting political candidates. This process reflects the movement’s deep-rooted commitment to democracy, grassroot participation, and merit-based leadership.

A Thoughtful Approach to Candidate Selection

At the heart of the Kwankwasiyya movement’s political ideology is the belief that leadership should reflect the will of the people while upholding competence, dedication, and integrity. In line with these principles, the movement has designed a multi-layered process for selecting candidates for both primary and secondary elections, ensuring that only the best and most qualified individuals are chosen to represent the party.

The selection process begins at the local level, where the local government caucuses play a crucial role. The caucus engages in a consensus-building exercise among the aspirants within the constituency. This initial step underscores the movement’s emphasis on local representation and grassroots decision-making, allowing the community to participate in choosing those who will best serve their interests.

In cases where the consensus fails and the local leadership is unable to agree on a single candidate, a screening process is initiated. This screening is designed to assess the qualifications, leadership capabilities, and electability of the aspirants. The goal is to streamline the number of candidates, ensuring that only the most capable individuals advance to the next stage.

The Role of the National Leader

Once the screening process is complete, the shortlisted candidates are presented to the national leader, Senior Dr. Kwankwaso, for final review. Here, the movement’s supreme leader plays a pivotal role in ensuring that the selected candidates align with the values and vision of the Kwankwasiyya movement. Dr. Kwankwaso, with his vast political experience and insight, assesses whether the shortlisted candidates truly reflect the will and aspirations of the people. If there is any indication that the candidates do not align with popular sentiment, the national leader has the authority to call for further changes, ensuring that the process remains fair and representative.

However, when the consensus and the screening process successfully produce a candidate that meets both the local caucus’s approval and the movement’s broader ideological standards, the national leader endorses the candidate. This method guarantees that the selected candidates are not only popular but also competent, ethical, and aligned with the movement’s long-term vision for societal progress and development.

An Open Democratic Platform

Despite the careful and thoughtful selection process, the Kwankwasiyya movement remains committed to upholding democracy within the party. For any aspirant who feels dissatisfied with the outcome of the selection process, the opportunity to contest in the party primaries remains open. This option ensures that all candidates have a fair chance to present their case to the party’s larger membership, maintaining transparency and inclusivity within the movement.

This democratic safety valve is another reason why Kwankwasiyya’s method of candidate selection stands out. It allows for robust internal debate and competition while ultimately reinforcing party unity and strength.

A Cornerstone of Political Dominance

The Kwankwasiyya movement’s candidate selection process is a key factor behind its sustained political dominance in Kano State and its growing influence across Nigeria. The movement’s ability to produce competent, popular, and well-prepared candidates has earned it the trust of the people. The process ensures that leadership emerges from a foundation of integrity, merit, and accountability, reflecting the movement’s broader commitment to progressive governance.

Beyond mere electoral success, the Kwankwasiyya movement represents a political ideology that is centered on empowering the masses, fostering development, and ensuring that governance is responsive to the needs of the people. Its candidate selection process is a reflection of this ideology, ensuring that leadership is not imposed but earned through consensus, merit, and democratic principles.

Conclusion

The Kwankwasiyya movement, under the guidance of Senior Dr. Rabi’u Musa Kwankwaso, has set an exemplary standard for political organization and candidate selection. By balancing grassroots participation with strong national leadership, the movement has created a model that ensures only the best candidates emerge, reinforcing its dominance and appeal. As Kwankwasiyya continues to grow in influence, its political ideology and practices will undoubtedly shape the future of Nigerian politics, setting a standard for others to follow.

Mansur Hassan, PhD
Secretary, Kwankwasiyya movement
Kano state.

By Kabir Fagge Ali

Throughout its history, Nigeria has allowed political figures who have failed to meet public expectations to remain in or return to positions of power. This trend of political recycling has not only stifled progress but also perpetuated a cycle of inefficiency and corruption.

Nigeria ranks among the most corrupt countries globally, consistently near the bottom of the Transparency International Corruption Perceptions Index (CPI). In 2023, the country was ranked 145 out of 180 countries, with a score of 25 out of 100, reflecting minimal improvement from previous years. The country’s persistent corruption is deeply rooted in its political culture, where high-profile politicians frequently escape serious consequences for their actions. 

For instance, despite numerous corruption allegations, former officials often receive minimal penalties or are pardoned altogether, as seen with former governors pardoned by former President Muhammadu Buhari.

Over the years, the Nigerian government has established institutions like the Economic and Financial Crimes Commission (EFCC) and the Independent Corrupt Practices and Other Related Offences Commission (ICPC) to combat corruption. However, these bodies often face significant challenges, including political interference and inadequate resources, which hinder their effectiveness.

Since gaining independence in 1960, Nigeria has seen a recurrent pattern of political leaders re-emerging in positions of power despite their previous failures. This trend spans various administrations and political parties, often characterised by a lack of accountability and transparency. One prominent example is the Senate leadership. David Mark served as President of the Senate from 2007 to 2015. 

Despite controversies surrounding his tenure, including allegations of misappropriation of funds and lack of transparency, often re-emerged in various political capacities. Similarly, Bukola Saraki, who served as Senate President from 2015 to 2019, faced numerous allegations of corruption and asset declaration discrepancies. Despite these issues, he continued to wield considerable influence in Nigerian politics, running for the presidency and remaining active in politics.

Similarly, state governors in Nigeria have also exemplified this trend. James Ibori, the former Governor of Delta State (1999-2007), was convicted of corruption and money laundering. Despite his conviction and imprisonment, he remains influential in Nigerian politics, with significant support and influence within his home state and beyond. 

Another example is Diepreye Alamieyeseigha, the former Governor of Bayelsa State (1999-2005), who was impeached and later convicted of corruption. Despite this, he remained an influential political figure until his death, and his family remains politically active.

These cases highlight how political figures, even after being held accountable for significant misconduct, continue to wield influence and often return to positions of power.

This trend is not limited to high-ranking officials. Ministers and other political appointees in Nigeria also exhibit this pattern. For instance, Diezani Alison-Madueke, the former Minister of Petroleum Resources, was implicated in numerous corruption scandals. Despite being under investigation and facing charges, she remains a prominent figure, and her case highlights the challenges of holding high-ranking officials accountable.

The re-emergence of such figures in the political scenery perpetuates a cycle of inefficiency and corruption, preventing new and potentially more effective leaders from taking the helm.

On the contrary, in stark contrast to Nigeria and many African nations, political accountability in the United States often results in swift removal from office for leaders who fail to meet public expectations or are involved in scandals.

For example, Rod Blagojevich, the former Governor of Illinois, was impeached and removed from office in 2009 after being charged with corruption, including attempting to sell a Senate seat. His removal demonstrated the U.S. system’s ability to hold officials accountable.

Similarly, Anthony Weiner, the former U.S. Representative, resigned in 2011 after a scandal involving inappropriate online behaviour. Despite attempts to return to politics, his repeated misconduct prevented a successful comeback. 

Another U.S. Representative, Katie Hill, resigned in 2019 amid allegations of inappropriate relationships with staffers and other ethical concerns. These resignations highlight the high accountability standards for U.S. public officials.

The recurrent emergence of previously unsuccessful leaders in Nigeria has major implications.

One major consequence is the stagnation of progress. Recycled leaders often bring back old policies and approaches that have already proven ineffective, hindering progress and innovation. This stagnation is evident in various sectors, including the economy, education, and infrastructure development and even the introduction of our dear nation’s old national anthem. The lack of new and dynamic leadership prevents implementing fresh ideas and solutions that could drive the country forward.

Additionally, another life-threatening implication is the erosion of public trust. The public’s faith in the political system diminishes when leaders who have failed to deliver on their promises can return to power. This erosion of trust leads to apathy and disengagement among the electorate, further weakening the democratic process. When citizens feel their votes do not lead to meaningful change, they are less likely to participate in elections and other civic activities, perpetuating a cycle of ineffective governance.

Furthermore, the preservation of corruption is another significant consequence of political recycling. Leaders who have previously engaged in corrupt practices will likely continue such behaviours, further entrenching corruption within the political system.

This persistent corruption undermines the rule of law, hampers economic development, and exacerbates social inequalities. The lack of accountability for corrupt leaders creates an environment where corrupt practices are normalised and even expected, making it difficult to establish a culture of integrity and transparency in governance.

Consequently, to break this cycle of political recycling and foster more accountable and effective leadership, Nigeria should consider several measures. Strengthening democratic institutions is crucial. Enhancing the independence and capacity of institutions like the judiciary, electoral bodies, and anti-corruption agencies can help ensure that leaders are held accountable for their actions.

The leadership should ensure that these institutions are empowered to investigate and prosecute corruption and other misconduct without political interference.

Additionally, promoting political accountability is another essential step. Implementing mechanisms to hold leaders accountable for their actions and ensuring transparency in governance can help restore public trust in the political system. This includes enacting and enforcing laws that prevent individuals with a history of corruption and misconduct from holding public office. Also, the media and civil society organisations play a vital role in holding leaders accountable by investigating and reporting corruption and other issues to the general public. 

Moreover, encouraging political renewal is also necessary to foster effective leadership. Creating opportunities for new leaders to emerge by promoting political education and participation, especially among the youth and marginalised groups, can help bring fresh perspectives and innovative solutions to governance. Of course, this includes investing in civic education programs that teach young people about their rights and responsibilities as citizens and encouraging them to participate in the political process.

Ultimately, political recycling in Nigeria has hindered the country’s development and eroded public trust in governance. By learning from global examples like the United States, where political accountability is enforced more rigorously, Nigeria can adopt strategies to ensure a more accountable and effective political leadership.

This, in turn, would foster a more prosperous and stable nation. The journey towards breaking the cycle of political recycling will not be easy. Still, with concerted efforts and a commitment to accountability and transparency, Nigeria can pave the way for a brighter future.

Kabir Fagge Ali is a Youth Corps Member with PR Nigeria centre and wrote via faggekabir29@gmail.com.