By Lawi Auwal Yusuf

Several innovatory constitutional devices, administrative and technical solutions were tried to resolve the sectional tensions that, minimally in writing, attempted to enhance tolerance and political affinity between the heterogeneous regions of our dear country, Nigeria. These supposed solutions failed because they were unfounded paperwork, if not lip service.

The dispositions of politicians denote that they have no true intentions of dissipating all forms of religious and tribal harassment that undermine Nigeria’s progress as a diverse but cohesive society. They exploit the divisions for political deceit and their malicious divide and rule tactics. Politicians misuse the distinctions to garner more support, increase popularity and gain votes. But the effect is that it augments people’s consciousness of the differences and raise the importance they affix to them.

Hence, there exist mutual antipathy among the ethnicities. They strongly hold ethnic prejudices and stereotypical views against each other and counter-blaming themselves for the country’s woes. Frequent destructive fracases, secessionism and bloodshed depict Nigeria.

We need a poly-ethnic policy that will help us forge a pluralist democracy that fully respects tribal and religious dissimilarities. A country that truly recognizes and values such pluralism in society. This worthwhile project must establish mutual veneration among Nigerians which is essential for a peaceful future of multiethnic Nigeria. It should socialize Nigerians to enfold cultural diversity, support multiculturalism and believe that the tribes can harmoniously cohabitate through respecting each other’s cultures.

For this dream to become reality, the policy must be accompanied by genuine efforts to eradicate poverty and inequality. Research confirmed that lack of cohesion results mainly from inequality.

This policy must emphasize universalistic moralities like supremacy and rule of law, transparency in governance, economic development and nationalist sentiments to combat the particularistic moralities of the individual tribes. This will make Nigerians united by a common purpose rather than individualistic purposes.

Also, there is an immense need of maintaining a distinct Nigerian identity to replace particularistic cultural identities. People will develop a sense of common identity. Nationalism is a powerful ideology that unites perversely fractious and ethnocentric cultures effectively. It leads to a sense of sameness, uniformity and also bring people into closer fraternities. This will help them understand their differences and how to live with them. Therefore, tolerance will manifest and subsequently love will flourish among them. Diversity will be a source of strength, unity and progress.

Good leadership must be the leading force in this trip. Ethnic favouritism and turning public office an instrument of creating wealth for acquaintances and tribal brethren must utterly vanish. Justice, transparency and equal treatment of all irrespective of closeness or ethnic background must prevail.

Furthermore, Nigeria should adopt the integration approach to ethnic relations. Ethnic relations exist where individuals show allegiance to different groups that conflict exists among them. When disputes and competition divide tribes, then integration brings them together. Conflict wither away and there will be no ethnic consciousness and therefore less potential for dispute. Integration is a permanent cure for the ailments generated by ethnic relations. This model involves a continuous process by which individuals learn one another’s language, acquire modes of behaviour, characteristic attitudes and habits. At the macro level, the process also involves the gradual incorporation of smaller groups into the mainstream culture.

Increased contact and intermingling ought to be facilitated through ensuring inter-regional trading, sports competitions and encouraging people to travel widely because contact between members of divergent tribes reduces tensions, suspicion and dispute. This will turn Nigerians into cosmopolites. Those are individuals who travelled extensively and lived in different communities. Thus, they tend to be familiar with different cultures, communities and languages. Instead of exhibiting an overwhelming loyalty to their tribes, they have intricate repertoires of loyalty and identity. Therefore, they hardly become bigots.

Institutional ethnic stratification has to be dispelled from society. Political, social and economic institutions must be crafted to help manage the differences and all indigenous people need to have equal rights whatever their social background. Policies should be devised to deal with such diversity and prevent forms of social exclusion both at the national and community levels. Equal opportunities must be given to all and these institutions must be reformed so that they no more exclude and discriminate against minorities or disadvantaged groups.

Minority cultures must be protected because resistance intensifies where the dominant groups arbitrarily oppress the interests and aspirations of the feeble minorities. The conflict may manifest either violently or through political processes. Moreover, fundamentalist convictions emerge among minorities as they become apprehensive that their cultural distinctiveness will perish as the elements of dominant cultures become integrated into their own. They retaliate to defend their cultures in malevolent ways to people from the major cultures.

Finally, it is of paramount importance to establish an agency with broader powers and scope to enhance tribal equality in Nigeria. It should have the responsibility of implementation of the new policy. Yet, it can be assigned with the tasks of promoting peaceful co-existence and provision of legal aid to victims of harassment. In the same vein, statutes should be enacted making it obligatory for government agencies and private enterprises to vigorously exterminate all forms of discrimination and ensure equal opportunities for all.

Lawi Auwal Yusuf wrote from Kano, Nigeria.

By Uzair Adam Imam

The Russian president, Vladimir Putin, has promised Nigeria his support in fighting terrorism and countering religious extremism.

Receiving the Nigerian Ambassador to Russia, Professor Abdullahi Y. Shehu, the president gave his words.

President Putin made the assurance to Nigeria adding that a “very promising expansion on substantive dialogue on topical issues related to maintaining stability in the world hydrocarbon markets, combating terrorism and countering religious extremism.”

He stated that Russia was open to mutually beneficial partnership with all countries without exception.

Putin declared that “Russia is ready for multifaceted interfaces for mutual interests with the countries that their new envoys have come to represent in Russia.”

By Muhammad Sabiu

The governor of Ekiti State and a key figure of the All Progressives Congress (APC), Mr John Kayode Fayemi, celebrated the late Malam Aminu Kano over his patriotism, advocacy for education and support for the poor.

Delivering a speech on Saturday to commemorate the 21st anniversary of Mambayya House at the Sa’adu Zungur Auditorium Complex in Kano, Governor Fayemi said he was so delighted to be invited to give a talk at such an event, adding that “Mallam stood out in our entire post-colonial experience as the very anti-thesis of money politics.”

Mr Kayode’s speech partly reads: “Born on the 9th of August 1930, and as an early beneficiary of both Quranic and Western education, Mallam as he came to be known affectionately very quickly carved a niche for himself as the pre-eminent voice and champion of the talakawa – that mass of peasants, the urban working poor, and the déclassé.

“His emergence and growth into this role emanated from a deep-seated set of values that he embraced and honed at an early stage in his political career and held on to tenaciously for the rest of his life.

“Concerned by the reported excesses that were built into the colonially-licensed native authority system and convinced that the system needed to be overturned in order for the talakawa to be able to have a fighting chance to lead a decent and dignified life free of oppression, he committed himself to organise the mass of the people to exercise their agency to imagine and create an alternative political order.

“The principal agency through which he did this was the movement which he helped to found in 1950 and which was named the Northern Elements Progressive Union (NEPU). The establishment of NEPU was to mark a significant milestone in the history of political radicalism in Nigeria. The tradition of radicalism which it represented was carried over into the late 1970s and beyond by the Peoples’ Redemption Party (PRP), which Mallam Aminu Kano also led.”

Malam Aminu was a famous political figure, especially in Northern Nigeria. Public institutions named after him include an airport, a teaching hospital, and a college in Kano and other states.

Many dignitaries from around Nigeria graced the occasion. These include Governor of Jigawa State, Muhammad Badaru Abubakar; former Deputy Governor of Kano State, Prof. Hafizu Abubakar; Vice-Chancellor of Bayero University, Kano, Prof. Sagir Adamu Abbas, among others.

Director: Sufyan Lawal Kabo

Language: Hausa

Release date: 26-11-2021

Company: Islamic Film Empire

Cast: Musa Lawal, Ibrahim Hassan, Mahmoud Mukhtar, Fatima Lawal, Binta Miko, etc.

Most of the criticisms around Kannywood are rooted in its personnels’ attitude towards filmmaking. They seem to focus on irrelevant, modern love stories, neglecting serious topics. Their films are therefore accused of cultural aberration and promoting moral decadence. However, as the criticisms became louder, a production company, Islamic Film Empire, came to change the narrative with its movie titled Gari Guda.

Set in Northwestern Nigeria, Gari Guda explores social vices like banditry and kidnappings that bedevil the region. It commences with a scene of a bandit attack on a village, where they kidnap many people, including its Chief Imam, and take them to their hideout in Dunguru Forest.

There is Abdul (played by Musa Lawal) on another side. He is a family man who, after losing his job, becomes bankrupt and cannot cater for them. His fruitless search for another job gets him increasingly frustrated with life, and he decides to end it all. He goes far away to Dunguru for the execution but eventually finds himself in the bandits’ camp. However, after hearing his story, their kingpin, Jalo (played by Ibrahim Hassan), asks him to work as their cyber-man.

Would Abdul accept the offer or turn it down? Find out in the cinemas!

Gari Guda is, indeed, a powerful film, not only for dealing with a pressing issue but for doing that effectively. It is shot in suitable locations that perfectly capture Northern Nigeria’s ecology. This makes it a realistic portrayal of the region and its current condition.

The film is a socio-political critique of the Northern political elites. It depicts their abuse of power as the posits that as the primary cause of the terrible mess the region faces. This is suggested when Jalo tells Abdul that he holds an LL.B degree, and his inability to afford “Law School” makes him resort to kidnapping. The intention of Abdul to commit suicide also reiterates the misconducts unemployed citizens could engage in.

The film is, in addition, overtly didactic. Its portrayal of Abdul, who encounters troubles for throwing his parents away, clearly symbolizes the consequence of parental disobedience. There are also many instances where the director incorporates moral teaching into the dialogue. I salute him for the job well done, together with all the cast and crew members.

Nonetheless, the film’s plot progresses too slowly. And while some scenes are lengthy with unnecessary details, some important points are missed. For example, what transpired with the people kidnapped at the beginning remains unknown. The director also fails to strike a balance between education and entertainment. Except for Abdul’s comical father character, there is no comic relief – something to allow the audience to recover from the tensions and excessive gunshots – in the film.

In conclusion, Gari Guda enlightens and educates. It is typical of what you would expect from the “Islamic Film Empire”. Therefore, I recommend it for the serious-minded—rating 3/5.

Reviewer:

Habib Ma’aruf

habibumaaruf11@gmail.com