CITAD

Book Title: Kwaraption

Editors: Khalid Imam and Ola Ifatimehin                                                                                   

Type: Anthology of poetry written in Engausa

Publisher: Whetstone Art and Information Service

Pages: 72

Year of publication: 2021

Introduction:

Although not simple to define, corruption is a major impediment and barrier to Nigeria’s progress. For many years the country suffers a lack of infrastructure and poor condition of living because of corruption, which not only stagnates the nation but also derails it from the path of progress. Although more endemic now than ever before, the story of corruption in Nigeria is at least very old.

A missionary teacher in Kano, Madam Ethel Daniel Miller (who came to Kano in 1917) in her book The change here in Kano complained of a prince from the emirate that gifted her a set of clothes for the simple reason that she is a sister to Dr Walter Miller, thinking that she could influence his choice as a successor to the throne.

Other examples can be found in fictional works such as Magana Jari Ce (1937), where Dan’iya bribed a police officer to deceive his friend, Daudu, in a story titled “An ƙi cin biri an ci dila.” The case of Obi Okonkwo in Achebe’s No longer at ease (1960) and that of The Incorruptible Judge (1962) by Olu Olagoke were just a few out of many similar cases. These are clear indications of how writers used their pen to expose and sometimes fight corruption since the beginning of Nigeria formation.

This anthology of poetry edited by indefatigable Khalid Imam and awesome Ola Ifatimehin contains 51 poems contributed by 45 poets. Nearly half of the contributors are female writers, which is a clear indication that females have come of age in terms of literature in northern Nigeria.

The title of the book “Kwaraption” is a Hausa and English attempt at pronouncing corruption. While the first, “kwara” part is just the Hausa sound of the first four letters, “corru” (in a word corruption), the second part was derived from the last for letters (ption) of the original word. In other words, kwaraption is a corrupt way of saying corruption. Instead of the editors using Hausa translation of the word corruption which is loosely translated as Cin-hanci or Rashawa, or just writing Hausa variant of corruption as kwarafshin, they decided to retain part of the original English words. This is to portray the uniqueness of the work as an anthology of poems written using Engausa which involves coding switch or mixing of languages (English and Hausa) with a view to achieving artistical beauty and increasing richness of literature.

An Appreciation of Some of the Poems in the Collection

Looking at the anthology, one can understand that the poems covered a wide range of issues of interest as far as corruption in Nigeria is concerned. Some of the issues covered are:

1. Recognizing Nigeria as a rich country which is very blessed with both human and material resources, but whose citizens are poor because of corruption and other social vices.

“ƙasa mai albarka da albarkatu,

mai attajirai, masu ilmi da ‘yan siyasa” Hafsa Ja’afar in a poem titled Rashawa (p. 30). 

• The state of the country as far as corruption is concern. For example, Ameer Nasir in Cutar Zamani described the country as one having expertise in corruption to the extent that it is difficult to separate us from corruption “tamkar jini da hanta” (p.17). Basheer Adam Gobir assumes that ‘almost everyone’ in the country is corrupt (p.23). Similarly, Farida Mohammed Shehuin Abin Takaice (p.24)and Khalid Imam (p.37) see corruption as a hazard whose impact is everywhere; mosque, church and in all places, and Khalid particularly described corruption as ‘flood’ that destroys (Corruption Everywhere, p.39). Khadija Hanga in her poem titled Despicable Diseases sees corruption as marriageable girl, however dubious whose main goal is to deceive “a fool”. In fact, as captured by Ola in his allegory, “Kukan Kurciya”, corruption is now “new education”. Because we are so accustomed to corruption that we are given it good names and the corrupt person were assumed to be philanthropist as captured in a poem Philanthropist na gangan (p.26) “barazanar ɗan ta’adda ba ta mayar da shi gwarzo”. Also, YZ Ya’u corroborates this in his “Sai Mai Taimako”. Umma Aliyu educates us on different forms of corruption that we don’t see as such due to level of societal decay.
• Looking at corruption as a cause to many problems this country witnesses.  For example, in a poem “Tick” byAbubakar Isah Baba, corruption is responsible for poverty and insecurity;

It causes abubuwa masu yawa,

Poverty mai kashe gwiwa,

Insecurity mai karkatse rayuwa,

Ga misalan scandals nan da yawa.”

In “Lamentations for a Country,” Adesina Ajala blamed corruption for dividing the country along many social layers “Corruption is the common denominator that divides this land without fractions.” The division is along religious, ethnic, regional and even occupational strata. In “Gobarar Daji” Yahaya Abubakar sees corruption as “alpha and Omega”, hence, the chance of getting out of the current quagmire is very slim,

“ta yaya za mu yi rayuwa sustainable,

tattalin arziƙinmu disabled.”

Bashir Umar blames corruption for bankrolling the country such that it cannot meet its basic needs, he sees it as embarrassing that the country now relies on foreign aid for its development “wai yau ni ke neman aid from foreign organization”. The writers believed that Nigeria has taken a poisonous venom, whose effect transmitted to the children, making them engaged in killing one another “mun ɗauki kansakali, maimakon magani.” Ajuji in his “Bragging da Kayan Sata” captures an attribute of a corrupt person.

“there stand akimbo…

carrying pot belly,

like expected mother.”

• Trying to understand the dynamism and causes of corruption is one other focus of the poets in the anthology. Amatullah Saulawa in her “We shall not be afraid” boldly says:

“yes, it is our faults,

if dictators shift gears,

we bring them back” (p.15).

This is a similar submission of Maryam Baffer in the poem “Har da ni”. However, the politicians are most blamed in the collection because they stand for it

“ko da tsiya ko da tsiya tsiya

sun kasa

sun tsare,

sun raka,

sun rabe”

as stated by Hafsa Ja’afar in Rashawa (p. 30). Lynda Mustapha in her two poems “Write it down” and “Buhu-buhun Iskanc”i blamed politicians for perpetrating corruption in the country. Moses Odozie writes on corrupt civil servants whom he nicknamed “Ɓarawo mai Biro”. Murtala Uba Mohammed, in his poem “Corrupt Nation”, believed that corruption is not limited to politicians, there is also the police, court and parents (p.51).  

• The writers are tense of corruption and eagerly want it to end. Adesina Ajala said;

“Yaushe zamu warke daga wannan ciwon ne?

Wa zai haska fitilar gaskiya cikin wannan duhun baƙi?”.

Corruption is here seen as a wound that needs to be cured and darkness of a night that should be put in the light. In “The Oak Tree”, Aliyu voices out; “yet we hope for betterment”

• The authors not only lamented over the problem, they also recommended some solutions to the problem. Madinah Abdussalam in his “Yours and Mine” sees the solution as public, that every person should do it himself.  He says “who will end corruption in ba mu ba”.

In “Soyyayar Corruption” by Elizabeth Zephaniah, the public is seen as a solution, she metaphorically states “yaushe za mu ga eagle na fighting corruption”. Musa Adam was also having a similar view in his “My father’s 61st Rebirth”. Some of the poets expressed unity as an important factor in the fight against corruption, “dole we have to be united” as stated by Haneefa Musa Isah in her poem “Mu haɗa kai” (p 31). Also, Sani Abdullahi Salisu in his Kwarapshin (p.61).      

Engausa

It was not surprising when I saw this anthology. This is because of my prior knowledge of the debate that started on the page of APNETi when Dr Ola began to release his poems in a fashion of code switch, mixing English with the Hausa language which Khalid and some other members called ENGAUSA and opined that it is new and welcomed development. Some members of the group, most especially Professor Yusuf Adamu objected to that saying that language blend and code switch is not new in poetry particularly among Hausa poets citing a popular line of late Nai’ibi Sulaiman Wali in his poem Damina

“… su yi kasuwa su yi kantuna,

kowa busy sai su damina.

Yaran gari ko sai bal suke,

kowa ka duba very happy…”.

Khalid and his likes were not convinced arguing that the example given is INGAUSA, different from ENGAUSA. They said INGAUSA is a Hausa poem where words and phrases are used to complement the writer’s inability to come up with the right words based on context or meaning as opposed to ENGAUSA which is a poem written specifically with two languages blending and it is purely artistical. In the introduction of this book, the editors maintained this view indicating that they had not shifted their position, more so, in an interview conducted by Ola stated that this Engausa is almost his own daughter.

While this anthology may certainly be the first collection on the ENGAUSA poem, the view that the ‘new ENGAUSA’ is different from the ‘conventional INGAUSA’ is very weak. This is because language swap in Hausa poetry is not just triggered by weakness or inability to come up with the right phrase or word in a context, it is equally deliberate. Also, when we look at recent popular Hausa songs we can see Engausa. In particular hip-hop singers such as Billy’o in his song “Rainy Season” wherein he said:

“Mosoyiya, farkon ganinki na yo confusing,

sai da zuciyata tai ta squeezing,

sai da temperature ta tai rising,

jiri nake sai ka ce na sha poising,

ni ko so nake a san ina da reason”

is a good example of Engausa. In recent, northern Nigeria’s film series such as “Son of the Caliphate” and “Gidan Danja” are also full of Engausa. In addition, Aliyu Idris aka Abdurabbihi is another example, whose poems are in a mix of Hausa, English and Arabic languages even before seeing Ola’s “Sarauniyata” which appeared first in APNETi platform. Agreed, Ola and to some extent. Khalid can take the accolades of popularizing the Engausa and APNETi for holding the first workshop to teach it. It is another issue as to whether the new Engausa has a rule or not. But it is important to state that Engausa is an attempt to mimic how we (particularly the educated elite among us) talk at home and other places.

Finally, I wish to congratulate the editors for the first Engausa anthology and the All Poet Network International (APNETi) and Centre for Information Technology and Development (CITAD) for sponsoring the publication of important literary work that can help in Nigeria’s corruption crusade. The text is truly a noble of a kind. While wishing to see more literary work of this format, I wish the editors will do more in editing the Hausa language in the subsequent publications. I noticed many orthographic errors with respect to the Hausa language, which our indefatigable Imam will share the larger blame for his expertise in the area. I also conclude with the following lines:

Mai biɗar gane corruption,

To ya ɗau wannan collection,

Hausa tare da Englishin,

Sandwich kuma conjugation,

An zubo concatenation,

Kar ku ce contamination,

An yi ne don education,

Tun da Ola ya yi motion,

Ka ga Khalid zai yi action,

An yi  don inganta nation,

Yau kwaraption mun rejection.

The reviewer, Dr Murtala Uba Mohammed, is with Geography Department, Bayero University Kano, and can be reached via murtalamuhammadu@gmail.com.

Muhammad Sabiu

The Centre for Information Technology and Development (CITAD) has urged people to try as much as possible to get vaccinated against coronavirus, especially “at a time when Omicron variant is surfacing.”

This was disclosed by the group’s project manager, Hamza Ibrahim, during a press conference held on December 8, 2021, in Kano.

The enlightenment exercise is part of the group’s project, tagged “Public Education on COVID Vaccine.”

Lamenting how people reject the vaccine, CITAD said, “There are misconceptions and conspiracy theories around the vaccine that some government officials in the state have which has also been a serious problem to getting people vaccinated, this has not only demoralized many people, but it has also reinforced their disbelief and rejection of the vaccine.”

Mr Ibrahim raised the alarm that despite the negative impact the pandemic has on the country, only 3% of Nigerians are vaccinated, adding that this is disturbing at a moment when Omicron has emerged.

He strongly advised all unvaccinated Nigerians to, as a matter of urgency, quickly go and take the vaccine, adding that authorities concerned should do everything possible to enlighten the public on the misconceptions making the rounds about the vaccine.

“We urge stakeholders and opinion leaders in Plateau state to work together to address misconception theories on COVID and its vaccination as well as enlighten the public on the relevance of the vaccine.”

“We plead to authorities in Borno state to ensure the provision of sufficient seals to the vaccination spots and motivate vaccination staff by paying their allowances.”

“We advise people to disregard fake narratives around the vaccine as the narratives were not scientifically proven. Reputable health agencies have confirmed the efficiency of the vaccine as such people should disregard the rumours,” he said.

By: Ali Sabo

Internet connectivity is becoming part and parcel of humans’ lives all over the globe. However, the story in the undeveloped countries, especially those living in the African continent, is different and not encouraging. Millions of people in Africa are finding it difficult to access this network, and even in places where these networks exist most of the time, it’s inefficient and costly. Moreover, the emergence of the covid-19 pandemic has exposed how fragile humans are and their dependence on the services internet provides to their daily lives.

Reports have indicated that only less than 50% of the Nigerian population is connected or has access to the internet. Of this 50%, many do not have the resources to own smartphones or computers that will allow accessing these services due to the high level of poverty ravaging the majority of the country’s population. To ensure more people are connected and have access to internet services in Nigeria, the government, through its communications agencies such as Nigerian Communications Commission (NCC) and National Information Technology Development Agencies (NITDA), have brought about many programs such as Universal Service Provision Fund (USPF) and provide free computers and internet services to some communities and academic institutions in the country.

Non-profit organizations such as the Centre for Information Technology and Development (CITAD), whose main focus is using Information and Communication Technology (ICT) to empower citizens, have initiated many programs that will liberate Nigerian people from this digital “darkness” and make the country one of the developed nations in terms of internet connectivity and other areas of human development as the internet gives people ample opportunities in their academic pursuit, businesses and in the health care sector, among others.

To ensure no one is left behind in the process, CITAD in 2016 launched the Digital Livelihood program, which centred on training women on digital technology and digital entrepreneurship in northern Nigeria, focusing on Abuja rural communities, Kano and Bauchi states. It, later on, included Jigawa State. The program has achieved tremendous success as the lives of hundreds of young girls and women have been changed and transformed. Many trained girls have now become digital entrepreneurs; graphic designing, web designers, online marketers etc. In an interview in one of the Nigerian Newspapers, one of the beneficiaries, Sadiya Danyaro, stated that the training “has drastically changed her life and made her become an employer rather than a job seeker. She also described the training as the turning point of discovering her passion and dream”. 

Before the commencement of the community network project by CITAD, supported by the Foreign, Commonwealth and Development Office (FCDO) through the Association for Progressive Communication in Nigeria, CITAD had set up seven (7) computers in the past centres in two states in Nigeria. The aim was to ease internet access to these underserved and neglected communities in terms of internet connectivity. The communities are Tungan Ashere, Dakwa Community, Pasepa, Gaube and Leleyi Gwari in rural Abuja communities, Jama’are and Itas-Gadau in Bauchi State.

At the peak of the Covid-19 pandemic, which highlighted the need and necessity of connecting everyone with an affordable and efficient internet connection, the community network project was launched by APC with support of FCDO in three continents; Africa, Asia and Latin America and championed by CITAD in Nigeria. Community networks are telecommunications infrastructure deployed and operated by local groups to meet their own communication needs and also a communications infrastructure, designed and erected to be managed for use by local communities. This communication needs can be voice, data, etc. and can be a point of convergence for community to come together to address their common community problems.

This initiative is aimed at enhancing the capacity of communities to design, deploy and manage community networks to meet their communication needs while at the same time engaging regulators and other relevant policymakers to enact policies and provide the support that could enhance the flourishing of community networks in the country. Due to resource constraints, CITAD piloted some sites in seven communities across three states: Jama’are and Itas in Bauchi State, Kafanchan in Kaduna State, and four sites in the rural communities of Federal Capital Territory, Abuja (Tungen Ashere, Dakwa Community, Pasepa and Leleyi Gwari).

Some of the activities carried out by CITAD under this project include training of the community champions in these communities on the need for setting up community network centres in these areas and on advocacy to engage their representatives more effectively; forming a community network advisory committee which consists of individuals from Civil society Organizations, ICT sector, Government and members of the communities; high-level engagements with government (NCC and NITDA), engagement with House of Representatives and championing discussions on designing policies on community network in Nigeria.   

So far, with persistent engagements and advocacies visits by CITAD, progress on setting up community networks in Nigeria has been made. Through the House Committee on ICT, the Nigerian government has drafted a bill that contains provisions on community networks; Itas and Jama’are local governments, both in Bauchi State, have donated a piece of land to CITAD to build community network centres in their communities. In addition, following meetings with CITAD, NCC has indicated that it will develop a policy to guide the development of community networks in the country.

Ali Sabo is the Campaigns and Communications Officer of CITAD and can be reached via his email address: aliyuncee@gmail.com or his Twitter handle @a_sabo12.