Kano

By Ahmad Deedat Zakari

Elder statesman and billionaire Alhaji Aminu Dantata has lost his wife to the chilly hands of death.

Hajiya Rabi Tajudeen Galadanci, the second wife of the billionaire, passed on after a protracted illness in the Kingdom of Saudi Arabia.

The deceased septuagenarian is survived by her husband and six children. Her children include Tajjuddeen Dantata, Batulu Dantata, Hafsa Dantata, Jamila Dantata, Aliya Dantata and many grandchildren.

A grandson of the deceased, Sunusi Dantata, confirmed her demise on his verified Twitter account. “Please pray for our mother, grandmother, great-grandmother, Haj. Rabi, wife of Alh. Aminu Dantata, who died yesterday after a protracted illness!

“May Allah forgive her, accept her good deeds, and grant her the highest rank in Paradise, Ameen!“Innalillahi Wa Inna Ilaihirrajiuun” He tweeted

By Prof. Abdalla Uba Adamu

It happened 40 years ago. A friend’s wife in Kano had delivered a bouncing baby boy. My friend chose Maikuɗi as the name for the baby. The families on both sides were having none of this. Maikuɗi was not a name, they argued. But he saw nothing wrong with it – a nice traditional Hausa name. He was adamant. They were adamant. Cue in A Mexican Standoff.

Three days before the naming ceremony, he blinked first and apparently gave up. With a glint in his eyes, he decided to name the child Ibrahim. A beautiful Hebrew name but cognately shared by both Muslims and Christians (from Abraham, the father of all). Everyone was happy – until it dawned on everyone that Ibrahim was the name of my friend’s father-in-law. Tricky. In Hausa societies, the names of parents are never uttered. In the end, everyone ended up calling the boy Maikuɗi! Right now, the boy is a successful international businessman living in the Middle East. Earning serious cash and living up to his name – which means one born on a lucky day. Or Tuesday.

A few years later, the same friend’s wife gave birth to a beautiful baby girl. He decided to name her Tabawa. Objections reloaded. Cue in Dog Day Afternoon. As previously, my friend blinked first. He decided to name her Hajara, another cognate of Hagar, the wife of Abraham. It also happened to be the name of his eldest sister. His mother could not utter it – both the Hausa and Fulani system of cultural relations prohibit mothers from calling the names of their first series of children. In the end, everyone ended up calling the child Tabawa. She is currently a university lecturer and a doctoral student in Nigeria. Living up to her name – which means Mother luck, or the name given to one born on Wednesday (in Kano; in Katsina, it is Tuesday) is considered a lucky day. Two children, both lucky in their lives. Their traditional Hausa names became their mascots as they glided successfully through life.

So, why the aversion to Hausa ‘traditional’ names? You can’t name your child Maikuɗi, but everyone will applaud Yasar (wealthy – mai kuɗi?). Or Kamal (perfection). Or Fahad (panther). Or Anwar (bright). Or Fawaz (winner). You can’t name your daughter Tabawa, but it is more acceptable to call her Mahjuba (covered). Or Samira (night conversationist –TikToker?). Name your daughter ‘Dare’, and you are in trouble. Change it to Leila, and you out of it, even though this is an Arabic for ‘dare’ (night).

A lot of the names the Muslim Hausa currently use have nothing to do with Islam. Bearers of such names rarely know their actual meaning or context. They were Arabic and forced on us by the Cancel Culture that attaches a derogatory ‘Haɓe’ coefficient to anything traditional to the Hausa.

Therefore, my friend, whose family story I just related, another friend and I decided to get together and be Wokish about traditional Hausa names. Paradoxically, none of us is genetically Hausa (whatever that might mean) – one had roots in north Africa, another had Kanuri heritage, and one had Agadesian and Torodbe roots – but all of us self-identified, with absolute honour and tenacity, as Hausa. None of this ‘Hausa-Fulani’ aberrational nonsense.

‘Hausa-Fulani’ appellation, in my view, is a Nigerian Cancel Culture device to suppress the Fulani culture. The Fulani may have conquered the ruling of the Hausa (except in one or two places) and imposed their rule. The Hausa, on the other hand, have linguistically conquered the Fulani. In Kano, claiming Fulani heritage is considered anthropological purity – without knowing a single word of Fulfulde (the Fulani language). Substituting rulers does not get rid of the general populace who remain what they are.

The third friend then took the task with gusto. He spent over ten years compiling authentic traditional Hausa names that have absolutely nothing to do with ‘Maguzanci’ (the label gleefully and contemptuously attached to any Hausa who is not a Muslim by the Hausa themselves) before Islam in about 1349, at least in Kano). He also collected names that had only a tinge connection to Islam. The end product was a hitherto unpublished list of 1001 authentic, genuine, traditional Hausa names that reflect the cosmology of the Hausa.

Hausa’s anthropological cosmology reflects the worldview and belief system of the Hausa community based upon their understanding of order in the universe. It is reflected in their naming system – just like any other culture. The Yoruba Muslims, for the most part, have retained this attachment to their traditional cosmology. Farooq Kperogi has done wonderful work on Yoruba naming, although with a focus on their adaptation of Muslim names. The failure of the Hausa to do so was, of course, due to the suffocating blanket of Cancel Culture that the Hausa had been suffering for almost 229 years.

Now, let’s look at the names and their categories. The first category I created from the 1001 Names, which I edited, revolved around Being, Sickness and Death. As noted earlier, the traditional Hausa centre their naming conventions on ecological and cosmological observations—using time, space and seasons to mark their births. Based on this, the first naming convention uses circumstances of birth. This category of names refers to the arrival of a child after another child’s death, the death of a parent, the sickness of the child immediately after being born or a simple structure of the child that seems out of the ordinary. Examples include:

Abarshi. This is derived from the expression, ‘Allah Ya bar shi’[May Allah make him survive]. A male child was born after a series of miscarriages. A female child is named Abarta. A protectionist naming strategy is where the child is not given full loving attention after birth until even evil spirits note this and ignore it and thus let him be. Variants include Mantau, Ajefas, Barmani, Ajuji, and Barau. Now you know the meaning of Hajiya Sa’adatu ‘Barmani’ Choge’s name – the late famous Hausa griotte from Katsina (1948-2013).

Then there is Shekarau, derived from ‘shekara’, a year. A male child is born after an unusually long period of gestation in the mother’s womb. A variant of this name is Ɓoyi [hide/hidden]. A female child is named Shekara. Now you know the meaning of the surname of Distinguished Senator Malam Ibrahim Shekarau from Kano.

A third example is Tanko. This is a child born after three female children. Variants include Gudaji, Tankari, Yuguda/Iguda/Guda. I am sure you know the famous Muhammed Gudaji Kazaure, a Member of the House of Representatives of Nigeria and his media presence in late 2022.

Each of these sampled names reflects a philosophical worldview, reflecting spiritual resignation or slight humour. They, therefore, encode the traditional Hausa perspective of living and dying as inscribed in the way they name their children.

Names that even the contemporary Hausa avoid because of bad collective memory are those linked to wealth and being owned or slavery.

Slaves have prominently featured in the political and social structure of the traditional Hausa societies, especially in the old commercial emirates of Kano, Zaria, Daura and Katsina. Their roles are clearly defined along socially accepted norms, and they are expected to perform given assignments demanded by their masters.

Slaves in Kano are divided into two: domestic and farm-collective. Trusted and, therefore, domesticated slaves are mainly found in ruling houses and are prized because of their loyalty to the title holder. Farmyard slaves were often captured during raids or wars and were not trusted because of the possibility of escape. They were usually owned by wealthy merchants or farmers and were put to work mainly on farms

Although the institution of slavery as then practised has been eliminated in traditional Hausa societies, the main emirate ruling houses still retain vestiges of inherited slave ownership, reflected even in the categorisation of the slaves. For instance, in Kano, royal slaves were distinguished between first-generation slaves (bayi) and those born into slavery (cucanawa).

At the height of slave raids and ownership, particularly when owning a slave was an indication of wealth, the names of the slaves often reflected the status of the owner. Examples of these names include Nasamu (given to the first slave owned by a young man determined to become a wealthy man), Arziki (first female slave owned by a man), Nagode (female slave given away to a person as a gift), Baba da Rai (first gift of a male slave to a son by his father), Dangana (male slave of a latter-day successful farmer or trader, although later given also to a child whose elder siblings all died in infancy. The female slave variant is Nadogara), and Baubawa (slaves with a different faith from the owner), amongst others.

The changing political economy of Hausa societies since the coming of colonialism has created new social dynamics, which included the outward banning of slavery. Thus, many of the names associated with slaves and ‘being-owned’ in traditional Hausa societies became disused, unfashionable, or, which is more probable, to be used without any idea of their original meaning. It is thought that some records of them may be of value. An example is ‘Anini’, usually a slave name but later used to refer to a child born with tiny limbs. The ‘smallness’ is also reflected in the fact that ‘anini’ was a coin in the Nigerian economy, usually 1/10th of a penny—a bit like the small Indian copper coin, ‘dam’ (from which the English language got ‘damn’, as in ‘I don’t give a damn’).

Further, with the coming of Islam, slave names were eased out and replaced by conventional Muslim names as dictated by Islam, Retained, however, are slave names that also served as descriptors of the functions of the slave, even in contemporary ruling houses. Examples of these slave titles, which are rarely used outside of the places, include:

Shamaki (looks after the king’s horses and serves as an overseer of the slaves), Ɗan Rimi (King’s top slave official and looks after all weapons), Sallama (King’s bosom friend [usually a eunuch], same role as Abin Faɗa), Kasheka shares the household supplies to king’s wives [usually a eunuch], Babban Zagi (a runner in front of the king), Jarmai (the head of an army), Kilishi (prepares sitting place for the king), amongst others. These names are almost exclusively restricted to the palace and rarely used outside its confines. Cases of nicknames of individuals bearing these names remain just that but had no official connotation outside of the palace.

The coming of Islam to Hausaland in about the 13th century altered the way traditional Hausa named their children and created the second category of Hausa beside the first ‘traditional’ ones. This second category became the Muslim Hausa, which abandoned all cultural activities associated with the traditional Hausa beliefs. This was not an overnight process. However, taking it as it does, centuries. Even then, a significant portion of Muslim Hausa material culture remains the same as for traditional Hausa. The point of departure is in religious or community practices, which for the Muslim Hausa, are guided by tenets of Islam.

Affected at this point of departure is naming conventions. This is more so because Islam encourages adherents to give their children good meaningful names. These names must, therefore, not reflect anything that counters the fundamental faith of the bearer or reflect a revert to a pre-Islamic period in the lives of the individuals.

However, while predominantly accepting Muslim names, traditional Hausa parents have domesticated some of the names to the contours of their language. For instance, Guruza (Ahmad), Da’u (Dawud), Gagare (Abubakar), Auwa (Hauwa), Daso (Maryam), Babuga (Umar), Ilu (Isma’il), amongst others.

So, here you are. If you are looking for an authentic, ‘clean’ traditional Hausa name or trying to understand your friend’s traditional Hausa name (or even yours), you are welcome to 1001 Traditional Hausa names.

The list is divided into two. The first contains 869 authentic traditional Hausa names. The second contains 132 Arabic/Islamic that the Hausa have somehow domesticated to their linguistic anthropology.

The file is available at https://bit.ly/42HJl97.

By Tajuddeen Ahmad Tijjani

It was a very horrible incident how a Chinese man unjustly killed Ummakulsum in Kano State on Friday, September 16, 2022. No one could understand the real motives about how the young lady died so young in the hands of the evil man who was alleged to be her lover.

In Nigeria, the lives of ordinary citizens are becoming so easily taken and only become viral on social media without pursuing the incident to a logical conclusion. Indeed, it’s a duty upon the authorities to unravel the circumstances in which criminal activities are occasionally occurring in our country. Perhaps, we take it for granted that a foreigner could be allowed to perpetrate this criminal act in our midst. Even though every immoral act stands condemned no matter who’s involved.

Ummi or Ummita, as she’s popularly known, wasn’t the only case that happened in the community. Most young girls find fun in associating with people of different colours and unknown backgrounds. We must be concerned and warn our sisters to be cautious of who they associate with, and the community should, of course, be wary of people of questionable character approaching our sisters.

Sadly, the search for  exuberant life exposes women and girls to rapists and urchins who hide behind the cover of white skin to harm and spoil, thereby causing untold psychological, mental, health and physical trauma to young ladies in the country. Even though this happened in a most horrible way, but it shouldn’t be left to fade and wane, we must take precautions. In most cities, for example, we see young girls hiding behind as secretaries or even direct lovers to these white men, resulting in disasters and the destruction of their lives.

In general, what you can’t take away from us is that our inbuilt traits are not dead in us. It is true we love foreigners, mostly white men, for the simple fact that we feel they are more distant from us and we crave to make them feel at home, make them feel more comfortable in Nigeria, but that should not be taken for granted to take advantage of our kindness and inflict untold hardship on us. The gruesome murder of Ummita is highly unfortunate and indeed unacceptable.

However, security agencies must ensure the Chinese man is punished according to the law of the land to serve as a deterrent to others with similar bad intentions.

Tajuddeen Ahmad Tijjani writes from Galadima Mahmoud Street, Kasuwar Kaji Azare, Bauchi State, Nigeria.

By Muhammad Aminu

At least 614 public secondary schools in Kano State will be renovated through the World Bank funded project called ‘Adolescent Girls Initiative for Learning and Empowerment (AGILE).

The project which will be implemented by the Schools-Based Management Committees (SBMCs) of the benefiting schools has budgetted N1.8 billion naira so far.

The Deputy Project Coordinator of the programme, Nasiru Abdullahi, stated this during a courtesy visit to the Emir of Bichi, Nasiru Bayero, alongside other staff of the project on Thursday, 11th August, 2022 in Bichi.

“The SBMC committee has community and religious leaders, representation from self-help organization, and students, among others.

“The Principal is the secretary of the committee who knows the problems of the school better,” he said.

He said that the funds had already been credited into the bank accounts of the Schools-Based Management Committees, SBMCs, of the participating schools in the State.

According to him, the SBMCs members had been trained on the key priorities of their schools for the attainment of the desired objective.

He noted that each school received an amount of money based on the nature of project it will undertake.

“Close to N1.8 billion has been granted to the schools, which is half of what the schools will get, in order to ensure effective utilisation of the funds.

“Any school that finished its project will get the balance for the remaining project.

“The money is in the account of each of the benefiting schools. A school will come to AGILE to get clearance, which it will take to bank and withdraw the money,” he said

The deputy coordinator further revealed that the project is targeting close to 38,000 girls from vulnerable households for Conditional Cash Transfer which will be followed by training on digital skills.

He said that the girls would be trained on skills that would assist them to become self reliant in their maritall homes.

He, therefore, solicited for the support of the traditional ruler for the success of the project.

On his part, the Emir vowed to support the project wholeheartedly and urged all other relevant stakeholders to intensify efforts in improving the capacity of teachers.

“We are not saying construction is not good, but the teachers who will impart the knowledge to the students need to be improved.

“More teachers should also be recruited, and trained regularly to acquaint them with modern teaching techniques,” he advised.

He called on parents to desist from withdrawing girls from schools for marriage, counselling that girls should proceed to higher education after secondary schools.

By Ibrahim Ahmad Kala, LL.M

The one-time Attorney General of the Federation and Minister for Justice in the Second Republic, Late Chief Richard Akinjede, SAN once asserted that oral Advocacy is a special science and art skill of good courtroom lawyers which is likened to the scene in Julius Caeser that took the form of funeral orations by Brutus and Antony over Ceaser’s corpse. Having just killed Ceaser, the conspirators wanted Brutus to assure the Romans that all was well and that Ceaser’s death was necessary to prevent tyranny. Antony, Ceaser’s close friend, feigned solidarity with the conspirators and persuaded them that he too should say a few words over Ceaser’s body.

In comparing Brutus and Antony as orators, we should remember two other classical orators: Cicero and Demosthenes. When Cicero finished an oration, the people would say: “How well he spoke”.  But when Demosthenes finished speaking, the people would say: “Let us March”. Brutus was like Cicero and Antony like Demosthenes. Brutus won respect, but Antony started a riot.

The funeral orations which exemplify an extraordinary example of how Shakespeare can bear on the law, underscore the effectiveness of oral Advocacy which a lawyer should read before addressing the court in a major trial.

Regrettably, like Antony, Bar Shehu Usman Dalhatu on 7/7/2022 in his appearance while defending Sheikh Abduljabbar Nasiru Kabara before a Sharia Court of Kano State, caused stirred on social media and openly accused the trial judge of being unlike Ceaser’s wife of not sitting above board in the case. As seen in a viral video, the counsel was heard castigating the court for allowing the prosecution to ask “all sorts of questions such as asking the defendant when his father died? Which he argued, is not contained in the charge,” during cross-examination,  and “denying his client right to make a no-case submission”, saying no prima facie case was established against him. According to the Daily Trust report, the mild drama led the defence counsel, Dalhatu Shehu-Usman to walk out on the judge.

The Kano State Government had charged Kabara with four counts, bordering on blasphemous comments against Prophet Muhammad (PBUH) on Aug.10, Oct. 25 and Dec 20, 2019.

With due respect to all, the entire scenario that played out in the court is, to say the least, highly nauseating and totally against the professional ethics required of players in the administration of justice in this country. In one of my previous articles on the relationship between the Bar and the Bench, I penned down as follows:

In R. vs. O’Connell (1844) p261 at 312-313 lifted from Oputa JSC’s book “OUR TEMPLE OF JUSTICE” p.14, Crampton J. said thus:

“This court in which we sit is a Temple of Justice, and the Advocate at the Bar as well as the Judge on the Bench are equally ministers in that Temple. The object of all, equally, would be the attainment of justice…”

Oputa JSC further distilled some guiding principles on the relationship between the Bench and the Bar as follows:

 “Lawyers and Judges being instruments of justice are honoured and honourable.

Such honourable men should not allow ‘the infirmity of human nature and the strength of human passion’ to lead them astray, let alone lead them to perpetuate an outright injustice.

The Legal profession is not just another avenue for quick money-making by hook or crook. To so conceive the profession, is to degrade it.”

Similarly, Richard Du Cann in his book: “The Art of the Advocate” speaking on the duty of the Advocate while quoting Lord MacMillan, a Lord Advocate-General in Scotland and a member of the Judicial Committee of the House of Lord’s declared the duty in fivefold as follows:

“In the discharge of his office, the Advocate has a duty to his client, a duty to his opponent, a duty to the court, a duty to himself, and a duty to the state. The duties, in fact, begin long before he rises to his feet resplendent in horsehair wig and stuff gown”.

Hence, it is not part of the duties of a Lawyer to win at all costs or at any cost. There is rather a heavy cost to winning at all costs and that cost is disdain and dishonour and the desecration of the sacred temple of justice. Judges and Lawyers have a prior and perpetual retainer on behalf of the truth.

All these, therefore, reflect very much the tradition of the legal profession on the relationship between the Bar and the Bench, and which is one of reciprocity. The smooth administration of justice envisages the existence of courageous, efficient, honest and fearless Bar and Bench.

The Bench is entitled to unqualified respect from the Bar and so expects it. The least Magistrate Court, Area, Sharia or Customary Court and the highest court of the land are equally entitled to this respect. Members of the Bar stand up when they address or are addressed by the Bench.

The counsel who easily picks up quarrels with the Bench acts in contravention of this important duty. The duty of respect which is as old as the profession itself is highlighted under Rule 1(a) of Rules of Professional Conduct as follows:

It is the duty of the Lawyer to maintain toward the Court, a respectful attitude, not for the sake of the temporary incumbent of the judicial office, but for the maintenance of its supreme importance. Judges not being wholly free to defend themselves against criticism and clamour. Whenever there is a proper ground for a serious complaint of a judicial officer, it is the duty of the Lawyer to submit his grievances to the proper authority. In such cases, but not otherwise, such charges should be encouraged and the person making them should be protected.

This aged-long tradition of respect has crystallized into a solid cornerstone in the edifice of the Bar-and-Bench relationship. You alone cannot change the position overnight. The tradition is so well established at the Bar that, even when counsel has nothing but rude remarks to make, by tradition he is expected to start by saying: “With respect”.

These ethics demanded the best of Man: obedience and decency, as it was demanded that Adam (A.S) should keep his own part of the bargain, and he did not; that was unethical and there came his fall.

The court is where counsel will spend the rest of his years at the Bar trying to persuade to his view. One cannot carry it along with him if, by lack of manners, one alienates its feelings beyond recall or consistently.

To be continued

Ibrahim Muhammad Kala Esq is the Head of Litigation Department, Court of Appeal Gombe division and can be reached via ibrokalaesq@gmail.com

By Muhammad Aminu

The Kano State Police Command has arrested a 24-year old ex-convict for burglary alongside his accomplices in Tudun Murtala Quarter of Nasarawa LGA in the State.

The Police said at least 32 phones had been recovered, mostly Android phones, from the suspect.

According to a statement from the Police Spokesman Abdullahi Kiyawa, the suspect, 24-year old Umar Salisu who had been previously convicted for similar offence, confessed to breaking a shop and stealing the phones.

The statement said: “Sustained efforts coupled with intelligence-led follow-up resulted in the arrest of the principal suspect, Umar Salisu, ‘m’, 24 years old, of Tudun Murtala Quarters Kano.

Two other suspects were arrested for buying thirteen (13) of the stolen mobile phones from the suspect, with an effort for more recoveries.

Kiyawa said “He was arrested two years ago for theft of ten (10) Mobile Phones, charged to court and sentenced to two years in the correctional centre without an option of a fine, where he served for the period and was recently released.

“He begged not to be charged to the same court because the Magistrate warned him.”

According to Kiyawa, the Police has earlier received a complaint of burglary in the area where around 40 mobile phones were stolen.

“On receipt of the complaint, the Commissioner of Police, Kano State Command, CP Sama’ila Shu’aibu Dikko, fsi raised and instructed a team of Detectives led by SP Abubakar Abdulmalik, Divisional Police Officer (DPO) Zango Division to trace and arrest the perpetrator(s).

The team immediately swung into action,” it added. Kiyawa said that the suspects would be charged to the Margistrate Court that once convicted him after discreet investigation. He called on the residents to continue supporting the Police in discharging their responsibilities diligently

By Muhammad Aminu 

The Kano State Chapter of the New Nigeria People’s Party (NNPP) has condemned the Kano State Government’s plan to secure a loan of N10 billion for CCTV installation in the State.

The party, in a statement signed by Kano State Chairman, Hon. Umar Doguwa described the loan as mortgaging the future of Kano children by the incumbent Governor.

The statement read: “The New Nigerian Peoples Party (NNPP), condemned in totality, the Kano State Governor, Abdullahi Umar Ganduje’s fresh demand of N10 billion loan request from Acess Bank to install CCTV cameras in the State. 

Governor Ganduje seems to be using his seat of power to mortgage the future of the State and that of our children.”

Hon. Doguwa stated that despite the acute water shortage in Kano, the Governor chose to fund insignificant projects.

“Ignoring the fact that the State is experiencing widely increased water scarcity, the Governor chooses to borrow to fund a project as insignificant as CCTV installation.

“The NNPP can’t sit down to watch this clueless administration stockpiling debts in the state without a commensurate achievement on the ground,” he added.

He lamented that the administration refused to settle secondary school students’ examination fees, which led to students dropping out despite taking loans in the name of reforms in education.

“Due to the failure of Ganduje’s government to pay their Senior Secondary School examination fees, countless students have been forced to drop out of school, and others are on the verge of dropping out.

“Kano people can vividly recall that Ganduje had borrowed the sum of fifteen billion naira on education reform, but the money was diverted to something else, and today, a significant number of our students dropped out from schooling as the government cannot cater for their common interest examination and senior secondary school examination,” he said

While appealing to the State Assembly to desist from granting such approval in the future by putting Kano’s interest ahead of Governor’s desire, Doguwa warned that should NNPP win the 2023 gubernatorial election; it will not honour the agreement.

“We wish to categorically draw the attention of all commercial banks and other financial lending institutions within and outside the country to be cautious with the Ganduje’s demand for loans as the next administration will not in any way honour such reckless borrowings.”

He stated, “Our great party is urging the State House of Assembly to refrain from granting trivial demands from the Governor like these.

“We implore honourable members to put the needs of Kano’s good people ahead of the Governor’s insatiable desire to wreck the future of the State before we defeat them in the 2023 election.

“We also call on the Access Bank to resist any temptation to advance any loan to the borrowing Governor Ganduje, who is hellbent on mortgaging the state to satisfy his self ends.”

He chided Ganduje’s administration for its failure to maintain CCTV installations deployed by the Kwankwaso administration only to plan to borrow funds for the same purpose.

“With a sense of nostalgia, the general public remembered that in the past, our party’s presidential hopeful, Engr, Dr Rabiu Musa Kwankwaso, deployed CCTV in strategic locations throughout the State.

“However, the current administration, that seeks N10 billion loan to install new ones, failed to handle them, and the good people of Kano can’t trust a governor with the installation of new ones at their detriment,” he noted.

It can be recalled that The Daily Reality reported that the Kano State House of Assembly had approved a loan request of 10 billion naira for Gov Ganduje’s administration to install CCTV installation in Kano to tackle security challenges.

By Muhammad Aminu

Yusuf Maitama Sule University, Kano (YUMSUK), has established a laboratory for screening cervical cancer in women, the first of its kind in northern Nigeria.

The Vice-Chancellor of the institution, Prof. Mukhtar Kurawa, said the Human Papilloma Virus (HPV) DNA Modular Research Laboratory would greatly help in the research and treatment of cervical cancer in women, especially in North-Western Nigeria.

The laboratory, situated on the Main Campus of the University, was funded by a grant from Tertiary Education Trust Fund (TetFund). Prof. Kurawa further explained that there is a rise in cervical cancer among women in the region hence the university’s efforts to address the problem.

The VC challenged researchers to take advantage of the centre by conducting scientific research to achieve the set objectives. The VC assured continuous support for the centre, saying that “researches are now conducted not only for academic progression but also for economic development”.

He expressed optimism that the centre would excel and achieve its objective due to its state-of-the-art facilities. The Lead Researcher and Dean, Faculty of Clinical Sciences of the university, Dr Iman Usman-Haruna, said, “the centre is established to provide free services to women with cancer problems.”

She said about 1,500 patients are expected to benefit during the first phase of its programme. “This research is a multi-centre study to be conducted in Kano, Katsina and Jigawa and is mainly on cervical cancer screening.

“We will be performing pap smear and HPV test for 1,500 women, samples will be transported to Yusuf Maitama Sule University for processing.” This is through a grant from TETFund and with great support from the university management,” she said.

She applauded the Vice-Chancellor and TETFUND for their support for the actualisation of the project, describing it as a welcome development for the betterment of society.

By Shehu Mubarak Sulaiman

“I believe that the best learning process of any kind of craft is to look at the works of others” – Wole Soyinka

About a month ago, I woke up to a message on my Facebook Messenger. I was perplexed as to why a message would come in that early. It was dawn, and the skies had not brightened significantly enough for the layman’s morning to be declared.

The sender was someone who had once informed me of his interest in poetry. He had slid into my inbox a couple of months ago, and had registered his love for my writings, after which he requested that I mentored him.

Without wasting much time, I had introduced him to Poetic Wednesdays Initiative and urged him to follow-up on their activities. I had also introduced him to similar platforms, like the Poets in Nigeria Initiative Facebook Group.

 A week later, I sent him a flyer for a forthcoming workshop and asked him to register. The workshop was organized by Poetic Wednesdays Initiative, and was to be facilitated by top-notch poets: Umar Abubakar Sidi and Dr. Ismail Bala. To cut the long story short and hit the nail on the head, Abdul-Rahman Jafaru Wali, a medical student of Ahmadu Bello University, Zaria was the person in my inbox.

He had messaged me that early to inform me of his emergence as one of the ten winners of the recently-concluded “The Nigeria I See” poetry competition organized by MOP (Movement of the People). His feat had come just about a month after he had registered for a workshop organized by Poetic Wednesdays Initiative.

That is a practical portrayal of how much of a platform Poetic Wednesdays Initiative is, one does not come and leave empty-handed.

For three years now, I have been approached consistently by people slightly younger or even older than I am. Their solicitation has over the years lost every element of surprise. Whenever I receive a message from a stranger on Facebook, half of the time, it’s about poetry writing or writing pertaining to other genres of literature.

The question had always been the same from all of these people. They keep asking: “How can I learn poetry?” This is such a difficult question to answer, as there is a never-ending debate about whether poetry writing is an innate or a learnt skill.

Regardless, I refer back to Wole Soyinka’s quote about learning the craft of writing; how it relies heavily on imitation, and Poetic Wednesdays Initiative had always been my first recommendation for them.

First, if the advances are offline, I will ask them if they have a Facebook account. And if they answer in the affirmative, I’d urge them to like the page, and submit poems of any quality every Wednesday of the week. Over the years, I have lost count of people I had introduced to this platform.  Some of them have now grown to become a significant fraction of the finest writers that we have around.

The journey of these wonderful poets and wannabe poets reminds me of my own journey. I had started just like them, a newbie, and a sprouting seed.  In the concluding months of the year 2016, I had grown tired of talking about my dream of becoming a writer. The more I talked about it, the more I felt like a fraud, my impostor syndrome was becoming more and more intense that I had contemplated giving up writing altogether.

I was at the crossroads, one road led to an Eldorado of a life I had always made up in my head; the fantasies of what a celebrated writer’s life seems, and the other led to a path of giving up, a one-way route to despair.

Being a science student was more than enough deterrent already. I talked to a friend who had graduated from the university a year before me and who I believe had more life experience than I. He spoke of his friend called Salim Yunusa, who has founded this small literary platform that aims at nurturing young talents in literary-inclined endeavors.

I talked to Salim Yunusa and he introduced me to a platform called Poetic Wednesdays, that was before it became Poetic Wednesdays Initiative. It was the newly-founded platform of his. I had written a couple of poems before then, but I had posted none, they were all in my phone’s notepad, longing to be seen.

So, all I did was waited for that fateful Wednesday before making my entry. My poem was handpicked and afterwards posted on the page. I followed the poem up, and relished some of the praise-coated comments. That was my first official encounter with poem writing.

As time went by, submissions from me became more and more regular. I enjoyed every bit of it; the praise, the feeling of having written something someone else enjoyed reading. Amidst all that nursing school monotony, consistent memorization, and voracious reading to stay afloat, I found an escape.

I had started to look forward to every Wednesday, it felt refreshing reading through poems on the page, and sometimes using them as a blueprint to craft mine. I started to make friends online, Facebook transfigured from a place where I come to catch up on viral gossip, or post pictures, to a place where I have direct contact with intellectuals and like minds. My time online started to become more of an educative endeavor rather than a fun-seeking one.

Weeks passed by and I had started to play with different themes, I had become a favorite on the platform. People looked forward to every Wednesday, so they could catch a glimpse of my poem and savor all its flavors. I had copied styles of poets like Maryam Gatawa, Salim Yunusa, Sani Ammani, Nasiba Babale, and a host of others, before I had come to find my feet.

In 2018, there was a literary hangout somewhere in Ahmadu Bello University, Zaria organized by this selfless platform. We dined, and recited poems for the relish of fellow poets and literature lovers present. We had a swell time. In 2019, I rendered my masterpiece titled “I AM NORTH” at one of Poetic Wednesday Initiative’s get-together at Kongo Campus, Ahmadu Bello University, Zaria.

It is the reception it received that had led me to promoting it on different platforms. The video of the poem was played at the 2020 edition of the Nigerian Students Poetry Prize event that held in Lagos. The written form of the poem was published on Daily Trust Newspapers, Yasmin El-Rufai Foundation official website, and other notable platforms in Nigeria.

The creatively titled essay of Sa’id Sa’ad “Poetifying the North” is not a coincidence. I particularly love the witty coinage of the word ‘Poetifying’. Indeed, the North has been ‘Poetified’.   Today, in northern Nigeria, as opposed to the nearest past, there is a resurgence of literary activities and discussions like never before. There has been a fast-rising awareness of what literature stands for, and many have continued to embrace it.

Virtually all the states in northern Nigeria have one festival or the other, celebrating literature and further educating young minds on the importance of both literature in English as well as in other indigenous languages. This is not to say that the region had always been dormant in the realms of literature and arts, that won’t be fair to a region that has produced notable writers like Helon Habila, Abubakar Imam Kagara, Abuabakar Adam Ibrahim, Ahmed Maiwada, Ismail Bala, Aliyu Kamal, Victor Dugga, Maria Ajima, Zainab Alkali, Abubakar Gimba, and many others.

It is to say that the awareness about writing, reading, and other literary-inclined endeavors has been quite unprecedented in the last decade. Many young people have come to find it as interesting as any other thing young people enjoy. There are now more festivals, literary contests, literary magazines, literary organizations, school-based literary clubs and so on.

The younger generation had come to transform reading and writing from a tortuous exercise to something exceptionally pleasurable.

The perception towards literature has taken an entirely different dimension. If I am asked to pinpoint literary organizations in the north that have contributed immensely to this growth and literary resurgence, I will place Poetic Wednesdays Initiative amongst the first five on my list.

For the fact that it deals basically with young people and neophytes who may have or have not written anything before, it lays a solid foundation for those who develop cold feet when literary matters are being brought to the table.

This is quite hypothetical, but if one is to assemble ten young writers in northern Nigeria today, I am rest assured that two to three of them would attribute their literary indoctrination and growth from having to read, follow, or interact with poets and literature lovers like the likes of Salim Yunusa, Nasiba Babale, Aliyu Jalal, Mujahid Ameen Lilo, Abdulbasit Abubakar Adamu, Abdul-Rahman Abu-Yaman, Hajaar Muhammad Bashar,Usman Karofi, Maryam Gatawa, Sani Ammani, Abduljalal Musa Aliyu, Sa’id Sa’ad Ababakar and many more.

These writers that I have all had or still have something to do with Poetic Wednesdays Initiative. Nothing makes one more proudhearted.

Poetic Wednesdays Initiative’s six years anniversary is a celebration of poetry, literature, passion, creativity, community development, man-power development, and social change. As it stands, the initiative has organized offline creative writing workshops for more than three hundred secondary school students in Kano, Katsina, Yobe, and Kaduna. It has organized several literary hangouts for free, while also partnering with literary organizations like PIN (Poets in Nigeria), Ahmadu Bello University Arts Festival (ABUFEST), The Arts-Muse Fair, Open Arts, Creative Writer’s club, ABU, Minna Book and Arts Festival (MinnaBAF), Hausa International Book and Arts Festival (HIBAF) and many others, all to promote literary activities, especially in northern Nigeria.  

If this literary organization is assisted in its selfless strides, the future of literature in northern Nigeria will be as rosy as it could ever get.

By Uzair Adam Imam

Bandits killed a 39-year-old businessman, Yahya Hassan Musa, hours after receiving a N6m ransom, a traumatic incident that forced his family members to flood tears.

The Daily Reality learnt that the incident started on Thursday when Musa was coming back from Cotonou, Benin Republic.

Musa, who hails from Kano, was said to be roamed and kidnapped in a forest around the Mopa area of Kogi State, and the bandits reportedly demanded N10m naira before slashing it to N6m at a later date.

Daily Trust reported late Yahaya’s brother, Abubakar Musa, while narrating the incident to the City and Crime, saying that his brother used to fly whenever he travelled.

Musa was the one who took the N6m to the Kidnappers.

He added that, however, on that fateful trip, his late brother decided to return by road.

He said, “The kidnappers requested that I should take the money to a forest in Kabba. I went and delivered the money in cash. They then directed me to a place where I would meet him, but I did not meet him.”

“I slept in the forest alone. I went back to the nearby town and hired hunters to get back into the forest and search for the corpse. After trekking many kilometres, we found his decomposing corpse.”