Nigeria

By Uzair Adam 

Former Governor of Kano State, Senator Rabiu Musa Kwankwaso, has urged the Nigeria Police Force to maintain professionalism and avoid political bias, particularly in its operations within the state.  

This follows the controversy surrounding a terror alert issued by the Kano State Police Command on the eve of the annual Maulud celebration organised by the Tijjaniyya Sufi Order at the Sani Abacha Stadium, Kano.  

In a statement on his X handle, Kwankwaso commended the Tijjaniyya Sufi Order for successfully hosting the significant event. 

He also congratulated Khalifa Muhammad Sanusi II, the Emir of Kano, and Governor Abba Kabir Yusuf for their contributions to the event’s success.  

However, he expressed disappointment over the police alert, which he claimed caused unnecessary panic among Kano residents and attendees from across Nigeria and beyond.  

“The conduct of the police, which appears to align with the Federal Government’s habitual interference in Kano’s affairs, further erodes their credibility,” Kwankwaso stated.  

He warned that issuing unverified threat alerts could lead to public complacency during genuine security threats.  

“Issuing a false threat alert of this magnitude sets a dangerous precedent. It risks making people dismissive of genuine threats in the future,” he noted.  

Kwankwaso also criticised the global impression created by the police’s actions, given the international participation in the event. 

He called on the Kano State Police Command to prioritise professionalism and avoid partisanship, emphasising the need for the Federal Government to steer clear of interfering in Kano’s governance.  

“The Federal Government must resist involving itself in matters that complicate governance in Kano State,” he added.  

The Tijjaniyya Maulud celebration remains a prominent annual event for the Sufi order, attracting participants from across the globe.

By Bashir Uba Ibrahim, Ph.D. 

Onomastics is the study of names and the naming of objects, places, and things. Its two main branches are anthroponymy and toponymy. While the former is concerned with individual proper names, family names, or surnames, the latter is interested in studying the motivations behind the proper names of places. This article is interested in toponymy—changing the names of places. Thus, it aims to synthesise the nexus between onomastics and history in naming places and how some circumstances trigger their penultimate changes. 

One of the impetuses behind this article is a Facebook post by Dr. Abdullahi Dahiru, a physician and public commentator, regarding the renaming of “Kunchi” Local Government to “Ghari.” In his post, he attributes this change to a distortion of history, citing Prof. Tijjani Naniya’s views on the etymology of “Kunchi” as historically linked to the bravery of its people. 

As a fortress town established to shield Kano from the external aggression of Damagaram, which sporadically attacked Kano in ancient times, the people of Kunchi successfully obliterated and defeated Damagaram infinitum. Thus, they were tagged by the Kano people as “Kun ci”, meaning “you have won”. As time passed, the phrase blended and metamorphosed to “Kunchi”. Henceforth, the town is called “Kunchi”, according to Prof. Naniya, cited by Dr. Abdullahi Dahiru. Therefore, the semantic change of the word was purely motivated by an extralinguistic factor, as the hardship and backwardness faced by the people of Kunchi were onomastically attributed to the pejorative nomenclature of the word in Hausa.

This scenario is called semantic and morphological change through blending in linguistics, a situation whereby the structure and meaning of the word change over time. Many types of semantic changes exist, including Broadening, Amelioration, Semantic Reclamation, and Pejoration.

The fourth one, “pejoration”, is where a semantic change of the word “kun ci” to “kunchi” falls. According to John (2000: 55), “pejoration is when the word’s meaning changes from positive to negative”. It usually occurs due to the extralinguistic factor or associating it with the taboo, as the name “kunchi” in Hausa is pejoratively associated with the taboo or something negative. 

Meanwhile, the stigma that the name “kunchi” pejoratively carries in Hausa and the negative stereotype it connotes make the people of the area opt to change the name of their local government. This will be a significant setback to the town’s history because, as time goes on, the upcoming generation from there will not know the history of their forefathers and their bravery in warfare.

On the other hand, semantic anomalies—those who believe there is no relationship between a word and what it stands for—triumph over analogists, who argue that word meaning represents what it stands for. Thus, the historical and semantic imports of the word “kun ci,” which was subsequently transformed to “Kunchi,” were not only changed but also its whole structure and form were replaced, displaced, and dislocated.

Finally, this is not the first time a place or city name has changed. Historically, we have seen how some places or cities’ names change due to varied circumstances. For instance, Mumbai, the capital of India, was formerly known as Bombay. But when the nationalist party Shiv Sena rose to power in 1995, it changed Bombay’s name to Mumbai, citing that the former name carries relics of British colonial legacy. 

Similarly, Istanbul, the capital of Turkey, was formerly known as Constantinople for hundreds of years. It was renamed Istanbul in 1930 after the Republic of Turkey was created. Therefore, changing place names is normal, depending on the circumstances and historical events that motivated them.

NB:

Dr. Raji Bello draws my attention that the case of the historical change of the name of “Kunchi” to “Gari” is similar to Lynchburg, Virginia, Black American people whose nomenclature of their city etymologically derived from the historical event of their racial subjugation and maltreatment and want the name of their town change.

Dr. Bashir Uba Ibrahim wrote from the Department of English and Literary Studies, Sule Lamido University Kafin Hausa, Jigawa State.

By Hamza Almustapha Paki

Examination malpractice is regarded as any deliberate act of wrongdoing that violates examination rules intended to provide a candidate with an unfair advantage. Examination malpractice, also referred to as the unlawful actions students undertake during their exams to achieve good grades by taking shortcuts.

Exam malpractices, such as cheating, impersonation, and leakage of examination questions, have become a persistent and widespread problem among students in Nigeria. These malpractices threaten the education system and the country’s future. 

The phenomenon has infiltrated the education system, compromising the integrity and fairness of assessments, undermining efforts to foster a skilled workforce, and eroding public trust in the system. Examination malpractice, alongwith its disadvantages, has negatively impacted all facets of society.

The examination law and ethics state that the sanctions or penalties for candidates involved in examination malpractice in Nigerian tertiary institutions range from a warning letter to not allowing the candidates to sit the examination, suspension for two semesters, expulsion, and dismissal from the institution, depending on the degree of misconduct. 

According to the National Examination Council (NECO), it is estimated that the total number of students involved in various forms of examination malpractices was about 20,000 as of 2021.

On the other hand, 178 cases of malpractice were detected in the Unified Tertiary Matriculation Examination in the 2022 and 2023 batches.

The Joint Admissions and Matriculation Board (JAMB) identified the malpractices as including “multiple registrations, manipulation of biometrics, collusion of some private CBT centres with parents, impersonation, deliberate disruption of the examination process, and syndicate of adjacent centres in examination.

It is depressing, regrettable, and shameful to engage in examination malpractices after all the energy expended by our respected lecturers or teachers.

In conclusion, examination malpractice could lead to a loss of confidence, self-esteem, determination, and indolence. 

It also acts as a source of future persistent sadness, which could cause psychological, emotional, and physical disorders in the victim. Therefore, it should be seen as the enemy of society and jettisoned.

By Sabiu Abdullahi

The Comptroller-General of the Nigeria Customs Service (NCS), Adewale Adeniyi, has emphasized the need for stronger collaboration among security agencies to address smuggling and its negative impact on Nigeria’s economy effectively.

Speaking on Thursday, January 23, 2025, at the National Defence College (NDC) in Abuja, Adeniyi delivered a lecture to participants of Course 33, advocating for mutual understanding and partnership among security bodies to combat illegal trade and safeguard economic stability.

“No single agency can effectively combat the complexities of smuggling without the support and cooperation of others,” he stated.

“Collaborating with other security agencies is essential for effective anti-smuggling operations. It is only through synergy that we can reduce these illegal activities to the barest minimum and foster economic growth in Nigeria.”

The lecture, held at the NDC Auditorium, served as a platform for the Customs chief to outline strategies for tackling smuggling and its economic consequences.

The National Defence College, recognized as Nigeria’s top institution for military and strategic studies, hosts participants from diverse sectors, including the armed forces, paramilitary organizations, and the civil service.

Adeniyi’s presentation portrayed the benefits of a unified approach to protecting the nation’s economic interests and reiterated inter-agency cooperation as a critical factor in addressing Nigeria’s security issues.

Attendees, comprising senior officers, faculty members, and participants from across the country, described the lecture as a valuable insight into the interplay of security and economic protection.

By Uzair Adam 

The Force Public Relations Officer, ACP Olumuyiwa Adejobi, has clarified that police officers have the legal authority to enter properties without a warrant if they reasonably suspect a crime is being committed.  

Adejobi made the statement on Saturday while responding to a widely circulated video that has drawn public outrage. 

The Daily Reality reports that the footage shows masked armed policemen in unprofessional attire storming a property, allegedly without a warrant.  

In the video, shared by @General_Somto and tagged “What’s Going On Here???,” two masked officers carrying AK-47 rifles demanded access to a house, but the occupants refused, citing the absence of proper identification and a search warrant.  

One of the occupants, believed to be the homeowner, said, “Imagine police people with facemasks come into my house to force our door, saying that we are fraudsters.”  

The officers overheard threatening to enter by force, eventually fired a shot and scaled the fence. Once inside, one officer opened the gate for his colleague.  

Reacting to the incident, ACP Adejobi stated, “The police have the power to break into any house or place where they are reasonably convinced an offence is being committed. That is understandable. 

However, I am not too ok with their dress and appearance. Policemen are not allowed to wear masks or tie headgear.”  

He further questioned the circumstances surrounding the invasion, saying, “What is the offence of the people to have warranted breaking in, and why this dressing? 

“I wish I knew the location so that we could direct these questions to the men involved.”  

The Nigeria Police Force condemned the officers’ actions, describing their conduct as unprofessional while assuring the public of an investigation into the matter. 

Adejobi noted that the video had been forwarded to the relevant authorities to identify and hold the officers accountable.  

The incident has reignited concerns about police brutality, human rights violations, and the need for accountability within the force.

By Uzair Adam

The Association of Resident Doctors in the Federal Capital Territory, Abuja, has called off its warning strike following the intervention of the FCT Minister, Nyesom Wike.

In a statement issued on Friday, the President of the Association, Dr. George Ebong, confirmed that the FCTA, under Wike’s leadership, has addressed their key demands.

The doctors had shut down all FCTA-owned hospitals on Wednesday to protest unpaid salary arrears and other unresolved issues.

However, Dr. Ebong announced that members of the association have started receiving alerts for their six-month salary arrears, prompting the decision to end the strike.

According to the statement, Minister Wike also approved and ordered immediate payment of the accoutrement allowance owed to health workers, reduced the medical residency bonding to two years, and sanctioned the immediate employment of additional doctors and allied health workers to address the acute shortage of manpower.

Furthermore, he approved and facilitated the payment of locum doctors and other health workers who were owed outstanding wages.

The association has directed its members to resume work on Saturday, January 25, 2025, averting an imminent indefinite shutdown of hospitals in the capital.

Dr. Ebong expressed appreciation for the minister’s swift response, which resolved the immediate concerns but urged him to address other outstanding demands to prevent future industrial actions.

“These demands include the payment of hazard allowances, upgrading and rehabilitation of healthcare facilities, and converting post-part 2 doctors to consultant cadre,” Dr. Ebong stated.

He further praised Wike’s commitment to transforming the health sector in line with the Renewed Hope Agenda and extended an invitation for the minister to visit district hospitals in the near future.

The association also reaffirmed its support for Wike’s efforts to enhance healthcare delivery in the FCT.

By Uzair Adam 

The Association of Resident Doctors (ARD), Federal Capital Territory Administration (FCTA), has initiated a three-day warning strike in protest of unpaid salaries, allowances, and other unresolved issues. 

The Daily Reality leaned that the strike has disrupted services at government hospitals across Abuja.

In a press briefing held on Wednesday in Abuja, Dr. George Ebong, President of ARD FCTA, explained that the strike followed the expiration of a three-week ultimatum issued last year. 

He lamented the neglect of healthcare workers’ welfare and hospitals in the nation’s capital.

Ebong called for urgent intervention from the Minister of the Federal Capital Territory, Nyesom Wike, to prevent an indefinite closure of hospitals in the region. 

He emphasized that the decision to go on strike was reached after a Congress held by ARD FCTA members on Tuesday.

The strike, which covers all government hospitals in Abuja, from Wuse to Asokoro, Maitama, Kubwa, Zuba, Kwali, Abaji, Nyanya, and others, follows months of unresolved demands. 

The doctors had earlier engaged in multiple dialogues with the authorities but saw no meaningful action, even after the government requested two additional weeks to address their grievances.

“We gave the government a three-week ultimatum to meet our demands, and after meeting them and discussing several times, nothing was done. Not even the minimum things. We expected the government to pay for the six months of unpaid arrears,” Ebong stated.

He criticized the neglect faced by doctors in Abuja, referring to them as “abandoned projects” and highlighting the urgent need for action to prevent the collapse of the healthcare system.

In December, ARD FCTA had warned of a possible shutdown if their demands were not met, with the current strike representing a call for immediate resolution. 

The association has warned that if their issues remain unaddressed after the three-day strike, they will consider an indefinite strike.

The full communique, also released at the press briefing, detailed the various concerns of the association, including unpaid salaries, delays in the Medical Residency Training Fund (MRTF), unfulfilled accoutrement allowances, unpaid hazard allowances, and the lack of necessary hospital equipment. 

The communiqué also stressed the shortage of manpower in the healthcare sector, with many doctors leaving the country due to poor working conditions and lack of support. 

It concluded with a plea for the government to act swiftly to avoid further deterioration of the healthcare system in Abuja.

By Abubakar Aminu Ibrahim

Language is a powerful tool. It shapes how we think, communicate, and understand our beliefs. In the Islamic faith, words carry immense weight, for they are tied to sacred meanings and spiritual truths. This is why using the term “Qur’anic festival” to describe any event associated with the Qur’an is both misplaced and misleading. While the word “festival” may seem innocuous, its implications are incompatible with the spiritual essence of the Qur’an and the traditions it upholds.

A festival is often marked by joy, festivities, and entertainment. While it can sometimes carry religious undertones, its modern usage is predominantly cultural or secular. On the other hand, the Qur’an is a divine revelation—a book of guidance, wisdom, and moral discipline. It is meant to elevate the soul, inspire reflection, and connect individuals to their Creator. Associating the Qur’an with a “festival” risks reducing its sacredness to something casual, even trivial.

Consider the Islamic celebrations of Eid al-Fitr and Eid al-Adha. These are joyous occasions deeply rooted in worship, gratitude, and submission to Allah. Their joy is spiritual and reflective, not superficial. To call these occasions “festivals” would diminish their profound meanings. Similarly, attaching the word “festival” to the Qur’an creates a disconnect between its sacred purpose and the secular image that the term often evokes.

Moreover, using the term “Qur’anic festival” opens the door to misinterpretation. To the uninformed, it might conjure images of parades, loud music, or revelry—activities that Islam often cautions against when taken to excess. For instance, a Qur’anic recitation event might aim to deepen one’s connection to Allah, but labelling it a “festival” could unintentionally attract a crowd expecting entertainment rather than spiritual enlightenment. Precision in language is vital in Islamic traditions, and terms like “gathering” or “symposium” better preserve the solemnity of such occasions.

The Qur’an is not just a book; it is Allah’s final message to humanity, and its recitation, study, and understanding are acts of worship. To frame these sacred practices as part of a “festival” undermines the dignity of the Qur’an and the reverence Muslims owe to it. Imagine referring to a gathering for tahajjud (night prayers) or a Qur’anic competition as a “festival.” Such terminology strips the event of its spiritual depth and misrepresents its purpose.

It is also important to, with all sense of humility, caution scholars and traditional leaders against carelessly inventing new terms or traditions on a whim. If some have historically criticised the celebration of Maulud (the Prophet’s birthday) as an innovation, why then should the term “Qur’anic festival” be any less scrutinised? This is not to argue the correctness or incorrectness of the concept of Maulud, Qur’anic events or similar practices but to highlight the inconsistency in applying principles of linguistic and theological precision. The issue is, first and foremost, with the choice of the word “festival” attached to the Qur’an.

The Qur’an deserves words that uplift its message, preserve its sanctity, and reflect its divine status. It is a guidance for humanity, a light for those in darkness, and a connection to Allah that transcends worldly pleasures. Let us honour its dignity by rejecting terms that fail to encapsulate its sacred purpose.

Abubakar Aminu Ibrahim (AbuMuhd) can be reached via matazu247@gmail.com.

By Uzair Adam  

The Chief Medical Directors (CMDs) of University Teaching Hospitals and Federal Medical Centres have expressed concerns about a looming staff crisis. Doctors, nurses, and other healthcare professionals are leaving Nigeria in large numbers due to poor salaries and working conditions.  

During the 2025 budget defence session before the House of Representatives Committee on Health Institutions, the CMDs noted that despite significant federal government investments in health infrastructure, the mass exodus of healthcare workers weakens the country’s healthcare delivery system.  

The Chief Medical Director of Lagos University Teaching Hospital (LUTH), Professor Wasiu Adeyemo, described the trend as alarming, warning that if immediate steps are not taken, the nation’s hospitals could soon be empty.  

“Resignations occur almost daily,” Adeyemo stated. “In one or two years, our hospitals may become empty. The main reason people leave is economic. Consultants are earning less than $1,000 monthly. 

“Without addressing remuneration, all government investments in infrastructure will be wasted,” he added.

He reported that LUTH’s 2024 budget included N19.2 billion, with N13.57 billion allocated for personnel and just N33.2 million for overhead costs. 

While personnel performance reached 91 per cent by December, only 45 per cent of the capital project budget had been utilized.  

For 2025, LUTH proposes a budget of N32.7 billion, with N20.3 billion allocated for personnel. 

Adeyemo emphasized the need for improved funding to prevent further resignations and ensure the hospital’s functionality.  

Similarly, the Chief Medical Director of University College Hospital (UCH), Ibadan, Professor Jesse Abiodun, decried delays in releasing budgeted funds. 

He revealed that UCH had a capital appropriation of N5.59 billion in 2024, but only 38 per cent of the funds were released.  

“We still have 72 per cent of the funds outstanding,” Abiodun said. “We could only utilize the 38 per cent because we had prepared a cash plan in advance.”  

UCH has proposed a capital budget of N4.39 billion and an overhead budget of N690 million for 2025, which Abiodun said is insufficient, especially given rising utility costs such as electricity.  

The House Committee on Health Institutions Chairman, Hon. Patrick Umoh, urged the CMDs to provide comprehensive presentations detailing their budgetary needs and challenges. 

He noted that the committee would continue reviewing submissions to address the critical issues facing Nigeria’s tertiary health institutions.  

The CMDs reiterated the urgent need for government intervention, stressing that improving remuneration and timely funding release is crucial to averting a healthcare crisis.

By Salisu Uba Kofarwambai

“Daba” comes from the Hausa term for a gathering place where people would sit and converse during their leisure time. Over time, the term took on a different connotation, referring to a spot where idle individuals would congregate, discuss, and plan their criminal activities, often fueled by drug addiction.

Historically, Hausa society had warriors known as Yan Tauri. These brave adventurers possessed magical powers and charms that made them nearly invincible in battle. They were also skilled hunters, often engaging in fierce competition over their prey. However, the Maitatsine crisis in the late 1970s to early 1980s marked a turning point for Yan Tauri. The crisis erupted when the followers of the heretic preacher Maitatsine clashed with the Nigerian government. 

Maitatsine, a Quranic teacher from Cameroon, had attracted a large following in Kano before beginning to preach against orthodox Islamic teachings. He started labelling people as infidels for merely watching TV or drinking tea with milk. When his son was killed at the street fight in Sabon Gari, Maitatsune started attacking people and killed many Kano residents.

The federal government refused to intervene, mainly due to party rivalry and Governor Abubakar Rimi’s criticism of the ruling party, NPN, and President Shehu Shagari. Thus, the Kano state government was left to handle the crisis on its own. The state government enlisted Yan Tauri’s help to combat the Maitatsine followers. Yan Tauri fought bravely, killing many followers, but this exposure to violence and bloodshed had a profound impact on them.

Following the Maitatsine crisis, Yan Tauri began to metamorphose into Yan Daba, a group notorious for their thuggery and violence. Politicians exploited Yan Daba for their gain, employing them as enforcers and thugs. During Governor Rimi’s tenure, the divide within the People’s Redemption Party (PRP) in Kano State further exacerbated the situation. The party split into two factions: the Santsi group, led by Governor Rimi, and the Tabo group, led by Malam Aminu Kano. Both factions employed Yan Daba thugs, leading to a deadly fight between the two groups.

Notorious Yan Daba members during this period included Gogarma, Mal Hadi, Gambo Cooperation, Sarki Change, Sabo Wakilin Tauri Mai Adashin Sara, Uba Dala Bala Turu, and many others. These thugs were known for their brutality and willingness to do whatever it took to achieve their objectives.

The reign of terror by Yan Daba continued until Major General Muhammadu Buhari came to power in 1983. Buhari’s administration cracked down on Yan Daba, arresting, killing, or forcing many of its members to flee Kano.

Then, in 1989, during General Ibrahim Babangida’s effort to transition Nigeria back to civilian governance, the Social Democratic Party (SDP) and the National Republican Convention (NRC) were established. These parties significantly influenced Nigeria’s move towards democracy. However, they also, perhaps unintentionally, aided the revival of Yan Daba in Kano as politicians continued to manipulate them for personal gains.

Yan Daba’s activities plagued Kano, with members engaging in robbery, assault, and other forms of violence. The emergence of notorious gangsters marked their reign of terror.

With the return of democratic rule in 1999, Yan Daba continued to pose a significant problem in Kano. Politicians continue to exploit them for their own gain, and their activities remain a major challenge for law enforcement agencies. Over time, Yan Daba has evolved, with many members now engaging in phone robbery and other forms of cybercrime.

Today, Yan Daba remains a challenge, with members engaging in various forms of criminal activity. Their history should be a cautionary tale about the dangers of exploiting violence and thuggery for political gain.

Salisu Uba Kofarwambai wrote from Kano via salisunews@gmail.com.