Nigeria

By Muhammadu Sabiu 

An umbrella organization for banking sector employees, the Association of Senior Employees of Banks, Insurers and Financial Institutions, revealed that banks lost N5 billion as a result of demonstrators’ attacks on assets due to naira scarcity.

Oluwole Olusoji, the group’s president, revealed this on Thursday in Lagos.

He also lamented that the attacks by demonstrators had affected 17 commercial banks.

He explained that in addition to attacks on bank employees, bank premises and ATMs were set on fire.

He said, “We call on the public to desist from threatening or attacking our members or destroying our properties as they will be only proverbially cutting their noses to spite their faces. We can only give what we have been provided with and nothing more.”

By Zulkifil Aminu Adam

Over the years, people with hearing loss, primarily those who cannot speak, particularly the uneducated ones, experience the stereotype of being naturally aggressive. And that’s nothing but a misunderstanding that continues to remain despite continuous awareness against it.

The terming of deaf people as aggressive is not only done by ordinary people but also by lecturers, doctors, and even special educators. And as a matter of fact, the absence of a psychological approach in how people reflect on this matter leads them to conclude so grossly incorrect.

Imagine you cannot hear and you cannot talk. And you’re living in a community that has deprived you of the privilege of effective communication and self-expression, given the fact that nobody knows how to communicate with you. So you will surely be lonely and depressed. And then an incident happened where you were maltreated and stigmatised.

Psychologically, people naturally react and respond to treatments directly to indirectly. They speak and complain to defend themselves and their dignity when mistreated. But you’re deaf and can’t open your mouth to exercise self-expression. You can’t say, “I don’t like how you treat me. Please, treat me with respect.” At that point? What would you do?

You will think of what to do to ensure the person who maltreats or stigmatises you learn a lesson. A deaf person has three options: exhibiting frustration or using physical violence to respond to the treatment they received, and the third option is crying. The weak do the last chance because that’s the only thing left for them. They will always look for a language that the people who maltreat them will understand, i.e. crying, showing their frustration, or applying violence.

Deaf people are not aggressive. Instead, they use aggression as a defence, a means of self-expression, or a way of showing their inner disapproval because they often have no other means of communicating their feelings to people who don’t have a genuine knowledge of the deaf or sign language.

As long as deaf people can effectively communicate and have a mutual understanding with a person, the person will surely realise that they are no different from normal people who possess various traits, both positive and negative.

The only thing the Deaf needs from their family, colleagues, and society is attention and understanding. And these two require the presence of effective communication. For this reason, the Deaf continues to spread the knowledge of sign language and continuously create awareness and advocacy, for they know that the most powerful method for eliminating the conflicts between them and normal people is to connect both with the wire of communication. It is to bridge the communication gap that disconnects the two communities. 

I have talked with different deaf children and older ones regarding their stay with their families. All of them expressed a disheartening amount of loneliness and anxiety, the cause of which is the iota of attention they receive at home that is inadequate and depressingly isolating, harming their lives. Yet, at the same time, it stays unnoticed by their family members.

Moreover, when deaf family members attempt to bring it up, they hardly get the attention they expect. Even if they do, once another family member interrupts, that’s always the end of the conversation. Their effort to retrieve the attention that deviated from them to another family member often fails, making several deaf family members give up on discussions with their parents and siblings.

Zulkifil Aminu Adam is a 100-level student at Bayero University, Kano. He can be reached via zulqeepil19@gmail.com.

By Ahmad Deedat Zakari

The National Universities Commission ( NUC), has approved a new university for Kano State.

Consequent of the approval, Sa’adatu Rimi College of Education, Kumbotso is now a university of education.

On Tuesday in Abuja, the Executive Secretary of NUC, Prof. Abubakar A. Rasheed, presented the letter of recognition of the institution to Kano State Governor, Abdullahi Umar Ganduje .

Ganduje said, the new university was part of his administration’s efforts to meet the growing demand for education in the state.

According to him, the university, which is the third under Kano State, has 116 lecturers with PhDs.

By Muhammadu Sabiu 
 
Service outages were observed by some MTN subscribers throughout Nigeria.
 
It was learned that the subscribers were unable to make a phone call, use the internet, and SMS services offered by the mobile network operator.
 
The telecom provider expressed its regret for the inconveniences in a tweet that read, “Due to an unexpected technical issue, some customers have difficulty using our services at this time.
 
“Work is ongoing to resolve this issue as quickly as possible.
 
“We regret all the inconveniences this may cause.”

By Muhammadu Sabiu 
 
Olaniyi Nasiru Ojikutu, a 39-year-old Nigerian, was convicted of participating in a multi-year romance scam and was given a sentence of nearly seven and a half years in a U.S. prison.
 
Ojikutu, a permanent resident of the US, allegedly opened roughly 25 bank accounts under his own name, a fictitious name, and the name of a shell company, through which nearly $3.4 million in fraud proceeds were moved.
 
It was revealed that Ojikutu and nine other people were charged in Operation Gold Phish, a Chicago-based sting operation that uncovered cybercrimes that preyed on senior citizens.
 
Ojikutu was charged with wire fraud in the scheme in 2019 and received an 88-month prison term on Wednesday, according to Fox32Chicago.
 
Ojikutu fled to Canada by bus after being charged, but was apprehended seven months later and turned up to American authorities in January 2020.
 
Last July, he entered a guilty plea to one count of wire fraud.
 
Social networking sites, including Facebook and Instagram, as well as the mobile dating app Match.com were used to contact scam victims.
 
Prosecutors asserted on Thursday that Ojikutu used the money obtained fraudulently for his own personal gain, including buying cars in the US and exporting them to Nigeria for resale.
 
Federal prosecutors reported that some victims suffered financial losses of several hundred thousand dollars as a result of Ojikutu’s acts.
 
 

By Ahmad Deedat Zakari

The National Universities Commission (NUC) has directed that all universities in the country be shut down in order for students to exercise their franchise in the 2023 general election.  

The Deputy Executive Secretary of the Commission, Chris Maiyaki, issued the directives in a letter dated February 3 and addressed to universities’ vice-chancellors and directors.

According to the letter, the security of staff, students and the universities’ properties during the general elections is the reason for the closure. 

Mr Maiyaki also stated that the Minister of Education, Mallam Adamu Adamu, gave the directive following consultation with relevant security agencies.

Part of the letter reads: “As Vice-Chancellors of all Universities and Director/Chief Executive of Inter-University Centres are quite aware the 2023 General Elections have been scheduled to hold on Saturday, February 25, 2023, for the Presidential and National Assembly, and Saturday, March 11, 2023, for Gubernatorial and State Assembly, respectively.

“In view of the foregoing and concerns expressed on the security of staff, students and properties of our respective institutions, the Honourable Minister of Education, Mal. Adama Adamu has, following extensive consultations with the relevant security agencies, directed that all Universities and Inter-University Centres be shut down, and academic activities be suspended between February 22 and March 14, 2023.

By Muhammad Jameel Yusha’u, PhD

At 2:45 am every day, the first email at HKS comes to your inbox. HKS Daily is a catalogue of information about activities at Harvard Kennedy School. If you miss it for a day, you could miss countless opportunities about conferences, breakfast with guests, working groups, and lectures by presidents, governors, mayors and other leading policymakers from different parts of the world.

When I checked this morning, I saw an event posted by the Building State Capability Project. It was a book talk entitled “They eat our sweat: Transport labour, corruption and survival in urban Nigeria.” The theme was from the title of a book by Daniel Agbiboa, an Assistant Professor of African and African American Studies at Harvard University Center for African Studies. I registered immediately.

I love original research. Daniel’s work is an excellent example of that. The book, which I look forward to reading, was based on his research work at the University of Oxford, where he worked with the late pan-African scholar, Professor Abdulra’uf Mustapha. It was a research project that used participant observation to study the informal transport sector in #Lagos. As a student of public policy, this attracted my attention even more. Many policies are designed without an in-depth understanding of the social, cultural and even political implications of such policies.

A governor or minister might see the informal transport sector as a nuisance to a modern city. He might bring consultants to hurriedly analyse the problem and come up with a solution. Every person would like to see his city looking like San Francisco, Paris or Dubai. What we tend to forget is that there are thousands of lives that could suffer in our attempt to look modern. Where do we put those people who work as drivers and ‘conductors’ if we don’t have an alternative industry that will absorb them?

To understand this, Professor Daniel went to the field. He became a bus ‘conductor’ for two months, working with a driver, starting early in the morning and absorbing the difficulty that comes with such endeavour. He used his research to understand the difficulty of survival within the informal transportation sector.

He provided a critique to those who use CPI to evaluate countries as corrupt when ordinary people in those countries have completely different realities. “Informal transport not only provides a sector for examining corruption, but also a prism through which to interrogate the binary framing of formality/informality and understandings of the borders (or lack thereof) between the two.” Says Daniela Schofield in a review of the book published on the blog of The London School of Economics and Political Science (LSE).

Takeaway: Developing public policy needs in-depth thinking and proper planning. Building infrastructure is only one part of the story. Managing the effect of policies on people is a much harder task.

Muhammad Jameel Yusha’u, PhD, is a candidate for a Mid-Career Master’s in Public Administration at Harvard University, John F Kennedy School of Government. He can be reached via mjyushau@yahoo.com.

By Prof. Abdalla Uba Adamu

Muhsin Ibrahim had started a very interesting thread on his Facebook wall about language usage in northern Nigeria. Basically, the argument is about whether predominantly Hausa (his publics) should intensify their use of English in public discourse, especially now that things are getting more virtual. There has been a lot of resistance in using English among the Hausa because of the belief that using English (or other languages, except Arabic) leads to the erosion of identity. Muhsin urges the Hausa to embrace or at least immerse themselves as much as they can in the English language to gain a competitive advantage. I agree with him.

The arguments against the use of English are predicated upon language and identity. Generally, language symbolizes our identity and conveys identities to those who speak them. But how true is this in an interconnected world? I have a friend whose children were born in Hong Kong. They are adults now. They hardly speak Hausa. Does that make them Chinese? Imagine an Urdu-speaking Pakistani immigrant whose children were born in Wales and do not speak Urdu. Does that make the children Welsh?

In South Africa, the apartheid regime used language as one of the yardsticks, besides skin colour, to develop its divide-and-rule ideology against the black population. If a Black South African somehow was able to speak fluent Afrikaans, does that shifts his identity and make him White? I have encountered Hausa merchants in the Deira section of Dubai’s textile market speaking fluent Hindi – are they then Indians?

I once encountered a Yoruba mechanic in Gusau – born and bred there, but could only speak the Sokoto dialect of Hausa, not my absolutely wonderful Kano dialect, and informed me that although his parents were Yoruba, he does not speak the language. So, what was he? Bayarabe or Bazamfare? The Kano Hausa even created sociolinguistic categories for his situation: ‘Ɗan Kasa’ (‘son of the soil’), ‘Muna Kano’ (immigrant non-Hausa, Hausa-speaking), ‘Muna Hausa’ (immigrant, non-Hausa, retaining immigrant language identity). The two ‘outsider’ categories are easily recognized by Kanawa, who describe their Hausa as ‘wata iri’/strange. Oh, they will interact freely with you – until you come to marry one of their daughters!

So, does merely speaking a particular language confer on the speaker the identity of the originators of the language? We learn English and Arabic. Become fluent in them. Does that make us English or Arabs? Thus, if we speak other languages besides our mother tongue, does that shift the specific gravity of our identity? I have three adult children (an oxymoron, I know, but there you are!). We always address each other in Hausa, but we always write to each other in English! Does that alter our identity?

Then the big one. Any DNA test on me will reveal that I am genetically Fulbe (Silsilɓe/Torodbe mix). I don’t speak Pulaar. I tried to convince myself that I should speak Pulaar as a form of anchor to an identity. When I asked Aliyu U. Tilde about the easiest way to learn the language of my genetic ancestors, he suggested marrying a Fulɓe woman! Not on the cards – I am a single-wife person for life.

So, I moved into the anthropology of cultural preservation. At one stage, I was even the Grand Patron of the Fulani Development Association of Nigeria (FULDAN) Kano Branch. During one or two erratic meetings, I was the only one who could not speak Pulaar – and I was the Chairman! We set up an evening class school at Gidan Makama school in Kano to teach Pulaar. Not many people came – despite the usual posturing of many Kanawa that they are Fulɓe.

Next, with some funding from Maison des Cultures du Monde in Paris, I produced two CDs of Pulaar children’s songs (Surbajo, Short Round Crew), and with the help of the British Council in Kano, held a Pulaar music festival, Voices from the Desert, and included a Pulaar rap song (Wazobia Waru). I have no clue what the artists were singing! I next personally sponsored a series of video lessons on how to speak the language and paid lots to make the finished product sleek and professional. I planned to upload the lot on YouTube. That was four years ago. I never got around to it. If I could, somehow, learn Pulaar, what, exactly, would I do with it – none of my publics speaks it; so, with whom will I converse this new form of lost-and-found language identity?

I stopped all that and quit deceiving myself on the issue. Not even my great-grandparents from both sides of the genetic pool spoke it. At all. Only lovely, glorious, wonderful Hausa. In this, I stand with The Nigerian Bahaushe, where I belong. Gregor Mendel, the father of the modern study of Genetics, rest in peace.

So where do I find the intersection of my identity – at the junction of Hausa and Pulaar languages? And please, don’t say ‘Hausa Fulani’. There is absolutely nothing like that. The fact that the ‘Hausa’ was written before the ‘Fulani’ suggests a linguistic dominance, at the very least, not a genetic chiasma.

Yes, there is often a particularly strong link between language and a sense of belonging to a national group, a sense of national identity. Further, although fears are voiced in some countries about the loss of national identity caused by learning foreign languages, especially English, there is little, if any, research evidence to justify this fear. Studies of language and identity have traditionally focused on how individuals or groups maintain, construct, project or negotiate their social identities in and through linguistic practices. Speaking English, however, does not make you English (not to talk of being Welsh, Irish, or Scottish), even if you are British.

It is believed that languages become endangered when they are not passed on to children or when a metropolitan language dominates over others. The tenacity of the Hausa language and its speakers will only endanger those who come in contact with Hausa, not the other way around. No matter how much immersion in English the Hausa have, I doubt if they are in danger of losing their language and identity. After all, what is identity?

Broken down to the interpersonal level, identity is a person’s sense of self, established by their unique characteristics, affiliations, and social roles. We must therefore see identity as a shifting focus on multiple planes – cultural identity, professional identity, ethnic and national identity, religious identity, gender identity, etc. Language can bind but not suppress them.

Thus, acquiring the English language gives the Hausa a competitive advantage in any international communication while, at the same time, tenaciously retaining their identity. I know. I am one of them!

Prof. Adamu can be contacted via auadamu@yahoo.com.

By Maimuna Abubakar

People’s opinions of others have always psychologically impacted their social relationships and behaviours without considering an individual’s mental state and capacities. Many people say things to each other that are more painful than some physical injuries. Often that has detrimental effects on the psychological well-being of the parties involved. The issue of body shaming often results in self-loathing and even compels people to yearn for people’s validation.

Body Shaming is the act of humiliating a person by mocking, making jest, or making critical comments about their physical appearance in the form of the person’s body size, shape or weight.

Often, those who body-shame others claim to be just joking. However, the negative impacts of body shaming are numerous; it makes victims self-conscious, brings about issues of low self-esteem and poor self-confidence, and makes victims question their self-worth. Mentally, it creates the feeling of self-disgust or shame in the victims, while some feel like they have some biological defects like something is wrong with their biological makeup.

The media, especially social media and some product marketers, have succeeded in projecting what an “ideal body type” should look like, which is where most body type critics derive their inspiration. They believe that one has to be at least close to those “ideal body types” or that such a person is lacking in their physical structure.

Although fat shaming is the most common form of body shaming, people must understand that ‘skinny shaming’ is just as hurtful as fat shaming. Because some people are naturally thin or fat, it is in their genetics. Therefore, they can’t just gain weight or lose it simply because people say they should.

Body shaming has led many people to develop eating disorders that can be fatal to their general health, such as Bulimia Nervosa and Anorexia Nervosa.

Bulimia or Bulimia Nervosa is a serious disorder that occurs chiefly in females, characterised by compulsive overeating usually followed by self-induced vomiting and is often accompanied by guilt and depression.

Anorexia or Anorexia Nervosa, on the other hand, is another serious disorder in eating behaviour characterised by a pathological fear of weight gain leading to faulty eating patterns such as prolonged starvation.

Eating disorders are currently the mental conditions with the highest mortality rates, as research statistics show in Japan, the USA and other cities worldwide (BMC Psychiatry: 2020).

Body shaming has led to so many attempted suicide. Victims of body shaming, over time, begin to hate themselves as they view themselves through the lenses their critics see them. So many potentials are not discovered because victims of body shaming dread people’s criticism about their physique and, as a result, prefer to keep themselves hidden.

When I opened up a discussion about body shaming with some of my friends and classmates, it surprised me how many of us have, at one point in life, suffered at the hands of body type critics, and some are still suffering.

One of such friends, who is chubby, told me that when she was in her second year at the university, her roommate pleaded with her not to conceal her beauty by putting on the hijab over her well-tailored dress. When she refused to oblige, her roommate accused her of being insecure about her body weight and diagnosed her with an inferiority complex. She said that comment made her see herself differently and that throughout that academic session, she questioned her every action, constantly assessing herself until she deliberately learned to love herself for who she is.

Another close friend recounted how her close friends, immediate and extended relatives, would say things like: “Ina zaki kai wannan jiki haka?”, “Da dai kin rage cin abinci ya fi ye maki saboda maza bã sã son mace mai qiba“, “Wacce ko kyau ba ki yi ba. Wannan qiba haka wazai kwasa?” Her friends will joke about her body size, “me kike ci ne haka, muma a san ma na mu ci mu yi qiba“.

They possibly may not intend to hurt her feelings, but little did they know that such comments shatter their friends’ and families’ self-esteem.

Another said that her professor kept addressing her as a married woman, always asking her about her husband and children in class. Her classmates would laugh about it, and she would laugh too. Still, it hurt her every time he made such comments because she believed he assumed she was married simply due to her plus size.

A very close friend said that when she was a teenager, she hated herself so much that she always had suicidal thoughts because people kept telling her that she was too thin, too skinny, too bonny, shapeless etc. “Don’t put on tight-fitting jeans; it’ll expose your thinness”, “Put on baggy dresses to conceal your shapelessness”, “You look more like a boy than a girl”, “You’re ugly and unattractive, please eat some fatty foods to help you gain weight so that you’ll look presentable”, etc.

Although females get more body shamed, men, too, are victims on several occasions. A cousin has refused meals several times because anytime he sits to eat, his parents remind him how fat he is growing and how he needs to watch his weight. They will always compare his size to his friends and other cousins. These are his very own parents!

Another 20-year-old I met recently told me she wished God hadn’t created her because when she was in secondary school, some of her classmates and neighbours always complained about how thin and unattractive she was. It made making friends difficult for her because she couldn’t discern who liked her for real and who was just tolerating her. She, therefore, grew up in solitude, always alone. But now she finds herself in the university and realises she can’t continue her solitary life, yet she doesn’t know how to approach people. She was literally scared of even talking to me.

So, to the parents who see fault in their children’s biologically inherited physical structure, I hope you remember your role in bringing such a child to life. If you find their body size, shape or weight repulsive, remember that your genetics created them.

To friends ( or so-called), relatives ( immediate and extended ) and other members of society, please DO NOT verbally abuse people with your judgemental, unsolicited opinions of them. There’s no nice way of body shaming; “I was just joking” is only an excuse to humiliate people whose daily struggles your feeble mind may not be able to contain.

Finally and most importantly, to the victims of people’s insensitive, inhumane criticism about how you look and why you look that way, know that YOU DO NOT need anyone’s validation to be whom you want to be. Work on yourself, eat healthy, exercise to avoid illness, and keep a healthy head space.

Maimuna Abubakar is a Sociology student at Ahmadu Bello University, Zaria. She sent this article via maimunaabubakar200@gmail.com.

By Zaharaddeen Muhammad Azare

Being that political leadership share some characteristics with business partnerships where many shareholders come together to own and run a business, politicians, especially in developing worlds like Nigeria, connive with the prominent and respected members of societies for the maximum profitability of their business of maintaining themselves in power for their personal benefits.

In Nigeria, politicians use poverty and ignorance as instruments of achieving; loyalty, support and even votes during elections from the masses, this is regardless of how they treated these masses while in power or before the declaration of interest in political leadership. It’s a belief that “The strong is never strong enough to maintain himself in power unless he utilises trusted and well-respected members of the lower class.”

It’s apparent in Nigeria that whenever elections draw nearer, politicians recruit trusted members of societies to manipulate people’s beliefs and perceptions about politics, and sadly, this time around, the recruited personalities include; journalists, religious scholars, traditional rulers and even the hungry educated class who teach in higher institutions of learning.

Mass quality education being a core instrument of achieving progressive Democratic leadership as it gives citizens insight as regards whom to vote for or not and also empowers citizens to say no to anti-people policies of the government, is neglected and often considered valueless.

Everyone is aware of how politicians these days inject nonpartisan and impartial journalists who are known for doing justice to their profession of finding out facts and communicating them to the public and as well as holding politicians accountable into politics by appointing them as; Media aids, members of campaign committees or their social media forums’ handlers.

Religious scholars also, instead of guiding people on how to strengthen their relationship with the Almighty God, engage in advertising some politicians while criticising others in their public gatherings, which is an embezzlement of trust people bestowed to them.

The worse part of it is when these politicians get into power; they develop authoritarian and oppressive tactics to subjugate and antagonise all and sundry irrespective of whether one supported them during an election or not, and even advice, their arrogance will not allow them even to seek not to think of utilising them from the categories of people that worked for their success.

To conclude, I suggest that we have knowledge and experience about how these politicians ruled before and their capacities, let’s use it as a barometer for choosing whom to vote for, not on the basis of other people’s opinions.

Zaharaddeen Muhammad Azare writes from Bauchi state and can be reached at zahmuhaza@gmail.com.