Northern Nigeria

By Rabiu Isah Hassan

Citing the killing of an army officer by bandits in Katsina recently, Sheikh Musa Yusuf Assadussunnah shows the futility of military measures in resolving the pastoralist-peasant conflict in northern Nigeria. By this daring act, the insurgents have demonstrated that the military, much less the vigilante, cannot end the insurgency. According to him, the only solution is a truce. From other sermons by clerics and numerous online items from the conflict area, it appears Assadussunnah is misreading the situation. Not only are the insurgents receiving severe setbacks, but the signs are also ominous. 

The army officer might have been killed not because the troops were weak or ill-equipped but because he exposed himself to unnecessary danger. The way the vigilante and locals praise his determination and commitment suggests he might have been motivated to sacrifice himself for Nigeria and significantly for a Hausa cause. In a way, the prolongation and viciousness of the conflict have started affecting the soldiers on the ground; as in any internal crisis, the armed forces, which are supposed to be neutral, are gradually and inexorably drawn into its vortex.

No group has drawn the wrath of most Nigerian groups, perhaps except for the Igbo during the Nigerian crisis of 1966-1970, like the ethnic Fulani presently. Anti-Fulani sentiments, always simmering below the surface mainly due to perceived historical wrongs, are now erupting due to the current widespread atrocities of mostly pastoral Fulani. An inchoate coalition of mostly Hausa youths and northern minorities is emerging based on shared grievances against the Fulani. Their violent rhetoric, both online and offline, reflects the extent to which the Fulani have slipped down from decent beings and citizens to savages and aliens. No amount of infractions against the ethnic Fulani is seen as grotesque or repugnant.

The troops on the ground and the Hausa vigilante have fused into a hardened armed fist against their perceived enemy. From diverse reports, a discernible pattern is emerging. As the soldiers attack the bandits, the vigilante form their rear, mopping up any stragglers and often dispersing or exterminating ethnic Fulani along their path. The vigilante are also at liberty to arrest, detain, and kill any ethnic Fulani or Hausa informers in an attempt to root out collaborators or destroy the bandits’ supply channels. When the bandits feel the heat, they attack, maim, and kill Hausa peasants randomly. They threaten to stop farming this season, forcing the government and the sedentary population into another truce. This only inflames the soldiers and the vigilante, resulting in more indiscriminate attacks against ethnic Fulani.

Some Islamic clerics still maintain that military operations will not end the insurgency and that the government should negotiate with the bandits to end the bloodletting. These statements make the bandits believe in their invincibility anddangerously encourage them to see their actions as serving an ethnic cause. In a bizarre twist, the bandits have come to link their survival with that of the ethnic Fulani. Since they no longer see themselves as the cause of the Fulani predicament, their removal from the scene is out of the question. This intransigence is further fueling the binary that currently pits the Fulani against the Hausa. Thus, instead of viewing the conflict as occupational and the bandits as criminals, some sections of the ulema have come to regard it as communal, with the insurgents seen as activists.

What some clerics and others fail to appreciate is that both the Hausa-speaking sedentary population of the Northwest and the pastoral Fulani have become one community through centuries of exchange. The pastoral Fulani are essentially an occupational and remnant group continuously absorbed into the general Hausa population. In other words, they do not exist as separate and closed groups. Like similar groups throughout history, the bandits are deviants that have emerged due to internal crises. They need to be tamed or destroyed, not hailed as vanguards of any ethnic group.

With the bandits vowing to fight to the bitter end, they risk dragging the rest of the ethnic Fulani into the abyss with them. The intensity and randomness of their attacks testify to this deranged stance. The indiscriminate reprisals from the other side are making life unbearable for the ethnic Fulani. As the noose tightens around them, there is little chance for their offspring to continue the fight as they hope. A war of attrition would only lead to their decimation; they cannot withstand the combined strength of the Nigerian state and the Nigerian masses. 

Unlike the Igbo, who returned to their homeland following the pogroms in Northern Nigeria, the ethnic Fulani are losing their remaining sanctuaries. If the war becomes protracted or its viciousness intensifies, the country risks sliding into the fate of Mali and Burkina Faso. With the bandits terrorising almost half of the country and the army engaged in fighting them in about a quarter of it, hatred against the Fulani is increasing among the soldiers. 

Like the inchoate movement developing among the ethnic Hausa and northern minorities online, a conspiratorial group with similar configuration and motivation could develop within the army. Given the toxicity across the land and the increasing hardship, they might attempt a putsch. As in Mali and Burkina Faso, where the raison d’être of the juntas is the containment of the Fulani in the case of the former and their destruction in the latter’s case, an idealistic junta in Nigeria would unleash its reign of terror not only against the ethnic Fulani but also against their symbols.

There is only one possible way to avert this Armageddon. Many groups before them have avoided this ruinous outcome. Recently, the Kanuri, who formed the bulk of the supporters of Boko Haram, quietly abandoned their weapons and dispersed among the general population as the magnitude of the catastrophe loomed. The followers of Maitatsine had followed the same course after realising the folly of confronting the state. After valiant resistance against Rabeh at the end of the nineteenth century, many Kanuri surrendered, and others fled. The leaders of the Sokoto Caliphate retreated in the face of superior arms. After their defeat at Burmi, a few withdrew from the territory and eventually submitted to the British authorities in Sudan. At the same time, the majority reconciled themselves to the new order in Northern Nigeria. When the Biafran secessionists realised that their intransigence would only lead to more destruction of the Igbo, they removed themselves from the scene to pave the way for surrender. These were the practical and noble paths taken in Germany and Japan at the end of the Second World War and countless previous conflicts. 

The preservation of the ethnic Fulani must supersede the bandits’ ego, and only surrender would spare their kinsmen from possible destruction. They should give themselves up and be tried in a military tribunal. Like the Nuremberg trials at the end of the Second World War, they must be sentenced based on the gravity of their offences. The minors could be assembled and enrolled in a rehabilitation program. A bold resettlement and integration plan must be rolled out for the pastoral Fulani. Parallel communities should not be allowed to resurface; the pastoralists should be settled among the sedentary population to end mistrust and bigotry. The homogeneous, stable, and prosperous nation that would emerge would be the compensation for these painful sacrifices. 

Rabiu Isah Hassan wrote from the Arewa House/Department of History, ABU Zaria. He can be contacted at rabiurafani@gmail.com.

By Kamal Buba Danladi

Amina Buba is the first female urologic surgeon from Northern Nigeria, and we got the opportunity to have a quick chat with her after achieving another milestone by being awarded the Mbonu/Anugwu prize as the best candidate in the West African College of Surgeons Urology Fellowship Examinations. This also makes her the third female urologist to be awarded the Urology prize in the college’s nearly 60-year history. 

Can you share some insights into your journey to becoming a urology specialist?

Interestingly, my journey into Urology was never planned. In fact, throughout medical school, I never contemplated specialising in Urology. I wanted to become a gynaecologist. I attended conferences and even won a prize for my work in obstetrics and gynaecology as a medical student. However, when I qualified as a doctor and did a rotation in gynaecology, I quickly realised that the surgery attracted me to that speciality. I also didn’t quite enjoy the immense pressure that obstetricians faced (with respect to my O&G colleagues). Long story short, I began my surgical training by writing the Membership examinations of the Royal College of Surgeons, England. Then, I returned home to start my residency at the University of Abuja Teaching Hospital, Gwagwalada, to become a Breast/Oncoplastic surgeon.  

My first rotation as a surgical trainee was in Urology, and I fell in love with this speciality. I worked in a team where, despite the challenges of practising in Nigeria, people gave their best care to patients. I love that there are so many subspecialties in Urology and that it is constantly evolving. I owe a lot of my success to the people who taught and inspired me at the University of Abuja Teaching Hospital, where I started and completed my surgical training.

 What challenges did you encounter during your urology fellowship preparation, and how did you overcome them?

Training to become a fellow is a lengthy process that requires tenacity, physical and mental strength, and God’s guidance. It is also a great lesson in the power of patience and perseverance. Willpower and unshakeable faith are what got me through. I always “prayed like I didn’t work hard and worked like I didn’t pray.” I am so thankful to God for His continuous grace, mercy, and guidance.

Throughout my training, I was very fortunate to have had a solid support system, which superseded the noise of the few people who tried to discourage me. I always give credit to my family, friends and bosses. My parents never questioned my decision to specialise in a male-dominated speciality; instead, they constantly motivated me. My mum is a nurse by profession, so she understands medical terminology. Sometimes, I would sit her down and explain what I have studied during my exam preparation. She would ask me questions and challenge me.

My mum would surprise me with study desks and chairs when she noticed my posture changed because of long study hours. My dad would sometimes stay up late to wake me up to study, and my two older sisters are priceless! They were always at the other end of the phone, full of encouraging words. I also have a very small but close network of friends on speed dial. I cannot even begin to speak about the immense support I had from certain colleagues and bosses. There are too many names to mention, but I am sure they’ll know I am talking about them when they read this.

I found studying for a major examination difficult while still working full-time. I would sometimes function on 4 hours of sleep at night. I quickly learnt how to utilise every single minute of the day. I also learnt that the fellowship examination tests cumulative surgical knowledge gained over several years of training. Preparing for the fellowship exams starts on day 1 of surgical residency. I think I calmed down a bit with “burning the midnight oil” when I recognised this.

 How does it feel to be recognised as the Best Candidate in Urology by the West African College of Surgeons?

It’s very humbling! I feel deeply honoured, and I don’t think words can adequately capture how it feels to have one’s work recognised like this.

 As the third woman to win the Urology prize in the West African College of Surgeons history, what message do you have for other aspiring female surgeons?

Do not be blinded by the ‘female surgeon’ title. As my colleagues would say, ‘We are all surgeons, and there is no woman in surgery’. Your patients depend on you just as they do your male colleagues, so do not expect any special treatment because of your gender. After all, when you are standing in the operating room, knife in hand, those bleeding blood vessels do not bleed less ‘because the surgeon is a woman’. However, they bleed less in the hands of a skilled surgeon who dissects with care and sticks to the right surgical planes. Surgery is an apprenticeship; mastery is key, so work hard, and your work will speak for itself by God’s grace. I am still a work in progress, and I am constantly learning. I believe the only way to achieve prowess is through hard work. There are no shortcuts in surgery. Strive for excellence and do not accept mediocrity.

What advice would you give to medical students or young professionals interested in pursuing a career in urology?

Believe in yourself. I do not have two heads. If I can do it, so can you. Remember, dishonesty is the greatest disservice you can do to yourself, so be honest with yourself. And carefully introspect – why do you want to do this? Do you enjoy helping people? Do you have the tenacity? Can you work under stress and pressure? If yes – then go for it and give it your best. Maintain a good work-life balance whilst at it. Make sure you have a life outside of Surgery, identify good mentors, work hard and pray hard.

How do you plan to continue contributing to the urology and surgical education field in West Africa?

I plan to assume clinical, teaching and managerial roles in shaa Allah. I would like to see universal health coverage in Nigeria being established in my lifetime. Like I always say, our leaders ought to focus more on healthcare. The knock-on effects of neglecting healthcare systems are numerous. For example, regarding surgical training, you need patients to train appropriately. Patients are unwell and need to be treated whilst surgeons need to operate. The more surgeries a surgeon performs, the better they get. Where will you get the caseload/volume from if people are too poor to go to hospitals because they cannot afford to pay out of pocket, as seen today in most parts of the country? Let’s not even talk about the detrimental human, personal and economic effects of a lack of universal health coverage.

 What role do you see for women in urology in the future, both in West Africa and globally?

Globally, women are doing great things in Urology. For example, one of the global experts in Holmium laser enucleation of the prostate is an American female urologist called Amy Krambeck. Canadian and Swedish studies published in reputable journals have found patient outcomes to be better when operated on by female surgeons. As stated by Prof McNally in an article published recently, “Those women who have gone through the extraordinarily complex, difficult hurdles to become surgeons are the best of the best”.

Here in West Africa, we slowly embrace the idea that women in surgery are here to stay and that we can only grow from strength to strength. I soon saw women in urology become experts in their chosen subspecialties, delivering world-class surgical care and taking on teaching, leadership, and managerial roles as they changed the narrative and inspired future generations. Remember that women are natural multi-taskers!       

By Saifullahi Attahir Wurno 

The word success always carries a nostalgic feeling throughout history. It’s a word that everyone wants to associate with, and it can be seen as fulfilling one’s desire to live a happier, easier, contented life.

Many people ask what causes success. The only answer is hard work, but is hard work really the answer to success? We daily encounter people who are more hardworking than us but who are a hundred times below us in terms of success or living a comparatively easy life.

This article is based on Malcolm Gladwell’s book The Outliers: The Story of Success. The author tries to gather all the apparent and hidden factors that led to the monumental achievement of a few individuals, including athletes, footballers, artists, businessmen, prominent law practitioners, scientists, doctors, and more. 

Outlier is an English word that means someone outside the normal frame, people who have achieved tremendous success and fortune beyond average individuals. Examples include Lionel Messi in football, Bill Gates in computer, Dr Ben Carson in medicine, Usain Bolt in sports, outstanding political leaders in history, writers, etc.

The author concluded that outliers are those who have been given opportunities and who have had the strength and presence of mind to seize them. Most outliers are products of history, of the community in which they were born and raised, of opportunity, and of legacy.

Here is a story:

Ahmad was born in 1995 to a low-income family in Kafin Hausa town. His father’s sources of income are peasant farming and radio repair. His mother was a housewife who mainly depended on her husband for her daily needs and those of her children.

This family of 7 was completely dependent on their father’s meagre income and the small farm that Ahmad always accompanied his father to whenever he went on holidays. This taught Ahmad the habit of hard work early in life.

His father had a primary school level of education, while his mother had good Islamic knowledge but had not attended Western education. This motivated Ahmad to be very passionate about studying higher and becoming someone later in life. 

Ahmad lacks the luxury that may distract his attention; his father’s constant advice and natural ingenuity make him a bright child in primary school. He surpasses his classmates. He finishes top of his class and is admitted into the prestigious Science Secondary school Kafin Hausa.

At school, Ahmad met other young, ambitious, and bright students from all over the state, giving him the opportunity to network, learn, and challenge himself to further academic excellence.

In 2013, at 18, Ahmad graduated from GSSS Kafin Hausa with seven credits in his WAEC result (including all five science subjects). Luckily enough, the government of that period under Alhaji Sule Lamido requested students who have five credits and above in WAEC to submit their papers for scholarship screening.

To cut the story short, Ahmad got a Scholarship to Study Aviation Engineering in Egypt. He graduated successfully and secured a job with a big Airline company in Lagos. From then on, his life and destiny changed forever.

 Using the above story, let us analyse some of the factors that lead to young Ahmad’s success;

Studies have shown that family background plays a critical role in how people are raised and what they end up becoming. Despite his parents’ lack of deeper knowledge of Western education, they have inculcated a strong desire for their children to excel.

Another advantage of the family background was the lack of luxury, which helped Ahmad be less distracted and more focused on his studies. Imagine if he had been born into an affluent family surrounded by television, watching cartoons or comedies daily, or his father had been into the habit of buying them mobile phones and other game gadgets. Definitely, that would have distracted his attention, making him less energetic and determined to escape the poverty line.

Good networking was essential for attaining success in life. Ahmad’s interaction with other boys with similar interests, ambitions, and determination while studying at GSSS Kafin Hausa played a monumental role in catapulting him higher on the ladder of success. If he had been brilliant enough but had graduated from one local and poorly equipped secondary school, the story might have been different.

Right timing was also an important factor; had it been Ahmad graduated a year or two before Lamido started awarding the scholarship, no matter how brilliant or the excellence of his SSCE, he might have ended up studying in one of the local colleges of Education or polytechnic.

Of course, success occurs most often when preparation meets opportunity. God has guided Ahmad to prepare well for his exams and classes, reading the extra mile, reading past questions, and networking with the right people. So, when the time for the WAEC and the Scholarship exam came, he was unaware, so he excelled.

Many people only wish to succeed but never prepare ahead of time. In the end, remember that Success is Ultimately THE GRACE OF GOD, whose benevolence gathers all the above factors to work for you when he decides for you to succeed at something.

Saifullahi Attahir Wurno is a medical student at Federal University, Dutse. He can be reached via saifullahiattahir93@gmail.com.

By Muhammad Isyaku

The challenges faced by private school teachers in Nigeria are weighty. Many feel undervalued and disrespected by school proprietors, who often fail to treat them as equals. Despite their qualifications, teachers find themselves in dehumanising situations where their salaries are insufficient to meet their basic needs.

In Nigeria, private school teachers, particularly those working at the crèche, nursery, primary, and secondary levels of education, are akin to pumpkins in deserted homesteads because most school proprietors don’t treat them as fellow humans.

Imagine someone who has never paid your school fees; they just met you as a graduate with your qualifications, but because you are working under them, it would be dehumanising to you as if what they pay you could cater to your life demands.

Private school teachers are going through tough situations, and some of them contribute to their misfortunes because they are stuck in monster schools where they are not respected and dignified. If not for weaklings and silly-minded teachers, how could you choose to continue working with a proprietor who doesn’t respect your persona?

Some proprietors would shout at teachers in front of the students or their parents, giving students much higher priority than teachers in some schools. Some proprietors would prefer losing a teacher to losing a student, and the only excuse they have is that they might use the money to employ another teacher to replace the one they lost but could not use the funds to bring in students to their school, which is a terrible idea to me.

Furthermore, private school students are often disrespectful. Most of them don’t exhibit good manners in school, and their reason for misbehaving toward teachers or other school personnel is that their parents pay for their school fees, so they should be exempted from discipline. In contrast, students in public schools behave better because the government pays for them and provides everything for them for free.

In my experience, the most annoying place for a graduate to work is a private school. Though not all private school students are hellish or mannerless, some respect us as our younger siblings do at home. I won’t fail to admit that but the majority are not well-mannered. 

Most of the management in those schools doesn’t respect the welfare of their staff, but they want teachers to do a donkey job for them in the school. Some even have the manner of owing salaries; some would pay but not complete; some would pay, but teachers have to buy all the textbooks needed for their subjects.

I don’t want to be on record saying all proprietors are bad. Some are good and nice to work with, but others are pharaohs in human skins. My only candid advice for young graduates of either NCE or degree programs to work for private schools is for experience’s sake, nothing more or less.

Suppose one works in a private school before getting employment by the government or any private sector. In that case, he will learn much more, especially by being contemptuous and modest, because the salary can never be enough. Though nothing can be reached in this life, patience is the key.

However, in a private school, if one is to calculate what he is earning, even a pure water hawker could be earning more than he does in a month if all the daily earnings are to be calculated at the end of the month. 

I advise graduates to look for alternatives to teaching in private schools because those proprietors would exploit them and get richer through their sweat while they are getting poorer. The annoying part is that they don’t appreciate your effort. If they did, they should have found a token or incentive to offer you or pay while on vacation, but they won’t. All they do is let the month end before they pay you the salary.

People, especially young graduates, should go and learn skills or other business because teaching in private schools is not for them and can never contain their needs, especially in this hard-hit Nigeria. I am saying this from experience and as a private school teacher presently.

Moreover, for those who might be stricken or hurt by my words, I want to categorically state that I owe nobody an apology whatsoever. If you are unhappy with my submission, you can write a rejoinder and counter-argue.

Muhammad Isyaku wrote via muhammadisyakumalumfashi@gmail.com.

By Wonderful Adegoke

In a Northern Nigerian region plagued by stereotypes and obstacles to academic success, Khalilat Bello’s unwavering advocacy for academic excellence has defied all the odds and carved a path to success. Her journey is not only inspiring but also a testament to the power of perseverance and determination.

Hailing from Offa Local Government Area in Kwara State, Khalilat came to terms with her fate of studying Applied Chemistry at Usmanu Danfodiyo University Sokoto (UDUS) after realizing that pursuing a medical degree would be a forlorn attempt. She accepted her new path and threw herself into her studies, determined to make the most of her time at the university.

Khalilat recounted, “Reflecting on the past, there has never been a record of my struggling in the field of chemistry. When I graduated from secondary school, I was awarded for being the best student in chemistry. Moving forward, my interest in the subject deepened.”

Khalilat’s Resolute Grit

Fully aware of undergraduates’ volatile academic experience, she subsisted her academic pursuits by attending lectures regularly and taking tutorials on obscure courses.

“Earning 4.89 on a 5.0 CGPA scale in 100-level compelled me to give it my all,” she enthused, revealing how she persevered among a class of brainy students who were in healthy competition with each other.

“As an ardent believer in hard work, I spent countless hours reading and writing, thoroughly studying the materials. Attending tutorials, brainstorming and sharing ideas with my classmates helped out in some challenging courses.

On the subject of long-term concentration during reading, “The goal I had in mind kept me going and helped manage distractions.”

Though actively involved in extracurricular activities and has served as the one-time Vice President of her departmental association, she added, “All engagements are brought to an abeyance during tests and exams.”

“I’m immensely grateful to God for being the top student in my department with the highest CGPA of 4.85. I attribute this achievement to the self-discipline I developed in my early days and the encouragement I received from my friends and family.”

Remain Committed — Khalilat advises undergraduates

Khalilat warns against inconsistency and advises undergraduates to be committed and hardworking. “Hard work helps mitigate against gratuitous results.”

By Isma’il Hashim Abubakar 

Dr. Bashir Aliyu Umar was the second teacher whose tafsir I did not miss not only this year’s Ramadan but also many years ago. I had the privilege of attending the tafsir personally several times, which was conducted at Al-Furqān Mosque at GRA, Kano before I left Nigeria five years ago. Dr. Bashir’s erudition and dexterity in addressing contemporary issues that were paraded to him while using sophisticated jurisprudential techniques are enough credentials to attract listeners and students like me.

Additionally, I personally cherished the tafsir session because whenever I heard Malam Sa’idu Harun, the recitation assistant (mai jan baki), it reminded me of Shaykh Ja’far’s tafsir which always proved unique with the recitation of Malam Sa’idu. Dr Bashir’s tafsir would appeal to intellectuals and listeners with a background in Western education. 

Dr Bashir explained verses which mention scientific and universal phenomena excellently and more lucidly. Atheists would find the correct answers to many of their questions and clear up many misconceptions through the exegetical exercises undertaken by Dr Bashir. Drawing on a view of the late Shaykh Isa Waziri on a similar issue, Dr. Bashir, in one of his tafsir sessions, argued that Nigerians are likely robbed of divine bounties similar to what befell the inhabitants of Saba’. 

Dr Bashir is an extraordinarily easygoing and calm person, so much so that at times, he allowed his recitation assistant to decide which question he would respond to either due to its substance or when there was no time and the recitation assistant was eager to fill the venue with his sonorous voice. 

I was surprised, however, when during the closing session of this year’s tafsir on the 28th day of Ramadan, Dr Bashir refused to answer a question about the legal status of bleaching in Islam, which, according to the questioner, has been said to be lawful by some scholars. Dr Bashir’s refusal to respond to the question elicited the interest of the audience to unanimously thundered “Allahu Akbar”, which left a suggestion that the answer to the question was well known to everyone and it might have just been posed to trigger needless, belated controversy. Unlike many scholars, Dr Bashir does not bother to ask new converts if they were forced or they willingly chose and decided to embrace Islam. 

One of the unique episodes with which Dr Bashir’s final tafsir has been characterised for some years is the courtesy visit of his nonagenarian father to bless the occasion and, at times, make sobering reflections on some of the clerical trajectories of his scholar-son. To my knowledge, only Dr Bashir is continuously lucky to have his aged and royal figure father appear during his tafsir and publicly endorse his son’s venture.

Isma’il writes from Rabat and is reachable via ismailiiit18@gmail.com.

By Abdullahi Adamu 

The description recently by Senator Comrade Adams Oshimole, again at his best, advocating for good funding and monitoring of Universal Basic Education of the ever-rising number of out-of-school children across Nigeria as a “time bomb” is a repetitive sound bite. The reality of a large population of uneducated Nigerian youths has been a talking point for decades and is still rising. It is a pointed reflection of the incompetence, neglect and utter lack of vision of successive federal and state governments.

Talk is cheap; Senator Adam urged the state governments and the elite, including FCT, to take the necessary extraordinary measures immediately to defuse the deadly incendiary situation they created.

UNICEF adds that one in three children in Nigeria is out of school, totalling 10.2 million at the primary level and 8.1 million at the junior secondary school level. It said one in every five out-of-school children in the world is in Nigeria. These statistics are depressing; state governors can no longer afford to nurture another generation of illiterates.

The worst and increasingly incorrigible offenders are the Northern states and the region’s elite. Over 60 per cent of the total is in the North.

Out-of-school children are a social and serious security problem for us. I want to say that there are more than 20 million out-of-school children because the 20 million we are talking about are possibly only in basic education, that is, primary school and junior secondary school; what about those who have finished junior school and are unable to go back to Senior Secondary School? 

“We must be talking about 30 million out of school. That is a vast population and is a major issue. This is one issue that the state and federal government must take seriously,” Senator Lawan said.

Education is the key to Nigeria’s development. Oshiomhole stressed that Nigeria appears to be failing in its national plan for growth due to the lack of basic education. “It is not right for us to boast of an ultra-modern government house and have the most dilapidated schools and even employ teachers not to pay them.”

We have angry and hungry people in the classroom; they can’t be nice to our children, and when they show no kindness to those children, those children grow up without care, without feeling, and believing that society is uncaring.

This is a call to the government to embark on a comprehensive and radical educational curriculum review across Nigeria and prioritise skills rather than old-fashioned theories and colonial educational system expansion to help human economic growth, skills acquisition, and small-scale industry expansion.

The government must take a close look at what is happening to our children in Nigeria and the opportunities they are missing out on because they lack education. 

We need to look towards communities—leaders, parents, teachers, and caregivers—and together, find the best strategies to ensure that all children enroll in school, have access to continuous learning, and emerge with quality skills that equip them for a prosperous future. The situation has even worsened since then, up to 2023.

The government also need to ensure that children are safe when they are in school – no child should be afraid to enter a classroom – afraid their school might be attacked or that they will be kidnapped. And no parent should fear sending their children to school.”

In 2021 alone, there were 25 terrorist attacks on schools. A total of 1,440 children were abducted, while 16 children were killed. In March 2021, about 618 schools were shut down in Sokoto, Zamfara, Kano, Katsina, Niger and Yobe states over the fear of attack and abduction of pupils and members of staff.

Nigeria’s education system can be transformed through adequate funding.

Abdullahi Adamu wrote via nasabooyoyo@gmail.com.

By Prof. Abdalla Uba Adamu

She has done it again. She first did it in 1974/80. In 2024, she repeated it. The feat that no female northern Nigerian has ever performed. Hajiya Hafsatu Abdul Waheed (b. 1952, Kano, northern Nigeria) was the first woman creative fiction writer from northern Nigeria to be published in any language, although hers was in Hausa.

On 13th April 2024, she became the first female Muslim northern Nigerian to be honoured with D.Litt. (Honoris Causa “for the sake of the honour”) doctorate degree from a no less institution than the biggest online university in Africa, the National Open University of Nigeria (NOUN). This was at the 13th Convocation Ceremony of the university held on 13th April 2024 in Abuja, the main headquarters of the university.

In a way, Ms. AbdulWaheed represents a paradox. She is not Hausa or Hausa-Fulani. She is Fulani, pure and simple. She learnt Hausa only outside her family home, in school, but at home, it was Fulfulde all the way. Yet her creative writing has always been in Hausa, with the exception of one book of poetry in English and the recently published collection of short stories titled Sharo. Nothing in Fulfulde, though.

The common historical narrative on literary development in northern Nigeria was that a literary competition to encourage the reading culture among Hausa youth was organized by the Northern Nigerian Publishing Corporation (NNPC) in 1978. One of the entries, which was also one of the winners, was “So Aljannar Duniya” by Hafsatu Abdul Waheed. It was in the Hausa language. However, it would appear, according to Hafsatu herself, that she wrote the novel in 1972, and it was published in 1974.

It was, quite simply, the most radical novel in Hausa literary history. Even “Ƙarshen Alewa Ƙasa” by Bature Gagare (who died in 2002), an unconventional novel, , published in 1982 (as a result of a literary competition organized by the then Federal Department of Culture, Ministry of Social Welfare and Culture) did not come close. Curiously, they contrasted each other. Gagare’s novel is about the lost glory of the ‘original’ Hausa people—the Maguzawa. Hafsatu’s novel is about breaking the Pulaaku—the Fulani code of behaviour. Both Hafsatu and Gagare became spokespersons of their ethnicities.

So Aljannar Duniya is brash, bold, audacious, trenchant, and unapologetic. It is a declaration of war against Pulaaku. It was unarguably the first Fulani feminist tract written in Hausa. Hafsatu’s style and critique of tradition might be compared with those of Bilkisu Salisu Ahmed Funtuwa and Balaraba Ramat Yakubu. However, there are quite a few differences.

Despite its pioneering boldness, So Aljannar Duniya is difficult to read. Perhaps that was because the author started writing it while still in secondary school! Its narrative is often jumbled and non-linear. Understandable. It was written in anger, so words tend to wobble, but the message is clear. This is more so because it is ethnographic. Hafsatu wove a story around her sister, of course, a Fulani, who had every intention of marrying an ‘alien’—an Arab from Libya. So Aljannar Duniya is, therefore, a true story, spiced up by fictional elements to convey a message. As I said before, it is a feminist tract.

Balaraba Rama Yakubu, however, writes in a deeply engaging mature and absorptive style with plenty of hooks. For instance, “Wa Zai Auri Jahila?”, which I consider her best novel, is dark and deeply disturbing narrative of what in contemporary feminist Woke world would be considered an injustice to women, especially young girls in a traditional African society.

Although Novian Whitsitt, who did his PhD on Balaraba’s novels, referred to it as ‘feminist’ I disagreed with him. I labelled her works ‘womanist’, after Alice Walker’s short story, ‘Coming Apart’ (1979). As explained elsewhere, “a womanist is committed to the survival of both males and females and desires a world where men and women can coexist while maintaining their cultural distinctiveness.” This inclusion of men provides women with an opportunity to address gender oppression without directly attacking men (Adamu 2003). Balaraba reflects this in her novels, especially “Alhaki Kwikuyo” (translated by Aliyu Kamal and published by Blaft Books in India). Can’t say much about Bilkisu Funtuwa’s books, though, as I have never read any.

But Hafsatu AbdulWaheed is a feminist—at least as portrayed in So Aljannar Duniya. The plot revolves around a young Fulani lady who wants to marry an ‘alien’ (Arab) from Libya. In real life, Hafsatu’s elder sister. Their parents rejected the idea. The plot of the novel does away with the Fulani Pulaaku and introduces a brash, assertive, loud and anti-establishment heroine, Boɗaɗo, who, armed with a degree in Pharmaceutical Sciences, comes back to her village to set up a drug store (called Chemists in Nigeria, a bit like Walgreens) and introduces her fiancé—all un-lady like behaviours in the Fulani mindset.

Thus, she discards the Fulani munyal (self-control), semteende (modesty) and hakkillo (wisdom)—central components of Pulaaku—and declares, openly, her love for an “alien” in her auntie’s presence! The opening dialogue from the novel sets the pace in which Boɗaɗo, speaking, informs her aunt:

(Hau) Aure! Inna ni fa na gaya muku ba zan auri kowa ba sai wanda nake so. Kun san zamani ya sake.

(trans) Marriage! Aunty, I have told you that I will only marry the man I love. You know times have changed.

Such direct confrontation in a Fulani village was uncommon and reflects the author’s autobiographical rebellion against tradition. Her aunt—delegated to mediate in these matters on behalf of the protagonist’s mother—is shocked. As she lamented:

(Hau) Mhm! Wannan zamani, Allah Ya saukaka. Yarinya ki zauna kina zancen auren ki, sai ka ce hirar nono da mai. Don haka fa ba ma son sa ɗiyar mu makarantar boko. In kun yi karatu sai ku ce kun fi kowa. Me kuka ɗauke mu ne?

(trans) Mhm. These are difficult times. May Allah save us. Listen to you talk about your marriage as if you are talking about milk and butter. That is why we don’t want to send our daughters to school. After you finish, you feel superior to everyone. What do you take us for?

A battleground and the rules of engagement have been established—female empowerment through education—and Hafsatu chose the most conservative arena: a Fulani settlement, considered generally more trenchant about Pulaaku than urban Fulani. Additionally, the novel’s subtext of rebellion against arranged and forced marriage underscores Hafsatu’s acerbic demand for personal choice in marital affairs by women. It was a template for rebellion.

Another contrast between Hafsatu’s So Aljannar Duniya and Balaraba’s Wai Zai Auri Jahila? is in the choice of careers. Hafsatu chose Pharmacy for her protagonist, while Balaraba made her own a nurse. Pharmacy was a profession in the period, and by making her character a pharmacist, she thrusts Boɗaɗo into a man’s world to compete equally with men. Balaraba, on the other hand, by making her character a nurse instead of a doctor, maintains the womanist ethos of an achieving woman in a male-dominated society, fitting in with career stereotypes of women in caring professions.

The success of So Aljannar Duniya sent a message to the budding Hausa literati to pick up their pens and set to work—thus spawning a genre which t revolutionized the Hausa literary landscape in contemporary times.. Furthermore, the combined effects of the harsh economic realities of the 1980s (the decade of military coups and counter-coups in Nigeria) ensured reduced parental responsibility in the martial affairs of their children. Therefore, fantasy, media parenting, especially Hindi films, anti-authority and a loud, persistent message from bursting testosterones in a conservative society that sees strict gender separation combined to present Hausa youth with soyayya (romance) as the central template for creative fiction. It was a safety valve to repressed sexuality.

Hafsatu’s radicalism, however, did not end at rebellion against arranged or forced marriage for women. At one stage she declared to run for the office of the Governor of Zamfara State. This was provoked by a statement by the sitting governor that there were no educated women in the state. To prove him wrong, she decided to campaign for his chair! She even made posters, but was asked by her father to stop. At least, she had made a statement. Furthermore, her real-life echoes Boɗaɗo’s—she was also married to an ‘alien’ from the Middle East (a Syrian). Incidentally, it was a marriage that took her to Gusau, the Zamfara State capital, and I had the pleasure of meeting her late husband, Malam Ahmad Abdul Waheed, during a British Council “Intensities in Ten Cities” Islamophobia tour on 9th July 2003. Both Hafsatu and her husband were born and raised in Kano. It was his career that took them to Gusau.

In literary circles, she also has a voice. For one, she used to assiduously attend every single literary convention anywhere it was held. As part of ANA Kano activities, we were together in Niamey and Maraɗi in Niger Republic at various times to attend international conventions of Hausa writers. She never tired of attending and actively participating. Wonderful enough, she often went with her children and grandchildren, showing them the way. It is little wonder that some of these children became well-celebrated in their chosen professions—for they had a strong role model at home. A good example is her eldest daughter, Kadaria Ahmad, the award-winning journalist who owns and runs the NOW FM radio station in Lagos.

Thus, the recognition of the pioneering efforts of Hafsatu AbdulWaheed by the National Open University of Nigeria (NOUN) on 13th April 2024 during the university’s 13th Convocation was a salute not only to the resilience of feminist women but also to all Hausa language writers of both genders. As far as I know, she was the first female Muslim Fulani (or Hausa) writer to be so honoured by any university in Nigeria. She has, therefore, entered the history books. She is truly a woman of substance.

References.

Adamu, Abdalla Uba. “Parallel Worlds: Reflective Womanism in Balaraba Ramat Yakubu’s Ina Son Sa Haka.” JENDA: A Journal of Culture and African Women Studies, no. 4 (2003). https://bit.ly/3Q2gNlY.

Whitsitt, Novian. Kano Market Literature and the Construction of Hausa-Islamic Feminism A Contrast in Feminist Perspectives of Balaraba Ramat Yakubu and Bilkisu Ahmed Funtuwa. PhD dissertation, University of Wisconsin, 2000.

By Khalilah Bint Aliyu

Never have I found it this difficult to write down my thoughts on a particular subject. The institution of marriage is highly coveted by women, especially African women. Societal pressure, feelings of vulnerability, the biological clock, and to some extent, a bit of a misunderstanding about whether it is compulsory or not.

Marriage, even though highly encouraged, is not compulsory for either gender, as long as a person can stay clear of immorality and remain firm in their tenets of faith. Allowing culture to override what the scripture states puts overwhelming pressure on many unmarried women, especially Muslim women.

I have watched bright minds become shadows of themselves for no apparent reason, yet they have to wake up daily to taunts and endless questions about when they intend to marry. A woman’s success gets downplayed. Some brave women might be willing to shrug off these tons of negative energy directed at them and pursue excellence, but they will meet an unwavering blockade from an angry parent or guardian.

Addressing this issue has to come in two aspects. We are going to address the parents or guardians and then the crux of the matter, the lady herself.

African parents, especially our mothers, derive pleasure from getting all their female children married. Should there be any delay, they get worried and intentionally or unintentionally transfer the negative energy in the form of pressure onto the unmarried ladies. It is destiny: some will marry early, others late, and some not at all. It is a gift and uncertain in nature. Aspiring for our womenfolk to marry in their early or mid-twenties is not a crime in itself, but making it a must and putting untold pressure on them can lead to poor spousal choices, deteriorating mental health, severe insecurity, and in some cases, amoral behaviors.

I want to use this analogy. A gardener sowed some orange seeds to sell the sprouts. He tended to them, and they grew healthy and strong, but no buyer showed interest. He kept watering and caring for the plants, much to the amazement of passersby. He was advised to let them be, but he paid no heed, and the seedlings grew into healthy orange trees that provided both shade and juicy fruits, subsequently attracting the attention of the right people who offered to buy the entire garden.

Women, unlike the plants here, are not for sale but are nurtured to prepare them to do the same and even more for the next generation. The more learned and well-mannered your wards are, the better equipped they will be as wives, mothers, and custodians of generations to come. Marriage will come at its destined time, and the terms “early” and “late” are manmade, designed to cause anxiety.

Keep your female children on the path of growth without any hindrance, support them, and alleviate the stress that society may throw at them, as this will make them flourish and live a life of purpose, leaving behind long-lasting positive footprints or a legacy, as it is popularly called.

For the ladies, you are strong, resilient, empathetic, and gifted with multitasking abilities. Jannah is not only for the married but also for the servants of Allah who stand firmly on the path of righteousness.

Define your life goals and, as long as they do not go against the ethics of your religion, pursue them purposefully. Don’t settle for less. I know how discouraging it can be to be told you are not enough just because you are not married. The delay that you are distressed about is a gold mine of opportunity. The fewer the number of stakeholders, the easier it is to make a decision.

As an unmarried woman, all you need to make a choice is a nod from your parents and guardians. This is not true for married women; you have husbands, in-laws, and children to think about before making decisions.

I had an opportunity to attend a two-week intensive training, an opportunity I had coveted for a while. Luckily, I got the slot. I received a nod from my husband, but I searched and could not find a trusted nanny to care for my infant for the duration of the training. I had no other option but to let go of the opportunity and wait for another one, praying that every force of nature would be favorable to me.

The above narrative is very common among women juggling both career and family. Chimamanda Ngozi Adichie, in one of her interviews, spoke about how having a little princess slowed the pace of her writing career. She said, “Becoming a mother is a glorious gift, but it comes at a cost. I could probably have written two novels had I not had my child.”

I implore you all to eat well, exercise, read widely, be kind, attend seminars, symposia, volunteer your services, and watch for a deluge of opportunities, including marriage proposals. Who doesn’t want a beautiful flower?

Khalilah Aliyu Yahaya writes from Kaduna and can be reached via Khalilah20@gmail.com.

By Zayyad I. Muhammad

In just one week, bandits and Boko Haram terrorists have abducted scores of students, female IDPs, Almajiris and other innocent citizens across Northern Nigeria.

On February 28, 2024, bandits killed two residents of Anguwan Auta in Gonin Gora, Kaduna state and kidnapped 16 others. The kidnappers are demanding a ransom of N40 trillion, along with 11 Hilux vans and 150 motorcycles, for their release.

On March 7th, 2024, 287 students, boys and girls between the ages of 8 and 15, were abducted by bandits from primary and secondary schools in the town of Kuriga in Kaduna State. The bandits have demanded a N1 billion ransom to set their captives free. They also threatened to kill the victims if the ransom was not paid in 20 days. It was reported that, on Tuesday, March 12, 2024, the bandits made contact through the principal of the school, Abubakar Isah, who was abducted alongside the students. The bandits contacted Aminu Kuriga, a friend of the school’s principal, at around 2 p.m. on that Tuesday, asking for the amount.

On Friday, March 8, 2024, Amnesty International (AI) reported that Boko Haram terrorists abducted over 400 people, including women and children, in Borno State. Boko Haram kidnapped the IDPs from different IDP camps in the Gamboru Ngala area of the state, which is one of the least secure parts of troubled Borno State, according to some observers.

In the early hours of Saturday, March 9, 2024, 15 Quranic school students and an elderly woman were kidnapped when bandits raided Gidan Bakuso village in the Gada Local Government Area of Sokoto State.

Looking at outrageous demands and the targets, the bandits and the Boko Haram terrorists are all out to embarrass the government and cash out from it because most of their targets are soft and in rural areas.

However, the Minister of Information and National Orientation, Alhaji Muhammed Idris, was quoted as saying that President Tinubu has directed that security agencies must, as a matter of urgency, ensure that these children and all those who have been kidnapped are brought back in safety and also in the process, to ensure that not a dime is paid as ransom.

Can the government secure the release of the hostages as soon as possible without negotiation or payment of a ransom? Have the terrorists discovered a loophole in the current approach? It appears that the bandits and terrorists are exploiting the successes achieved in certain hotspots, possibly causing security agents to focus on other areas.

What needs to be done is a holistic approach to the deployment of both the kinetic and non-kinetic approaches.

The state, federal, and local communities should work together; collaboration is key to security management. On March 14, 2024, The National Security Adviser, Mallam Nuhu Ribadu, all the service chiefs have met with all 19 northern governors to deliberate on the issue of security. This is good.

Managing security in a vast country like Nigeria with inadequate modern technology for security management is difficult, and federal security operatives cannot be everywhere and anywhere at the same time. And, Here comes the importance of a well-designed and structured state police. They play a crucial role in maintaining law and order within their respective states by enforcing state laws, responding to emergencies, investigating crimes, and ensuring public safety. Thereby, they contribute significantly to the overall security and well-being of the citizens within their jurisdiction, while complementing the efforts of other federal security agencies.

The hope is that the government should consider revitalising and re-strategizing both kinetic and non-kinetic security approaches as being implemented by the Office of the National Security Adviser (ONSA). This will not only lead to more successes and breakthroughs; however, more intelligence gathering is needed. Community engagement and direct psychological communication with the bandits should be employed. In community engagement, communities should be made to feel like part of the solution in security management, thus providing intelligence and also acting as watchdogs for security operatives without being endangered. Secondly, the reported ongoing soft approach’ should be sustained, and in direct communication with the bandits, psychological, social media, and artificial intelligence (AI) methods should be greatly utilized. Most bandits and Boko Haram terrorists now also use social media. Therefore, a coordinated effort should be launched by the ONSA and other relevant bodies to recruit individuals who speak the languages of the bandits. These individuals can then send convincing messages to them regarding the disadvantages and dangers associated with their activities, while also highlighting the benefits of adopting a normal lifestyle. This includes attending both Western and religious schools while still maintaining their culture, beliefs, and legal trade inherited from their communities.

Furthermore, radio and TV remain effective tools to reach the bandits, especially with the widespread availability of satellite TV and advancements in solar power technology. This allows bandits hiding in thick forests to charge their phones, watch TV, and listen to the radio and watch satellite TV.

To enhance security for soft targets and rural schools, the government at all levels, along with security agencies and local communities, should collaborate on implementing both kinetic and non-kinetic approaches.

Zayyad I. Muhammad writes from Abuja. He can be reached via 08036070980, zaymohd@yahoo.com