Northern Nigeria

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

By Ishaka Mohammed

Apart from a business trip to Enugu within 24 hours, I’ve spent all my life in northern Nigeria, but it was in 2014 that I learnt that “Arewa” means “North”. In fact, I had once referred to the word as the name of a bloodsucking occult society, thanks to rumour-mongers.

As children, my peers and I heard about “Ogbenu” (occultists who sucked children’s blood). Although the “bloodsuckers” were believed to be far away from our land, we were constantly warned to avoid them.

We received one of such warnings around 2003 or 2004, when a new brand of notebook was generating massive sales in our village.

The cover of the book had an inscription, “The great people of the great land…the people of Arewa land,” and featured pictures of some men wearing Hausa traditional attire on horses. It was rumoured that the men were Ogbenu, so writing in the book would drain one’s blood, while exhausting all pages would cause death.

Consequently, as some children and I avoided the book, various others destroyed the copies they already had. The brand disappeared from our community.

For the sake of context, I’m from Inye, a village in Ankpa Local Government Area of Kogi State, and I was a pupil at Engineer Bob Alfa Primary School (EBAPS), Ojuwo-Inye, at the time of the incident.

If a single rumour could be that effective by mere word of mouth, imagine how damaging it could be in this age of digital revolution. 

You have the right to review products or services but be fair to brands and companies. Business owners struggle for the survival of their establishments, so it’s wicked to ruin their efforts. A single sentence could make or break an establishment. Business owners are also human beings, so they deserve fairness. 

Nonetheless, whoever wants to be obstinate should either be ready to provide sufficient evidence or ask one Chioma Egodi Jnr. A single Facebook post and some comments about Nagiko Tomato Mix forced Erisco Foods Limited to deal with her. Deleting the post didn’t help matters, as the company involved the law and insisted that she prove her claims about the product.

Some people have argued that the company overreacted, but I think otherwise: she deserved what she got.

Ishaka Mohammed can be reached via ishakamohammed39@gmail.com.

By Usman Muhammad Salihu 

In Nigeria, amalgamating diverse cultures, religions, ethnicities, and political ideologies presents opportunities and challenges. To navigate this intricate tapestry effectively, embracing diversity is paramount. Rather than viewing differences as divisive, Nigerians should celebrate the richness they bring to the nation’s identity.

Ultimately, the path to unity in Nigeria lies in embracing diversity while recognizing the common bonds that unite its people. Nigerians can forge a stronger, more resilient nation by celebrating their shared heritage and respecting their differences. Through dialogue, education, inclusivity, and a rejection of extremism, they can build a future where diversity is celebrated as a source of strength.

Open and respectful dialogue is the cornerstone of understanding and reconciliation. By engaging in conversations that promote empathy and mutual respect, Nigerians can bridge divides across religious, ethnic, regional, and political lines. Platforms for formal and informal dialogue offer opportunities for meaningful exchanges that foster unity amidst diversity.

Education is a powerful tool for dispelling stereotypes and fostering appreciation for diversity. By promoting educational initiatives highlighting Nigeria’s multifaceted heritage, individuals can better understand their fellow citizens’ perspectives and experiences. 

Nigerians should advocate for policies and practices that promote equal opportunities and representation across all sectors. By championing inclusivity, they can dismantle barriers and create pathways for collaboration and unity.

Nigerians must collectively reject extremism in all its forms and embrace moderation, tolerance, and compromise. They can build a more cohesive and harmonious society by fostering a culture of inclusivity and understanding.

 Navigating Nigeria’s diverse landscape requires a commitment to dialogue, understanding, and inclusivity. By embracing diversity, fostering dialogue, promoting education, advocating for inclusivity, rejecting extremism, engaging in active citizenship, and cultivating unity in diversity, Nigerians can overcome their differences and build a more cohesive and resilient society.

Usman Muhammad Salihu writes and can be reached via muhammadu5363@gmail.com.

By Bello Sagir

Today is World Speech Day (WSD), 2024! This year’s theme is “Speech for a Better World.” WSD is a day of celebration for all Nigerians and people around the world.

In 2015, Simon Gibson founded WSD at the Athens Democracy Forum to celebrate free speech, public speaking, and public speakers. In 2016, WSD was inaugurated and first celebrated in Athens and Singapore. By 2020, over one hundred countries celebrated WSD. As a result of this milestone, Facebookers and YouTubers began live-streaming the event.

World Speech Day is a celebration day for all Nigerians because, prior to 1960, when we officially became an independent nation from Britain, there were a series of speeches by Sir Abubakar Tafawa Balewa, Herbert Macaulay, Nnamdi Azikiwe, etc., in Britain, some African countries, and, above all, in Nigerian media and during processions and campaigns, all in a bid to free Nigeria from the shackles of the colonial masters.

Sheikh Uthman Danfodio reformed Islam in northern Nigeria, not because he was the most pious or educated person nor because he was the most fearless warrior, but largely, if not solely, because he was a very persuasive speaker.

The same is true of Malam Aminu Kano, who won the Kano East constituency in the federal legislature during the Second Republic. Similarly, in 1979, his party, the PRP, won the Kano and Kaduna gubernatorial seats in a landslide victory.

As we are Black and African, so is Barack Obama, whose father went to the United States from Kenya. Therefore, his political victory affects us. According to analysts, Obama became the first Black African American President because he could speak persuasively to the audience.

Teaching is a form of speech that falls under informative public speaking. That is to say, all educated people are educated because teachers have taught them. Imagine the world without teachers! Would there be medical doctors who take care of our health, engineers who design and make cars for us, pilots who fly us, military and other security personnel who secure us, bankers who keep and manage our money, or even journalists who hunt for news professionally and inform us? Would there be all these personalities and many more?

Regardless of the religion you follow, it reached you through public speakers who are God’s agents. They used largely informative and persuasive public speaking to extend the religion to people. Also, you learn how to worship God through public speakers who teach you at schools the performance of the religion, as prescribed by God and his messenger.

See how public speaking has been instrumental in Nigeria’s independence, the reformation of Islam in Northern Nigeria, educating Northerners (of that time), resisting bad governance, and a person of African descent becoming president of the powerful United States of America.

Additionally, considering how public speaking is responsible for the creature comforts and peace we enjoy, among other things, it is not amiss to conclude that World Speech Day is worth celebrating every year by all of us in our various capacities because, in a way, celebrating the day is celebrating all the public speakers responsible for the civilized world we are all proud of today.

Bello Sagir Imam

Public Speaking Coach

By Haroon Aremu

Nigeria’s current economic woes are not isolated incidents but rather the peak of years of systemic challenges and policy missteps. From the decline of industries in the 1990s to the era of military rule marked by corruption and mismanagement, the nation has weathered numerous storms on its path to progress. 

In the vibrant tapestry of Nigeria’s economic history, the 1980s stood as a golden era marked by robust growth, industrialization, and promise. However, the echoes of prosperity have gradually faded into the stark reality of economic downturns, leaving the populace grappling with unprecedented challenges.

The 1980s witnessed Nigeria’s emergence as an economic powerhouse, fueled by oil revenue and ambitious development projects. With a thriving manufacturing sector, a stable currency that cannot be competed with and strategic investments in infrastructure, the nation seemed poised for enduring prosperity. 

However, the dawn of the new millennium brought with it a stark reality check as the nation grappled with a series of economic setbacks that threatened to undo decades of progress. Mismanagement, corruption, and global market fluctuations emerged as formidable adversaries, eroding confidence in Nigeria’s economic prowess and exposing deep-seated vulnerabilities. 

While well-intentioned, the decision to remove fuel subsidies proved to be a double-edged sword, unleashing a torrent of consequences that reverberated throughout society. The subsequent free fall of the Naira sent shockwaves through the economy, triggering a cascade of hardships that tested the populace’s resilience. 

Hyperinflation ran rampant, rendering incomes inadequate and purchasing power a distant memory. Faced with dwindling resources and mounting uncertainty, Nigerians found themselves thrust into a desperate struggle for survival.

To understand the gravity of Nigeria’s economic predicament, one must delve into its root causes, which are as deep-seated as they are complex. Corruption, a scourge that has plagued the nation for decades, continues to gnaw away at its foundations, siphoning off resources meant for public good and fostering an environment of impunity.

Inefficiency and a lack of diversification further compound the problem, leaving Nigeria’s economy dangerously reliant on oil revenue—a precarious position exacerbated by volatile global markets and shifting geopolitical dynamics. 

Despite ample opportunities for growth and development in sectors such as agriculture and manufacturing, inadequate investment and strategic planning have stymied progress and perpetuated cycles of poverty.

The failure to address these systemic issues has left Nigeria vulnerable to external shocks and internal instability, undermining efforts to achieve sustainable development and improve the lives of its citizens. Without decisive action and a concerted effort to address the root causes of its economic woes, Nigeria risks being trapped in a cycle of decline, with far-reaching consequences for generations to come.

Amidst this economic quagmire, the Arewa Economic Forum (AEF) emerges as a beacon of hope, advocating for pragmatic solutions to stem the tide of despair. In a recent press briefing that took place at PRNigeria Centre Abuja, Chairman Ibrahim Shehu Dandakata delivered a compelling call to action, urging a rethink of subsidy removal policies and proactive measures to address the pressing issues at hand.

The AEF highlights the adverse effects of fuel subsidy removal on the populace, citing the widening gap between state allocations and tangible improvements in livelihoods. Calling for a reversal of the subsidy removal policy, the forum emphasizes the need for accountable governance and targeted interventions to alleviate the suffering of the masses.

In a comprehensive approach to economic revitalization, the AEF advocates for strategic investments in agriculture and artisanal mining. By harnessing the potential of these sectors, the nation can unlock opportunities for job creation and sustainable development, empowering local communities and diversifying the economy.

Recognizing the detrimental impact of forex crises on the economy, the AEF calls for decisive action to stabilize the Naira and curb illicit financial practices. Proposals include banning the use of dollars for domestic transactions and cracking down on currency hoarding, signalling a commitment to restoring confidence in the national currency.

At the heart of Nigeria’s economic resurgence lies a renewed focus on education and skills development. The AEF emphasizes the importance of equipping the youth with practical skills and knowledge that align with market demands, fostering a generation of innovators and problem-solvers poised to drive sustainable growth.

To President Tinubu, As the leader of our great nation, the burden of Nigeria’s economic hardship weighs heavily on your shoulders. In these trying times, we implore you to remain steadfast in your commitment to steering the country towards prosperity. The recent press briefing by the Arewa Economic Forum underscores the urgency of the situation and the need for decisive action.

The removal of fuel subsidies has inflicted untold suffering on the populace, exacerbating inflation and widening the gap between the rich and the poor. We urge you to heed the call for policy reversal and prioritize the welfare of the Nigerian people above all else. Your leadership in this critical moment will determine the trajectory of our nation’s future.

Solving Nigeria’s economic woes is not the sole responsibility of the government; it requires collective effort and sacrifice from all stakeholders. Citizens must hold their leaders accountable, demand transparency, and actively participate in nation-building initiatives. Only through unity and collaboration can we overcome the challenges that lie ahead. 

As Nigeria stands at a crossroads, the imperative for decisive action has never been clearer. The Arewa Economic Forum’s impassioned plea for reform resonates across the nation, igniting fervour for change and renewal. It is a call to reclaim Nigeria’s economic destiny, guided by foresight, resilience, and a shared commitment to prosperity for all.

In conclusion, let us remain prayerful and hopeful that Nigeria will emerge stronger from this economic downturn. With resilience, determination, and a shared vision for a brighter future, we can overcome adversity and build a nation where prosperity is accessible to all. God bless Nigeria.

Haroon Aremu Abiodun is a youth corps member with PRNigeria Centre, Abuja.

By Abdurrazak Muktar Makarfi

Have you ever stopped to think about the language you speak and how awesome it is? Well, I’m here to tell you about the Hausa language, and let me tell you, it’s pretty amazing! As someone who speaks Hausa, I’m bursting with pride to share why this language is so special.

Let’s take a little trip back in time to the historical kingdoms of the Hausaland, nestled in what is now called Nigeria and some other neighboring countries. That’s where the Hausa language started to take shape, blending influences from trade, migration, and cultural exchanges over the centuries.

Now, here’s the cool part – Hausa isn’t just a local language. Nope, it’s a global superstar, ranking as the 11th most spoken language in the world! Can you believe it? From Africa and beyond, millions of people speak Hausa, making it a real powerhouse in the linguistic world.

But Hausa isn’t just about saying words; it’s a whole vibe, a cultural identity that connects people across borders. It’s like a treasure chest of traditions, stories and values passed down through generations. The Hausa language is the heartbeat of West Africa, pumping life into its rich cultural tapestry.

Okay, let’s talk on business and politics. Hausa isn’t just chilling in the background; it’s making things to happen. As a lingua franca in West Africa, it’s a language of trade, commerce, and diplomacy, bringing people together and driving progress in the region.

Now, let’s zoom in to education. Imagine learning in a language that’s close to your heart, that speaks to your soul. That’s what Hausa language education does for millions of kids, giving them a solid foundation in learning while celebrating their roots.

Sure, Hausa language faces challenges like any other, but it’s also full of opportunities. We’re talking about initiatives that promote awareness, document our language’s rich history, and bring Hausa into the digital age.

So there you have it – the awesomeness of Hausa language in a nutshell! It’s more than just words; it’s a celebration of culture, a bridge between people, and a source of pride for millions. As a proud Hausa speaker, I’m shouting it from the rooftops – Hausa language rocks!

From the pen of Abdurrazak Muktar Makarfi, a proud Hausa speaker

By Sani Bello Hamza

When Ola Aina, the Super Eagles fullback, missed the penalty during the semi-final of AFCON 2023 against South Africa, someone close to me uttered an abusive word in the Hausa language. He said, “shege Bayarabe.” From the way he voiced it, you could tell it was not intentional. He was unconscious, as we all were, and it came out of his subconscious mind. That is a typical example of what Nigerians are and how we hate one another.

A South-easterner feels isolated and does not want to be associated with the North. A Northerner also feels the South-easterners are “arna” and sees no need to relate or intermingle with them. I once came across someone who is happy and thanking God for the blessing of not visiting a particular region. You will sometimes think hatred is naturally instilled in us.

Malam Nasir El-Rufai was once seen on air lamenting how Nigerians from various parts of the country react to his social media posts. Whenever he posts an update, no matter how small, the Northerners would be there to hail and applaud him. While his counterparts from the South would abuse and curse the former governor. Why is this the case? Is it because he is from the North?

Anyway, what made me happier after the penalty shootout was not only the fact that Nigeria advanced and made it to the final, but how I saw my fellow students, regardless of their gender, age, religion, social class, and political affiliation, celebrate the significant win for our dear country. It was one of the joyous moments of my life.

Not only at ABU, I came across videos of students from other universities and communities celebrating the great win. Others went ahead to celebrate with the family of our unbeatable keeper, Nwabali. They refused to let anyone stop them.

The same thing happened during the final when we all turned up at various locations to support and cheer the Super Eagles. Even though we did not clinch the title, the outcome of the final will be a topic for another day.

Okay, back to the subject matter.

After the jubilations were over, a question popped into my mind. I said to myself, “Who is dividing Nigeria and Nigerians? Who is spreading hatred among Nigerians? Who is fueling and igniting the fire of hatred among us?”

An Igbo man is always looking for an opportunity to curse a Hausa man, and a Hausa man is always scouting for an opportunity to unleash his abusive prowess on Igbos or Yorubas for the slightest reason.

How come do we sit under the same umbrella, supporting and praying for the Super Eagles to win? Who then is creating these divisions in our country?

To answer the question above, I believe that the root of our division in Nigeria lies in rumors and mere speculations. Most of the people fueling the fire of hatred are those who have either not traveled outside their jurisdiction or refuse to open their minds to accommodate people from other regions. They limit their thinking to their regions and consume whatever they find in the media.

The above answer may not be sufficient, but as people living in the same region, if we do not speak the same language or wear the same attire, we share the same history and are meant to be together—this is undeniable. The richness and strength in our diversity are stronger than the weaknesses. So why should we opt for the weaknesses? Come on, fellow compatriots, think!

We must learn from the lessons of the 2023 AFCON: to shun our peculiarities and differences if we must progress as a nation. Our diversity should be a source of pride, not the opposite.

Sani Bello Hamza is a Law student at Ahmadu Bello University Zaria. He writes from Zaria and can be reached via sanibellohamza@gmail.com.