Northern Nigeria

By Nusaiba Ibrahim Na’abba

Over time, social media platforms have gained unmatched acceptability over the legacy forms of communicating or exchanging messages – newspaper, radio and television. Their rapid rise has also corresponded with the swift increase in the development of social media platforms – Facebook, Twitter and WhatsApp – widely embraced by youths in Nigeria.

According to Statista, a known global database organisation, as of 2022, Nigeria has approximately 84 million internet users despite economic hardships that have affected the majority of Nigeria severely throughout the years.

This report projects that there will be a significant rise of 117 million internet users in 2027. “Nigeria is one of the most populous countries worldwide, more internet penetration amounted to over 38 per cent of the population in 2022 and is set to reach 48 per cent in 2027,” read a Statista report.

Already, there are several projections about a massive increase in the population of Internet users as the population increases.

Social media platforms are acknowledged worldwide as important communication forums facilitating wider discussions that cannot necessarily be done offline. Discussions here are indeed quite pervasive as opposed to one-on-one or group discussions. According to Dingli and Tanti (2015), in their study titled ‘Pervasive Social Network’, a pervasive social network is an extension of the traditional social network. The most important aspect borrowed from the traditional social network is the recent intrusion in the field of mobile technology – mobile social networks.

In the past decade, social media platforms such as Facebook, WhatsApp, and Instagram have proven to perform exceptionally well in aspects of e–commerce, changing perspectives of business dealings with a touch of speed and inclusiveness. USAToday (2019), over the past ten years, social media has evolved mainly from keeping in touch with others to flaunting what we have for attention or curating unrecognisable versions of ourselves.

Adding to its purpose of improving personal interactions, social media platforms have enabled youths worldwide to be engaged in businesses by creatively coming up with marketable ideas through unique content creation strategies. Such include online learning, personal life blogging and politics, among many others.

Most businesses use online marketing strategies such as blogger endorsements, advertising on social media sites, and managing user-generated content to build brand awareness among consumers (Wang and Kim, 2017).

People worldwide have embraced the vast opportunities created by social media and have greatly transformed them into gigantic opportunities. In Northern Nigeria, several blogs, including Open Diaries and Northern Hibiscus, have vast followership, raising the bar of social discussions around various topics on relationships, marriage, divorce and digital marketing. From 2016 till date, Northern Hibiscus has over 521,000 followers, while Open Diaries, which also started in 2016, has over 248,000 followers.

According to Rani and Padmalosani (2019), “Social media activism is a form of media activism which brings in a larger audience because of its interactive features towards a great mass. The information that breaks in social media becomes viral in fractions of a second”. More so, “the campaigns and protests-related information on social media can increase the number of supporters. Thus, social media is far superior to traditional media. There are various social media platforms like WhatsApp, Facebook, Twitter, and Instagram, where information can trend in no time”.

Zainab Naseer Ahmad, a social media activist whose role is to influence people on social media, has raised the bar of activism and opened the doors for women to contribute their ideas and suggestions for societal development on social media platforms. From 2019 till date, Ms Ahmad has toiled through the toxic infiltrated space to support the development of beneficial government policies for the larger society in Kano State and beyond.

Gender-based cyber-bullying and trolling

In Nigeria, there is widespread gender-based violence through electronic communication devices, according to Premium Times. Furthermore, “it was noted that technologically facilitated gender-based violence occurs in Nigeria amid a climate of pervasive gender-based violence. The new digital era has given bigotry and misogyny new opportunities to thrive. This is in addition to Nigeria’s different cultural makeup and traditions that have made toxic belief systems that reaffirm patriarchal views that seek to silence women and restrict their liberties in all settings, offline and online, even worse”.

The renowned online newspaper also explains that “Violence against women online is often perpetuated via digital social media platforms like Facebook, Instagram, TikTok and Twitter. This form of violence, especially suffered by women in the public eye and feminist activists, has a detrimental effect on their rights to freedom of expression, keeping them from actively participating in discourse and silencing their voices”.

The online bullying and trolling women face in the online space is an extension of the existing gender-based violence that engulfs a larger part of Northern Nigeria communities. As a result, it is very easy for users to use condescending statements to women, especially on Facebook, which is a massive community of networks.

As a social media activist, Muhammad Khalifa believes that “most of the female activists are seen as a wayward, and their activities are a departure from the generally accepted norms and values of a typical northern woman”. According to Muhammad, “Every northern Nigeria woman is supposed to have a sense of modesty of abstaining from social discussions that happen online.

Khalifa’s claims corroborate some of the experiences shared by Zainab after she decided to become a social media activist. Her phase of activism began in 2018 when she led the commencement of a movement tagged “free pads for girls” on Facebook. 

The campaign was rebutted by fierce backlash from her community and the online community, who saw the concept as mainly indecent and capable of corroding existing values that a “lady” should have in the North. The campaign was purposely led to ensure the availability and accessibility of sanitary napkins for young women in schools.

With the excessive prices of sanitary pads in supermarkets, Zainab joined forces with other online users to call on the government to take the initiative on the health issues confronting learners.   She said, “My worry was how students in Government-owned secondary schools can have access to proper hygiene with relative ease”.

Paradigm Initiative, an initiative that works to connect underserved young Africans with digital opportunities and ensures the protection of their rights,  condemns online violence against women, sexual harassment online, cyber-stalking, doxing, online trolling, targeted hate speech, and identity theft. Also, Paradigm Initiative reports that “Reports from the Federal and State Ministries of Women Affairs in Nigeria have shown that there has been a 149% rise in reports of gender-based violence from March to April 2020 in 23 out of 36 states in Nigeria in which data is available”.

The experiences narrated by Zainab and other female online social media users indicate that even women of older ages are not exempted from cyberbullying. Ziyaatulhaqq, formerly FatIbolady, who surfaced on Instagram, had a bitter experience with social media trolling and bullying. During an interview with Mahangar Zamani on BBC Hausa, Ziyaatulhagg said, “From 2016 to 2018, the same thing happened in my life: over 20 accounts were opened, and peddling lies about my life. It was pure hell”.

Not only Zainab, Ziyatulhaqq and Aysha, but many women also lament the blackmail, lack of confidence, self-sabotage and body shaming online. This is also another challenge for women activists in cyberspace. The challenge also destroys their ideas for development or a desirable change.

Abba Gwale, an active social media user for ten years in Kano State, said, “There is a general assumption among society that women are not capable of participating in activism and sees any girl involved in such online activities as immoral.”

 “They think women should not engage themselves with issues on social media platforms such as marriage, politics, etc,” said Gwale.  These are the experiences shared by Zainab and other female social media users.

The positive influence of female-led social media activism

With the increase in social media usage and the realisation of business opportunities in tech and digital platforms, there has been a rise in positive contributions by women, which societies at large have felt. The global COVID-19 pandemic significantly disrupted businesses in Nigeria, especially Kano State, a known hub for commercial activities. It also opened new doors as women creatively leveraged the Internet to start remote businesses.

The popular social media influencer Aisha Falke engaged a large community of women and men who taught different ideas in tech, businesses and several online opportunities on social media. Numerous youths were exposed to the immense online opportunities available, and many benefitted.

Like other social media users, Zainab also climbed the ladder to prominence. Zainab says visibility on social media platforms takes time, effort and consistency. “I’ve been an active social media user for over five years now, but I only used to chat with friends before 2018. It was in 2018 that I developed a passion for social issues and decided to harness the social media platform – Facebook”.

To have a noticeable impact, you’d have to spend appreciable time on a particular platform and consistently nurture your niche. According to Aysha Tofa, the co-founder of ‘Start-up Kano’, a tech hub that incubates youth businesses in Kano State, the hub has mentored over 500 start-ups, and women have proven to be very capable in the online space. “Many businesses are single-handedly run by women who have gained with significant returns,” said Tofa.

Despite cyberbullying, women are gaining prominence in the online space. Zainab Naseer was able to receive about 700 pads that were handed to vulnerable women in Kano State. “This is one of my greatest accomplishments, and I’ll cherish it forever,” she says. In recognition, Khalifa Muhammad, a social media user who has spent over eight years on Facebook, shares that “there are some issues that can only be discussed by women because of cultural and religious norms and ethics. The few women online like Zainab are doing well to educate our communities on that”.

On the part of other women, the likes of Zainab have opened the doors of opportunities and how to overcome greater challenges ahead in cyberspace. Hannatu Suleiman, an active social media activist and an aspiring journalist, has also gathered the courage to post on social issues bedevilling her community in Kano. She says, “Zainab is one person that I look up to in cyberspace. I’m now confident about writing online despite the challenges of bullying and trolling”.

Zainab was strategic during Dr. Abdullahi Umar Ganduje’s just-concluded term as the Governor of Kano State. Her sanitary pad campaign propelled the government’s decision to distribute sanitary pads to secondary school students for free.  She says, “It was a big achievement to me when I heard that, as it was what I have been advocating for”.

Future Prospects of Social Media and Digital Rights for Women

As technological opportunities continue to gain accolades and acceptance, women are hopeful of embracing their deserved rights online. They would also be acting more responsibly to present other social challenges tormenting the lives of women at local levels.

Before becoming the President of the Youth Society for the Prevention of Infectious Diseases & Social Vices (YOSPIS), Zainab mobilised youth in Kano State to peacefully protest the killings that surfaced in Northern Nigeria. She gained recognition from her live videos on Facebook. The protest left trails of its effects as she was invited to answer some questions by the Department of State Security (DSS).

Zainab said, “I was softly cautioned to refrain from the protest as it may lead to unwarranted results. This made me desist from the protest”.

Through YOSPIS, Zainab has conducted many online and offline activities, including raising youth awareness of the negative impacts of social vices and election monitoring, among other things. The organisation has been particularly keen on equipping youths with information about their relevance in development.

According to Zainab, “Women can only own their sect in the online space by supporting each other. Women must understand that the online space is a free space that seeks the contribution of all people. There’s also an opportunity to report cases of bullying and trolling like I once did, and action was taken. I had to report to the Kano State Police, which summoned the culprit. He was interrogated and later asked to apologise on the Facebook platform he used after confessing he used my photo with a derogatory statement without my consent on his page”.

She adds, “From that moment, all blackmail, insults and other sorts of cyberbullying against me has drastically reduced. There are several privileges to meeting with influential people which are necessitated by social media platforms among thousands of opportunities”.

According to Mr Abdulhameed Ridwan, a lecturer in the Department of Mass Communication at Skyline University Nigeria, a cybercrime act in Nigeria was established to serve as redress for cyberspace crimes such as cyberbullying, cybersecurity, and cyberstalking, among others. When offenders are caught, taken to court, and found, they either pay a fine or spend a substantial time in prison, depending on their crime.

Despite the availability of the law, there is still a low level of awareness on the part of social media users, and other users feel there is a delay in the judicial system, he added. His views corroborate well with that of Zainab, that many social media users in Nigeria are unaware of their rights and the available laws for protecting them.

This work was produced due to a grant from the Africa-China Reporting Project at the Wits Centre for Journalism at the University of the Witwatersrand. The opinions held are of the author(s). Nusaiba can be contacted via nusaibaibrahim66@gmail.com.

By Muhammad Muzzammil Bashir

She is a tall, plump, fair lady from the South. For the sake of privacy, let us call her Joy. She looked at me from head to toe and hissed, saying, “You should by now be in level 100 or 200.” I smiled uncomfortably. She added, “In fact, you’re supposed to be writing JAMB by now.” I asked her why. She replied, “You are too small to be in camp.” I managed to smile again and asked her how old she was. With a sheer, larger-than-life composure fully materialising on her face, she answered, “I’m so-and-so-year-old.” I humbly replied with my age number, and it became clear to us that I was two years older than her. She was full of apologies instantly. And guess what transpired after? We became friends.

It never occurred to me to write about my life on the camp until a day before our passing out when I was lying on my bed reflecting on the experiences I had had on camp. I wanted to write this piece immediately after we were out of camp, but many things took my attention elsewhere. I pray this piece may inspire those yet to enter the camp to open up their minds and embrace the life they are about to find inside the camp, as well as the general public to keep an open mind whenever they find themselves in a strange environment.

The National Youth Service Corps (NYSC) is a one-year mandatory service that Nigerian graduates under 30 must undergo to teach unity and discipline. I had the opportunity to camp in Kano State in Batch B, Stream I. The camp opened on the 12th of July and closed on the 1st of August. It’s located in the Kusala Dam area of Karaye local government. The camp is bounded by the dam to the west and an army barracks to the north. The east border is where the local communities are settled, and the camp’s main entrance is at the south border. I read and heard a variety of suggestions from people who had camp experience on when I should set my travel to report to the camp on either the first day or on the second or third day, with some even suggesting one week after opening the camp while backing the benefits of their claims.

I weighed the options based on what I wanted to experience and achieve during camp. I chose to schedule my travel to reach camp on the first day. I got to the camp on Wednesday, July 12th, around 11 a.m. The first thing I noticed from the gate where our luggage was being checked before we moved on to the registration process was how the NYSC officials and the security personnel treated the corps members (CM). We were treated cheerfully with dignity and respect. After completing my registration, I moved to my hostel while others were going through the same process I went through. At around 3:45 p.m., the soldiers—instructors—asked us to go and wear our white shorts and T-shirts, the dress we were to spend our 21-day stay on camp wearing except on ceremonial occasions.

Among the first things you will hear from the NYSC officials at camp is that you do not own your time. The camp officials acknowledged it. They are the ones who tell you what to do at what time. You have to abide by it if you want to finish your orientation course in peace; otherwise, you will be decamped or punished depending on the severity of your misconduct. At around 4:05 p.m., they started blowing the bugle, a valveless sound instrument that serves as an alarm system in the military or paramilitary barracks. All the CMs that were able to finish their registration were marched to the parade ground, where we started receiving training on the basics of the match pass from the instructors after the usual welcome pleasantries. We were not released until 6:30 p.m., leaving most of us tired and stressed. After the Maghrib prayer at around 8 p.m., we went to the kitchen to collect our dinner. We were told there were no other activities for that day since it was our first day at camp. We, the Muslims, went to pray the Isha prayer and joined the rest at the mammy market to buy some items and other consumables for some of us who could not cope with the camp food. By 9:00 p.m., most of us had retired to the comfort of our beds to relax our bodies from the weariness of travel and parade activities so that we would have enough sleep and make tomorrow upbeat.

We sometimes hear many things about camp life before we enter camp. One such is that soldiers wake you up from sleep as early as 3:00 a.m. On our first night at the hostel, around 3:00 a.m., most guys were awake, fully kitted out in their whites, awaiting the bugle sound. The guy in my corner tried to wake me up at that time. I refused and told him we still had enough time to sleep because I had already checked it on the orientation guidebook given to us. I managed to cope with the noise and continued my sleep until 4:10 a.m., when I set my alarm before sleeping.

Alas, the sound of the mighty bugle came at around 4:45 a.m. By then, I was fully set to go out. The Muslims went to the mosque to do our Subh prayer, and the Christians went to the parade ground to observe their morning prayers. We joined them on the floor for morning meditation. The camp officials and instructors were there. Man O’War was there too. The camp PRO is in charge of moderating most of the events on base. She is a lady of average height, chubby, and black in complexion. She came to the front, took the mic, and greeted us, and we greeted her back. She then introduced the staffers, gave some instructions that would guide our peaceful stay on camp, and told us the schedule of activities for that day. She taught us the NYSC anthem and the national prayer (second stanza).

The first two to three days on camp are the most stressful for most coppers. We were subjected to only physical exercises and rehearsals for the swearing-in ceremony for those three days. The ceremony was scheduled to take place on Friday. So we started rehearsing on Wednesday afternoon of our first day of arrival. We were stressed out doing drills on the parade ground for most of the second day; even on the ceremony day, we did a final rehearsal in the morning before we were allowed to go and dressed up in our khaki trousers, crested vest, and jungle boots. The ceremony started at around 1100 hours after the arrival of the deputy governor of Kano State. After all the pleasantries and salutary parade went off, we were sworn in by the representative of the chief judge of Kano State.

From then on, the deputy governor gave his speech in English and Hausa and declared the orientation exercise open. We were then allowed to move around, socialise, and take pictures for memorabilia after the deputy governor was escorted back to his motorcade by the quarter guards and the NYSC officials. While on the parade ground during the ceremony, the sky started to go cloudy, giving all signs to start raining; we were forewarned that we were not allowed to move anywhere if it began to rain whenever we were on the parade ground, and more in particular during the ceremony in the presence of the special guest. Fortunately, in the first place, the rain started dropping lightly and stopped abruptly within a few minutes.

One of the core missions of the NYSC is to foster unity among Nigerian youths. This is achieved at camp through social activities and competitions between the different platoons; this brings harmony, gives a sense of belonging to the CM, and keeps their stay at camp from being boring. On this note, the NYSC orientation exercise, as some of us thought, is not entirely about drills during the three weeks. There are a lot of activities that are organised for the CM. Among them are sensitisation lecture series from various government and non-governmental organisations, skills acquisition and entrepreneurship development (SAED) training, sports activities, cultural carnivals, social nights (where competition from drama to cultural and afro dances is observed), and cooking competitions, among others. After our swearing, the real camp life started, and we began to enjoy our stay there, with every day becoming increasingly impressive. Most camp friendships and love relationships form during this period and some even end in marriage. I made many friends, notably from the south and most from the north. From my short stay at camp, I cannot quantify the experience I gained, mainly from the coppers and some from the camp officials and non-camp officials (many market people). I had difficulty with the instructors’ (soldiers) language of instruction during the drills. They mostly give instructions in Pidgin English, and most of us from the North don’t understand it. I supposed they would use English, not vernacular, as a language of instruction since we are all graduates and should be treated as such.

One thing in common that most of my mentors have been advising me on is to seek leadership positions wherever I find myself. This will give me ample opportunities to gain leadership experience, build networking opportunities, and know how things are going in their grand scheme. This conviction led me to seek leadership positions and volunteer activities during my stay at camp. Everything in camp, from the level of the officials to the nonofficials and copper strata, is designed to have leadership roles. CM are each assigned to 10 different platoons by a computer algorithm. I found myself in Platoon 4. Each platoon is expected to have leaders who will coordinate its activities.

Leaders are mostly chosen through election or consensus by platoon members under the supervision of a platoon officer—an NYSC official. Hence, I had the opportunity to contest for the role of platoon leader. Two of us challenged: me and my colleague, Whinny. He was elected. Since we were both males who contested, an offer was thrown to the ladies for the position of deputy. Hence, I volunteered to take on the position of platoon secretary. Again, almost all the social activities have representatives from each platoon, mainly two people from each platoon. From social reps to sports reps, lecture reps, OBS (orientation broadcasting service) reps, parade commanders and their sub-guard commanders, and man o’ war, among others. These representative positions are primarily based on volunteerism and some on proficiency.

Upon all the rep’s volunteers during the process of selection, it never occurred to me to volunteer for anyone but lecture reps. I did that based on gut feelings; I instantly felt the urge to volunteer when it was announced. We were 20 lecture reps in number, two from each platoon. NYSC officials head the committee. Our main role is to come early in the morning, arrange the hall while morning meditation is going on at the parade ground, and help coordinate lecture activities. Also, six of us volunteered to take on the role of repertoires—the role of taking down key points of the lectures while they’re going on, typing them, and sharing them in our respective platoon WhatsApp groups for the sake of CM that were not around or not able to listen to the lectures attentively. This proved to be one of the two most demanding roles I had. It requires me to give my absolute attention to the lectures going on and, at the same time, take down important points. It deprives me of the informal opportunity to take a 2-3 minute nap that CM usually enjoy by cunningly dropping their facecap a little down to cover their eyes and escape being noticed by the officials during the lecture time. But the experience I had was worth the sacrifices. I met one of the most amazing people on camp on the committee. There is one of my Facebook friends, Abdoull Toro, whom I had never met face-to-face until in that committee. Surprisingly, we did not recognise each other until several days after we met in the committee during a normal chat we used to have while carrying out our assignment.

The other role that was so demanding was when I took on the position of Governor of Financial Inclusion Ambassadors with Chinecherem as my deputy, a very calm, intelligent young lady. This was during a 6-day training of financial inclusion ambassadors under the Federal Ministry of Youth and Sports Development in collaboration with NYSC and other sister federal agencies. The training aim is to train us with adequate knowledge to raise awareness of the knowledge and skills needed to manage individual, household, and business finances effectively, to build confidence in using financial products and services, and to strengthen participation in the formal financial sector in the community we are serving. This will serve as our CDS (community development service) during our service year, one of the four cardinal programs of NYSC; others include camp orientation, serving at the place of primary assignment, and winding up or passing out.

This training was one of the most insightful moments of my stay at camp. I found myself amid ambassadors who are majority holders of degrees in accounting, banking and finance, economics, and business administration, with me, a holder of a human anatomy degree, as their leader. The training session was mainly interactive and lively, to the point that time used to escape our notice. I met great people there who taught me many things about financial literacy and inclusion, especially our training instructor from the ministry, Mrs. Ruth Hussein, who was very accommodating and compassionate to us.

Even though holding a leadership position necessitates responsibilities, it usually comes with sacrifices. Among the camp activities I dearly missed were my drills. Members of our lecture committee do not usually attend morning meditations and parades. This left me only free to participate in afternoon parades when sports and rehearsals for parade competitions started. I was in first place among the competing parade CM. Then, out of the blue, financial inclusion training came, making me weigh my options. I chose financial inclusion based on personal convictions and other reasons. This caused me to be dropped from the parade group of my platoon because of my absenteeism. The six days of the training were the most stressful of my stay at camp. I will be in the hall from 5 a.m. until 7:30 a.m. in the morning for hall arrangements and morning lectures.

Then, I will return to the hall after breakfast from 9 a.m. until 2 p.m. for another lecture series while doing the repertoire work. By 2:30 pm, after taking my launch, I will move to the training class to be there before anyone else as a leader to arrange the class and provide everything that we may require for its smooth running. We will not leave there until 5:30 p.m. when I will have a chance to go and watch football and volleyball marches. Between the periods of Magrib and Isha prayers, that is where I mostly used to have time for chats with my roommates and other friends. Immediately after Isha’s prayer, I will move to the hall and locate a place, mainly in the front row, for social nights. I slept most days from around 11 p.m. to 4:30 a.m.; this enabled me to compensate for the siesta I was supposed to have in the afternoon and relieve my stress during the day.

While navigating the hilly valley camp life, trying to carry out all the responsibilities on my shoulders, as a human being with a desire for knowledge and life ambition, I have to make sure I create time for extracurricular activities that keep me spiritually active and intellectually creative. Under normal circumstances, even when I was in school, when it was time for semester exams, what I normally did first thing in the morning after Fajr prayer was my recitation of the glorious Qur’an before embarking on any other activity.

Camp life comes with different scenarios, and I don’t have the liberty to own my time for the time being. Despite that, I found time to recite 1-2 hizb daily throughout my camp stay. This enlightened my heart and gave me a sense of connection with my Creator. Even though all these were going on, as an avid reader of books, spending 1 or 2 days without reading makes me feel like a part of my body is missing, which I must find and place back to feel complete. I managed to read one book in camp—the book that we were reading at The Literati Book Club that month. This at least gave me a sense that I’m still moving on the right path towards my life purpose.

Apart from the experience I gained from the leadership positions I held and the volunteerism in which I engaged myself, I was given favours from the officials I interacted with and some from friends and colleagues during my stay at camp. Since before my graduation from the university, I have had the ambition to serve in Kano due to its ample opportunities, particularly in the commerce sector. My ambition later changed to Lagos, which I dropped for some reasons. Our call-up letter was not uploaded to the portal until a day before the commencement of camp in the afternoon.

I was so happy when I saw I was posted to Kano State, the state I desired. I had nothing better to do than thank the almighty God. Under normal circumstances, CM seeks to relocate to their desired state for health issues, marriage, or personal reasons. Some CMs follow the lawful means to get approval for their relocation if they meet the criteria. While some follow unlawful means, resulting in many of them falling prey to scammers. My engagement with officials gave me the privilege to relocate wherever I wanted. But what I wish to do is Kano. I was privileged to choose where I should be posted for my primary assignment. I did not have anywhere in mind. My response was always anywhere that is pretty good.

My 21-day stay at the NYSC orientation camp is momentous, with bundles of experience, knowledge, and networks I will continue to cherish.

Muhammad Muzzammil Bashir wrote via mbashir199@yahoo.com.

By Tijjani Ahmad, FCA

Our lives are often shaped by the people we meet along the way, and for me, one of those people has been a dear friend whose journey I’ve witnessed since our junior secondary school days. Dr MI Aminu’s life is a testament to the power of determination, hard work, and the pursuit of excellence, leading to his remarkable success as an academic and career professional.

Our paths first crossed in junior secondary school, where we shared the challenges and triumphs of those formative years. From there, we ventured into senior secondary school, navigating the complexities of education and personal growth side by side. But our educational journey was far from over. After completing our senior secondary education, we took a significant step in our academic paths by attending the College of Arts, Science and Remedial Studies (CAS), Kano, for IJMB A-level. During these pivotal years, we solidified our friendship and embarked on a shared journey of intellectual growth.

It was after our time at CAS that our paths diverged. Dr Aminu pursued his dreams at Usman Danfodio University, Sokoto (UDUS), where he chose to study Business Administration, driven by his passion for business and entrepreneurship. Meanwhile, I ventured to Ahmadu Bello University (ABU), Zaria, to pursue a degree in accounting, charting my unique course.

While our locations and fields of study differed, our friendship remained steadfast. We supported each other from afar, exchanging stories of our academic pursuits and experiences. It was evident that a shared desire for knowledge and personal growth drove both of us. After completing his studies, Dr. Aminu entered the corporate world, working tirelessly in the banking sector for four years. During this time, his dedication to knowledge and personal growth never wavered.

The academic world beckoned at this stage, and he answered its call. He left his banking career to pursue an academic path, starting with Kano State Polytechnic. This transition reflected his commitment to knowledge and desire to inspire the next generation of leaders and entrepreneurs. His academic journey reached a pinnacle when he set his sights on a PhD in Entrepreneurship. This pursuit took him to Malaysia, where he immersed himself in research and scholarship, guided by the erudite Prof. Rosli Mahmood, one of the foremost professors in the field of management and entrepreneurship in Asia. Under Prof. Mahmood’s mentorship, Dr Aminu honed his expertise in the area he was so passionate about.

Upon earning his PhD, Dr Aminu returned and found his way to one of the prestigious universities in Nigeria, ABU, Zaria, where he was welcomed as a faculty member. His dedication to research and scholarship is evident in his publication of over twenty articles in reputable journals, leaving an indelible mark on entrepreneurship, as reflected in the impressive 160 citations garnered by his works.

Beyond his scholarly achievements, Dr Aminu’s commitment to education shines brightly through his mentorship of over 20 MSc and PhD students. With a generous spirit and fervour for guiding the next generation, he imparts the values of perseverance and academic excellence. Dr Aminu’s unwavering commitment to research and his nurturing of future academics epitomises his lifelong dedication to knowledge and personal growth, serving as an inspiring testament to the transformative influence of education and mentorship.

But the story doesn’t end there. Dr. Aminu recently achieved another milestone in his academic career – he was promoted to the coveted position of Associate Professor of Entrepreneurship at ABU, Zaria. This promotion is a testament to his years of dedication to academia, rigorous research, and his commitment to entrepreneurship. It is not just a title but a recognition of his contributions to the academic community and his impact on countless students over the years.

Dr MI Aminu’s remarkable journey reminds us that the pursuit of excellence and the fulfilment of one’s dreams are endeavours that require unwavering dedication and the courage to navigate diverse paths. His story underscores the profound impact of mentors and the importance of nurturing the next generation of leaders. It teaches us that regardless of the challenges we face or the twists and turns in our journey, with resilience and a steadfast commitment to our aspirations, we, too, can achieve greatness. His life is an enduring testament to the boundless possibilities that await those who embrace lifelong learning, pursue their passions, and inspire others.

Today, Dr. Aminu stands as a beacon of inspiration to all who have known him. His journey from our school days to his current position as an Associate Professor at Ahmadu Bello University, Zaria, is a testament to his unwavering commitment to education, entrepreneurship, and personal growth. May his story continue to inspire us all as we pursue our paths to success.

Tijjani Ahmad wrote from Kano via ahmatee123@gmail.com.

By Prof. Abdalla Uba Adamu

The painting evoked memories. And a sense of scholastic pride. Pride in being part of a process that has generated centuries of excellence. And today is Teacher’s Day, a case for celebration of scholarship from below. Even Google’s Doodle for the day acknowledges this.

Years ago, a painting was brought to me to purchase by an artist, Nura Yusuf – the artist being aware I am an art nut. It was a medium-sized canvas and truly beautiful in a photorealistic way. My Ajamization of Knowledge initiative inspired him. But there was no way I could afford the price he was asking, even if I accepted that it was a fair price. I asked his permission, though, to photograph it with my Sony DSC.

I eventually saw the canvas hanging in the outer waiting room of the Emir of Kano’s main reception chamber. Regretfully, you will only notice it if you swing your head up. I think, eventually, it was relocated.

Looking at the painting, as I said, evoked memories of Makarantar Malam Hussaini, Mandawari. Now renamed Makarantar Malam Buhari and reinvented as an Islamiyya school, along Sabon Titi, in the inner city of Kano. In the school, when Malam Hussaini was the Head, you left early if you reported early; otherwise, you stayed behind after the school closed to continue your studies.

Memories of going from house to house, requesting the good folks to allow us to brush their cooking pots with our bare hands, seeking the fine soot that covers the pots, the result of open-fire cooking with logs of wood. Once you gather enough powdered soot, you then dunk your hand in a bowl of water and wash the soot off. Next, you sprinkle a few crystals of gum Arabic in the water and boil the lot – effectively creating a syrupy ink, the classical ‘tawada’. While burnt wood from home cooking fires can do the job, the elite of Tsangaya inks is ‘zuge’, a burnt desert-date tree. The ink itself is often mixed in various colours, depending on its use in copying the Qur’an. These colours come in handy, especially on the graduating certificate – allo – when it is decorated with zayyana calligraphic designs. A whole industry has existed around this trade for years, especially in the heart of the city of Kano, northern Nigeria.

To make a pen, you need a thick dry stalk – gamba – from the grass used for fencing (zana) homes in rural areas. Using a Tiger razor blade (not Nacet, as it easily breaks), you sharpen the edge of the stalk and fashion a neat nib, creating an alƙalami — pen. There were many styles for the nib, depending on the writing to be done. For some, the alƙalami can be a true calligraphic tool.

Properly armed with a pen and ink, you begin the process of carefully copying the verses of the Qur’an, according to your grade, onto the wooden slate until you copy the right passages. You lean it against the wall for it to dry and await your turn to read what you copied by the teacher. Once properly groomed on the reading, off you go to practice reciting on your own.

Once you feel you are proficient enough, you go back to the teacher, read your passages and once satisfied with your diction, and cadence, you are permitted to go to the next passages – wash off the present one – wanke allo – and copy the next sequence. Due to the dark colour of the ink, the wooden slate often absorbs the ink and darkens the slate. The best way to get rid of it is to use sandpaper to scrape it completely – or, failing that due to cost, rice bran – ɓuntu – which works just as well – to remove traces of the previous ink. If the smudges or shadows of the ink still remain, you can use powdered limestone – farar ƙasa – to overlay the darker stain of the ink, giving a clean white surface on which to write.

Ink is kept in a pot, kurtun tawada, while the pens are kept in a pen holder, ƙorami/alkurdu. For adolescents starting up, it was the wooden slate. For the more advanced students, the writing is done on conqueror bond paper (usually imported from North Africa), but the pen is now a quill from the tail or wing feathers of a bird (chicken, duck, guinea fowl).

And in case one gets thirsty doing all that hard work, you can always quench your thirst from the water stored in your water bottle – jallo, made from a gourd. This type of water bottle enters into the Hausa lexicon with the expression: “ina neman sa kamar ruwa a jallo/desperately looking for him.”

This scholastic tradition is well-preserved in this painting by Nura Yusuf, who incidentally happened to be a brother to the writer and poet Khalid Imam. Being Teachers Day today, I dedicate this painting to all Alarammomi, Gardawa, and Ƙolawa, who are my fellow classmates in every Tsangaya in this country. We pray for the souls of our Malaman Tsangaya, who set us on the right path. Allah Ya jiƙansu da Rahama.

By Prof. Abdalla Uba Adamu

I was never lucky enough to come under Yusuf Bala Usman’s tutelage while I was a student at Ahmadu Bello University Zaria, Nigeria, from 1976 to 1979. Being a student in the Faculty of Education, I missed out on having to take lectures in the famous FASS – Faculty of Arts and Social Sciences, undoubtedly, the hotbed of critical theories in the 1970s.

Yusufu Bala Usman, Ibrahim Tahir, Patrick Wilmot, and Mahmoud Tukur enlivened the university with their rhetoric about culture, history, polity and anthropology. My roommate was a History student, so I gleaned a lot from him about the critical theories flying about on the campus. Those years were indeed the intellectual years of ABU. Every subsequent northern radical traces his roots to that era and its critical reflection on Nigerian society.

As M.M. Gwadabe noted in his obituary to Yusufu Bala Usman, published in Africa: Journal of the International African Institute, 2010, 80(1): 165-168.

The contributions of Bala Usman lie not only in the number of papers he has written or the publications he has left for posterity. He spearheaded the establishment of a school of thinking quite distinct from the perception of history that used to be prevalent in Nigeria before the 1970s. Before him, history was generally understood and taught within the paradigm of colonial historiography. The efforts of Bala Usman and some of his colleagues in the department liberated history teaching as they masterminded the establishment and nurturing of the School of African historiography at Ahmadu Bello University, Zaria (ABU).

And in spite of his towering intellectualism, he remained humbled by the very scholarship he served. As Gwadabe further informs us:

“In 1985, the authorities of Ahmadu Bello University, considering Dr Usman’s contribution to knowledge, promoted him to the rank of a Professor. Humble as he was, Dr Usman turned down the promotion on the ground that ‘he was not convinced that he had done enough to be a Professor’. While he was without [a] doubt qualified for the promotion, his action was an attempt to show his displeasure with the way promotions to the rank of professorship were politicized and abused. So, Dr Usman died with the rank of a Reader.”

Now compare this towering inferno of intellectualism with our intellectuals today – who, based on some newspaper and junk journal publications, proudly present themselves as professors – when no one has ever read their works or become impacted by their expected contribution to knowledge.

Yusufu Bala Usman passed away at 60 years old in 2005, relatively still in his prime. His thoughts and ideas, however, live on through the Yusufu Bala Usman Institute in Zaria. To refresh our memories about his fiery and critical writing, the Institute, on 23rd September 2023, released a compendium of his lectures that captured the years of engagement as a leading Nigerian historian, political activist and public intellectual, mainly from 1972 to his death, in 2005. The book, The Historian and Society: Selected Historical Writings of Yusufu Bala Usman, was edited by George Ama Kwanashie and Normal Perchonock. It provides a handy introduction to the thoughts of Yusufu Bala Usman for those who only heard about him. Going through the 12 chapters of the book would convince you that with his death, northern Nigeria has lost a formidable voice in contemporary critical theory.

The book is now available as a physical copy. There is a website for the Institute where you can order the book at 3,500 NGN.

By Bilyamin Abdulmumin

For some weeks, witchcraft news has been making rounds in the North. Several trained bloodsuckers were rumoured to be sucking blood from their victims. Videos of such incidents went viral on social media, especially Facebook and WhatsApp. Some individuals, particularly women who appeared to be victims themselves, were allegedly caught in the act of trying to suck their victims’ blood.

In one video, a woman alleged to be a witch was seen surrounded by a swarm of youth while another lady fainted, her body lying on the floor. To resuscitate her, the purported witch woman was asked to skip her, and intriguingly, she woke up. But in another video, the victim couldn’t wake up, so voices from the background kept shouting: skip three times!

Many burning questions arise when it comes to claims of witches. Challenging this perception, one Islamic scholar presented a compelling argument. He asked, ‘Why are the victims always poor and destitute?’ According to the Sheikh, he has never heard of a governor’s mother, a minister, or any public figure’s mother being paraded as a witch. This argument deals a significant blow to proponents of witchcraft.

Another similar question is: Why do claims of witchcraft usually originate in rural environments? The more rural the area, the greater the belief in witch existence. I discussed this scenario with a roommate some years ago, and he mentioned that he also had reservations about the issue of witches. He shared an anecdote about their younger sister, whose alleged ‘witchiness’ would never surface except when it was time for her to return to boarding school. She would always be fine at other times, but whenever school resumption was near, she would seem to change, which raised suspicions of foul play. However, this guy would climb down the pedestrian; he seemed torn between his thoughts and societal beliefs. In the same conversation, he defended the notion that rural areas have more witches because they have forests everywhere. What a ditch in logic!

I have once turned around to make a prank on witch allegations. While Nigeria was at a crossroads, a time in 2014 when Boko Haram, the partial removal of fuel subsidies, and the depreciating value of the naira to the dollar combined to wreak havoc on the masses. Similar rumours erupted, claiming that when one received a call from a certain number, their blood would be sucked away. I decided to play a prank. I saved my number as that controversial number in my friend’s phone contact and then called him. Immediately, he began reciting every prayer known to him.

Several theories have been put forward to explain the phenomenon of witchcraft in the North. One theory suggests that the nation’s predicament could have given birth to such rumours. Bulama, a famous cartoonist, also lends credence to this opinion. He created a cartoon depicting a man happily devouring at a food junction. Upon seeing him, a passerby paused to ask his companion, ‘Isn’t he the person being witch-hunted?’ The other person, intrigued, replied, ‘He’s being witch-hunted by hunger.

Another theory also suggests that it could be government propaganda. According to this view, the government might be making a clandestine move to divert public attention amid economic hardship. This theory can’t be outrightly denied because, as the saying goes, ‘biri yayi kama da mutum’ (Monkeys resemble humans!).

Public belief could also play a significant role. Doctors have told us several times that the efficacy of medication has a strong correlation with the patient’s beliefs. In other words, the more patients believe in the potency of the drug, the more effective it is. For instance, our Fulani herders are said to never recover from illness without injections. The average Fulani herder believes that injections are the only way to recover from illness. So, when they are down with malaria, for instance, they have to get an injection to recover, whereas city dwellers can recover with just drugs.

The issue of rumour-mongering during periods of instability is not unique to Nigeria or Africa alone. After the Second World War, the atmosphere was filled with fear and uncertainty, and everybody was looking for someone or something to blame. Suddenly, the myth of the Bermuda Triangle (Devil’s Triangle) emerged. With several aircraft and ships disappearing mysteriously without a trace, this section of the North Atlantic Ocean was believed to possess some supernatural power that not even a bird could dare cross. Several decades later, the myth survives.

Bilyamin Abdulmumin can be reached via bilal4riid13@gmail.com.

By Huzaifa Dokaji

When people reflect on the fall of the Sokoto Caliphate in 1903, they often conjure up images of British soldiers armed with the formidable Maxim gun on the left, juxtaposed with local inhabitants wielding swords, bows, and arrows on the right, fervently chanting “Allahu akbar.” Unfortunately, this portrayal does not align with historical reality. The foot soldiers were mainly Africans, while Europeans primarily served as commanders and strategists rather than frontline combatants. The bulk of the invading forces were drawn from previously subjugated regions, frequently comprising individuals from the target community itself.

As demonstrated by Philip Afaedie’s PhD thesis, The Hidden Hand of Overrule: Political Agents and the Establishment of British Colonial Rule in Northern Nigeria, 1886–1914, individuals such as Adamu Jakada established their reputations and livelihoods by providing valuable intelligence to European forces. In the case of Kano, for instance, Ciroman Kano Abdu Lele, the son of Emir Kano Tukur (reigned 1893–1895), supported the British invasion in exchange for their promise to restore him to the Kano throne, which his family had lost after the Kano Civil War (1893–1895), known as the Basasa (of course they didn’t honour the agreement after the war!). Others, driven by diverse motivations, also aligned themselves with the British cause.

As recounted by Baba of Karo to Mary Smith (see Baba of Karo: A Woman of the Hausa Muslim), people in rural areas, fed up with pervasive political and social corruption, celebrated colonial conquest with a popular song, “Nasara kun dade ba ku zo ba”. The Resident of Kano also noted in an intelligence report to the British acting High Commissioner on July 9th, 1903, that the peasantry embraced British conquest due to their deep-seated resentment towards their rulers. “Nasara kun dade ba ku zo ba” carries more profound implications than its composers may have intended. Scholars like Murray Last (1967), Rudolph Ware (2014) and Paul Lovejoy (2016), along with others, have shown us how and why the Sokoto Jihad was one of the most important political and social revolutions of the 19th century, thanks to the egalitarian nature of its goals. However, Nasara kun dade ba ku zo ba demonstrates how such ideals were lost by the closing decade of the century, prompting common people to seek refuge in the hands of Christians. Nevertheless, the intellectual class remained committed to their quest for an egalitarian society through the Islamic ideological vehicle.

M.S. Umar’s seminal work, Islam and Colonialism: Intellectual Responses of Muslims of Northern Nigeria to British Colonial Rule, has powerfully shown us how such intellectuals reacted to British colonial conquest and the various strategies they adopted to challenge it. They saw it as temporary—God’s wrath upon an erring community. Defining the conquest as a temporary setback, the grand vizier of the Sokoto Caliphate equated it to the shaving of a beard.

In his poems titled Nuzhah and Intisaf, Sheikh Yahya an-Naffakh (b. 1898 and known as Malam) described the British conquest as the ‘triumph of absurdity’ caused by scholars who have replaced ‘the humility of Knowledge with the stupidity of ignorance’ and rulers who have exchanged ‘the wisdom of governance with the arrogance of past glory’. Malam himself came from a family that was a victim of such crass anarchy. The winning side of the Kano Civil War imprisoned his father, who was a legitimist. A young Malam secured his release by writing a petition to the Resident of Kano, Mr. Palmer, advocating against the unjust imprisonment.

Although oral traditions suggest that Dan Fodio prophesied the fall of the Caliphate to European Christians, it is more plausible that news of their encroachment reached Sokoto through traders and pilgrims travelling the trans-Saharan trade routes, ultimately reaching Mecca. For instance, in the early 19th century, the influential Lagos trader Madam Tinubu sent a letter to the Caliph of Sokoto, Bello dan Fodio, informing him of European activities along the coast. Furthermore, Paul Lovejoy’s research on Umar el-Fellati reveals that Fellati witnessed the British occupation of Egypt in 1882 and even acted as a double agent, providing the British with information about the Caliphate while simultaneously reporting on British activities in Northern Africa.

Huzaifa Dokaji is a PhD student and teaching assistant at the Department of History, State University of New York at Sony Brook. He can be reached via huzaifa.dokaji@stonybrook.edu.

By Prof. Abdalla Uba Adamu

Sabon Gari Kano has always been a melting pot – drawing multiple nationalities and ethnicities who converge in the settlement and make it truly unique. Prof. Adamu Baikie’s “Sabongari: The Simmering Melting Pot of Kano State” is the latest addition to the literature on the area. Having grown up in the area, Prof. Baikie gives a unique ethnographic account of the place and its development.

More of a personal recollection from a resident, than a rigorous archival excavation of community history, Baikie’s Sabongari [sic – that is exactly how he spelt it throughout the book] provides additional fascinating information about other developments in Kano. In particular, Education, in which Prof Baikie also released a companion book, “Nigerian Education: Ivory Towers & Other Issues.” It’s a pity that the few pictures included in the Sabongari book did not come out too well, being black and white and blurry.

Prof. Baikie’s discourse on Sabon Gari (my preferred spelling) is similar to Neil Skinner’s “Alhaji Mahmudu Ƙoƙi – Kano Malam”, in which the subject provides a primary participant observer’s insight about the development of either events, or in this case, a community. It is truly fascinating.

There were, of course, other works on Sabon Gari Kano, long before this. The most monumental was Ahmed Bako’s “Sabon Gari Kano: A history of Immigrants and Inter-group Relations in the 20th century” (UDUS Press, 2006) and based on his groundbreaking PhD thesis, “A Socioeconomic History of Sabon Garni Kano, 1913-1989” submitted to Bayero University in 1990. Prof. Baikie approaches the study of Sabon Gari from the perspective of ‘son of the soil’ who lived in the neighborhood, playing footer, attending Church service there and interacting with the waves and waves of Nigerian and West African immigrants who settled in the borough as neighbors and friends.

Prof Adamu Baikie mentored both me and my father at various stages of our careers, so I certainly don’t mind plugging this wonderful memoir. This is not a review, as I am sure Dr Shamsuddeen Sani will be doing the honors soon enough [on Facebook]. It is just to let people know that the book, launched on 20th August 2023, is now available at Zamani Bookstore, Sabon Gari at the cost of ₦3,500. It is another addition to our understanding of the history of Kano.

By Zayyad I. Muhammad

At its 8th meeting held in Maiduguri, the Borno state capital, on September 9, 2023, the Northeast Governor’s Forum expressed its concern about the new dimension of growing banditry in Bauchi, Gombe, and Taraba states as a result of the concerted efforts of the military bandits from other parts of the country. The governors called on the federal government to intervene. With this new development, it’s evident that Adamawa State is doing well among the six states in the northeast sub-region in internal security. How did the Governor Fintiri-led government achieve that? Through planning and strategies or just sheer luck?

The Adamawa state government has employed three approaches. First, the Fintiri-led government looked at the areas affected by Boko Haram’s senseless insurgency. Then, the government developed excellent and feasible post-war programmes and projects with a comprehensive implementation strategy that fast-tracked the healing of the war’s scars. The government restored basic infrastructure and local economies, returning the affected communities to their peaceful and productive pre-war status.

A simple example is the burbling economic activity in townships like Mubi, Michika, and Madagali. Secondly, after the restoration of basic infrastructure and integration of the lives and livelihoods of thousands of people, the government employed a quick rehabilitation of agricultural land, places of worship, health centres, bridges, and schools, including the creation of productive employment for the teeming unemployed citizens, especially young people and women.

Over the years, most developmental efforts in many states emphasised urban development at the expense of rural development, which has led to a substantial rise in inequality among Nigerians—inequalities beget insecurity. What the Fintiri-led government did was balance urbanisation and rural areas’ needs. While Adamawa state’s capital, Yola, is gradually being transformed into a working city that accommodates all segments of society and provides basic and modern infrastructure, other local governments are getting what they should have in agriculture, basic electricity, healthcare, and human development. What the government did was equate each community’s basic infrastructure needs with youth employment needs to curtail crime.

For example, when the notorious Shila Boys re-emerged, the Fintiri government used a soft and hard approach: the government provided young people with cash grants, loans, and training on new skills through the Poverty Alleviation and Wealth Creation Agency (PAWECA) and the Adamawa State Social Support Programme (ADSSSP). While those who refused to change their ways were dealt with the hard way by law enforcement agents. Another approach that helped Governor Fintiri sustain the success recorded in its internal security management- the government reinforced its more knowledge-based approach, thus the coming onboard of Deputy Governor Professor Kaletapwa Farauta, Secretary to the State Government Awwal Turkur, and Chief of Staff Dr. Edgar Amos, etc. These people are well-read and have been through the mills in their respective fields.

According to the United Nations Development Programme (UNDP), community security seeks to operationalise human security, human development, and state-building paradigms at the local level. This is the concept the Fintiri government used to douse tension due to farmer-herder conflict in some communities. However, there is a theory that says no one can experience perfect security because individuals or states are not perfectly secure or completely insecure, but the Fintiri model of community engagement, local people’s parley, and provision of basic needs has helped Adamawa State curtail farmer-herder conflicts, peaceful co-existence, youth restlessness, assurance of safety, absence of fear, etc. within the state. The Fintiri model of internal security management is working; other states in the northeast sub-region can copy it.

Zayyad I. Muhammad writes from Abuja.

By Usman Muhammad Salihu

As a genuinely blessed son of the North and a proud Nigerian, I am honoured to be part of a rich and diverse culture that has contributed significantly to the growth and development of Nigeria. From our unique customs and traditions to our rich history, the North is a region that has stood the test of time and remains a force to be reckoned with in the country.

Growing up in the North, I was exposed to a different way of life from other parts of Nigeria. I was taught to respect my elders, to honour my ancestors, and to always put family first. These values have stayed with me throughout my life and have helped shape the person I am today.

One of the things I am most proud of as a Nigerian is our ability to come together as a people, regardless of our differences. We may speak different languages, have different beliefs, and come from other parts of the country, but when it comes to matters of national importance, we stand united as one.

As a truly blessed son of the North, I have witnessed firsthand the resilience and determination of the Nigerian people. We have faced our fair share of challenges over the years but have always come out stronger on the other side. This is a testament to the spirit and resilience of our people, and it is something that makes me incredibly proud to be a Nigerian.

Overall, being a truly blessed son of the North is a great privilege I do not take for granted. I am honoured to be part of a rich and diverse culture that has contributed so much to the growth and development of our great nation. May we continue to work together towards a better future for ourselves and future generations.

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