Northern Nigeria

By Muhammadu Sabiu

The United Nations High Commissioner for Refugees (UNHCR) has disclosed that Nigeria is grappling with an escalating humanitarian crisis, with over 3.5 million individuals internally displaced due to ongoing crises.

The data sheds light on the dire situation faced by countless Nigerians who have been uprooted from their homes and communities.

The heart-wrenching effects of the insurgency in the northeast have been acutely felt in Borno, Adamawa, and Yobe (BAY) states.

According to the Aid Worker Security Database, the insurgency has exacted a heavy toll, resulting in the tragic deaths of 37 aid workers since 2016.

Additionally, 24 aid workers have been wounded, and 34 others have been kidnapped.

This sobering statistic serves as a sombre reminder of the challenges faced by those working tirelessly to provide assistance to those in need.

The World Humanitarian Day commemoration in Abuja took on a poignant tone this year as stakeholders from the humanitarian sector joined forces for a road walk.

At the event, the Permanent Secretary of the Ministry of Humanitarian Affairs, Nasir Sani Gwarzo, addressed the gathering.

He emphasised the significance of this year’s theme, #NoMatterWhat, which encapsulates the unwavering dedication of humanitarians to extend life-saving aid to individuals, regardless of their identity or geographical location.

The event not only brought attention to the pressing issues at hand but also highlighted the collective commitment of those in the humanitarian sector to alleviate the suffering of affected communities.

As Nigeria navigates these turbulent times, the rallying cry of #NoMatterWhat serves as a reminder that compassion and assistance remain steadfast even in the face of adversity.

By Isah Miqdad

The Executive Governor of Katsina State, Malam Dikko Umaru Radda, PhD, has approved the appointment of Naufal Ahmed as Director General (ICT Directorate).

The appointment, which is with effect from 14th August 2023, is based on the conviction that Mr Naufal will serve faithfully, diligently, and in the best interest of the service.

As the visionary founder of the esteemed Kirkira Innovation Hub, Naufal has pioneered the establishment of the first-ever technology hub in the region. This groundbreaking initiative has served as a transformative force, equipping countless young individuals with vital technological skills and providing them with a platform to thrive.

Naufal’s remarkable career as a tech ecosystem builder has been nothing short of extraordinary. With an unwavering passion for innovation and youth empowerment, his impact on the tech landscape of Katsina and Nigeria at large is undeniable.

He has been a sought-after speaker and organiser at numerous conferences across Katsina and the country, sharing his insights and inspiring others to embrace innovation.

In recognition of his outstanding achievements, Naufal has received numerous accolades, including being named among the Opportunities Hub’s 100 Most Influential Youths for his significant contributions to youth development and entrepreneurship.

By Kamal Alkasim

For many divorcées, the decision to return to school and pursue their dreams after parting ways with their husbands presents a significant challenge. In this article, we will explore the undeniable transformative power of education and its role in empowering divorcées to build a brighter future for themselves. Through the voices of these resilient women, we will understand the importance of providing them with the opportunity to pursue higher education and break free from the false theories that have hindered their path.

The Transformative Power of Education

Education is a powerful tool that can turn any individual into a star; women are no exception. By prioritising their studies over remarriage, divorcées can equip themselves with knowledge, skills, and confidence to overcome obstacles and shape their destiny. Education serves as the foundation for the development of any society and holds the key to personal and societal growth.

Challenging False Theories

Unfortunately, outdated and false theories surrounding women’s education in tertiary institutions have deterred many from pursuing their dreams. These misconceptions have created barriers for divorcées seeking to return to school. By challenging these beliefs, society can open new opportunities for these women to thrive.

Voices of Empowerment

Through conversations with divorcées who have chosen to pursue their dreams through education, we gain valuable insights into their determination and resilience. One woman shared her regret for not pursuing her studies earlier but expressed optimism about the positive changes education would bring to her future. Another divorcée spoke of her unwavering ambition to gain an education and fulfil her goals despite her challenges.

“If I had known earlier, I would have pursued my studies long ago. But now, this opportunity will bring positive changes to my future. I may have faced some challenges, but with education, I can overcome any obstacle.” – Divorcée.

“My greatest ambition is to gain an education, and after my divorce, I promised myself that I would come back to achieve this goal.” – Divorcée.

“People may judge me based on appearances and talk rubbish, but that won’t deter me. I will mind my own business and study human behaviour. This knowledge will help me solve matrimonial cases and more.” – Divorcée.

Overcoming Judgment and Criticism

Divorcées often encounter judgment and criticism from others, but their determination to succeed remains unshaken. One brave woman acknowledged the judgment she faced but declared her commitment to minding her own business and studying human behaviour to help others in similar situations. These voices exemplify the strength and resolve of divorcées in their pursuit of education.

Empowerment Through Education

Let us join hands in defeating these nonsensical theories and supporting divorcées in their educational journey. By empowering these women with education, we provide them with the tools to overcome obstacles and create a brighter future. Education holds the potential to transform lives and enable divorcées to achieve their dreams without fear or judgment.

Education is a beacon of hope for divorcées seeking to rebuild their lives and pursue their aspirations. By allowing them to learn and grow, society can break down barriers and empower these women to become agents of positive change. Let us recognise the transformative power of education and support divorcées in their quest for knowledge and self-fulfilment. With education as their ally, the future holds boundless opportunities for these strong and determined women.

Kamal Alkasm is writing from Kano.

By Abdurrahman Muhammad

As the failure of the Senate to confirm the ministerial nomination of the former governor of Kaduna State, Mallam Nasir El-Rufai, continues to generate controversy, an Islamic human rights organisation, the Muslim Rights Concern (MURIC), has told President Bola Ahmed Tinubu to save the North-West alliance which gave him victory at the polls by ensuring that El-Rufai gets the ministerial appointment.

MURIC made its stand known on Sunday, 13th August 2023, after an emergency meeting of its Central Think Tank (CTT) held in the evening of the previous day. A statement signed by the Executive Director of MURIC, Professor Ishaq Akintola, after the meeting reads: 

“The Central Think Tank (CTT) of the Muslim Rights Concern (MURIC) met yesterday to consider the circumstances surrounding the failure of the Senate to confirm the nomination of the former governor of Kaduna State, Mallam Nasir El-Rufai, as a minister. 

“CTT considered the issue a major setback to the North-West alliance which gave President Bola Ahmed Tinubu victory during the 2023 presidential election. Furthermore, CTT regards the non-confirmation of Mallam Nasir El-Rufai’s ministerial nomination as a big threat to future alliance between the North and the South-West. The North may not hobnob with the South-West again if the champion of the North-South alliance is shabbily treated.  

“CTT also noted the huge contribution of Mallam Nasir El-Rufai who persuaded the Northern political elite, particularly the twelve Northern governors, to allow power to go to the South. It was observed that the monumental power shift of 2023 was a fulfilment of a 2019 agreement. It was therefore an act of honour while El-Rufai is seen as the icon of Northern integrity. 

“CTT affirms clearly, emphatically and unequivocally that it behoves the South as represented by President Bola Ahmed Tinubu to reciprocate the North’s noble stand by walking his talk, particularly his open offer and public invitation to Mallam El-Rufai to join his cabinet. The story of Tinubu’s invitation to El-Rufai to join his cabinet is already public knowledge.

“It has become necessary to jog the President’s medulla oblongata today because the North has exhibited integrity by keeping its promise on power shift to the South. It therefore behoves the South to reciprocate, to manifest decorum, decency and dignity, particularly with the ‘Omoluabi virtue’ for which the Yoruba are well known.

“Tinubu has a duty to protect the good name of the Yoruba people in particular and the whole South in general. Besides, a promise is a promise in Islam and Tinubu is a Muslim. Allah says in the Glorious Qur’an ‘And fulfill the promise, surely (every) promise shall be questioned about.’ (Qur’an 17:34). Allah also said, ‘O you who believe! Fulfill your pledges.’ (Qur’an 5:1).

“The good relationship and the bond between the North and the South-West must not be allowed to break. 2027 is around the corner. Even 2031 is already knocking and politicians are already doing their calculations. The North supported Tinubu because they found him to be credible. He must not do anything capable of diminishing that credibility.

“El-Rufai is the gem of the collection and everybody knows it. He is a performer. He is cerebral, iconic. If it is true that the president himself already hinted El-Rufai to set the machinery in motion for the energy sector, the president is morally bound to walk his talk regardless of all other encumberances. 

“Records show that there are precedents. Festus Keyamo was cleared in spite of Senate’s earlier objection. Something made Senate change its mind. Ex-President Olusegun Obasanjo got this same El-Rufai cleared despite Senate’s opposition in 2004. El-Rufai withdrew having read between the lines. He will still do it for the sake of Nigeria if the president’s body language conforms.

“Criminality, dishonesty, fraud, impunity, lack of patriotism and other Nigerian problems spring from a wrong mindset. They will all disappear or at least be reduced to the barest minimum if the leadership sets the pace. Islamic scholars North and South who nurtured the North-South alliance are watching. All men and women of conscience are keeping vigil. Nigeria holds its breath and shivers. The buck stops at Mr. President’s table.”

By Omar Muaz

As commonly understood by many people that a working woman only means one that goes outside her matrimonial home or her parents’ house to earn a living [in most cases a salary or an income] isn’t but, as rightly put in different ways by Amina Adamu, in her paper “Balancing the Home and Work: Tales of Working Women” one who has attained a certain level of education and use it as an opportunity to secure jobs. Or the one who earns a living inside her home by engaging in in-door businesses such as fish farming, tailoring, poultry, and even selling clothes and kitchen equipment, or lastly, one who earns a living within the confinement of her house by using their children to hawk and sell for them. Whichever one takes as a definition of a working woman, it’s fine and okay.

I have read many articles claiming modernism to be the root of working women. However, history has it that in traditional African society, women work as much as men [or even more] to sustain the family. They do house chores and look after children and even the man himself — besides cooking for the family, the women wash the man’s clothes and keep his room and the whole house tidy. In addition to all, as affirmed in The Journal of the Islamization of Knowledge and Contemporary Issues, Vol. 1, they go to the farm and cultivate crops to supplement the feeding and economic sustenance of the family. 

By the coming of Islam — a religion that propagates women’s seclusion based on the Quranic provision in Suratul Al-ahzāb, verse 33 “And abide in your houses and do not display yourselves as [was] the display of the times of ignorance.” and some authentic traditions of Rasūl, prophet Muhammad (PBUH) — to Nigeria in the eleventh century (Clerke and Lindern, 1984), women, more especially in the Northern part of the country, were restricted from going out unnecessarily which includes going to farm. They then concentrated on their roles as mothers while the men accepted and carried out their religious responsibilities of providing the basic needs for their family until the introduction of Western education [read: conventional education] to Nigeria in the 19th century.

The early 70s witnessed a large enrolment of girls into conventional schools, which started affecting the status quo of the family system, with women starting to work as civil and public workers in various organisations and parastatals at the attainment of conventional schools. Moreso, the spread of globalisation through the Western media led to the very foundation of the family, which includes respect, love, and trust for each other to start playing the second fiddle. 

From the 90s up to the end of the last century, 20th, many Islamic families subscribed to the global village by connecting the satellite dish to their homes and, of course, the internet. Probably, due to the impact of the Structural Adjustment Programme (SAP) — an ambitious structural adjustment program which was adopted in June 1986 as a result of initial reforms including substantial increases in domestic petroleum prices that were announced in the 1986 budget — in the 80s, the man no longer care and provide the basic facilities needed in their homes. Thus, the man lost his pride and respect as the breadwinner both from the wife and the children. Hence, women were left with the only alternative, which was finding means of supplementing the family income, even outside their homes (Emeagwali in El-Sohli & Mabro, 1994).

It’s worth noting from the above paragraphs women were traditionally working before the advent of Islam, more especially in Northern Nigeria, which abolished the practice with the world turning into a conventional one. Women work to supplement the family income with reasons, of course, varying. There are many women that work, despite their husbands or parents being rich, because they feel bored sitting at home. This category consists of almost 10% of the working Northern Nigerian women. Others go out to work to earn a living, while others, at the death of their husbands, provide shelter for their children. In addition to the mentioned categories, some work to serve humanity in governmental and Non-governmental organisations (NGOs).

Some Muslim husbands and parents, based on one of these cases, allow their wives and daughters to work while others, basing their argument on the Islamic concept of seclusion, keep their women at home. Now, the question is on the concept of women’s seclusion from in Islamic perspective. What is it? Women seclusion is a term referring to various practices designed to protect women from men in traditional Muslim societies, including confining women to the company of other women and close male relatives in their home or in separate female living quarters, veiling, self-effacing mannerisms, and the separation of men and women in public places.

According to the International Institute of Islamic Thought Nigeria Office’s journal, Al-Ijtihād, the issue of women’s seclusion in the Nigerian context, as has been identified, includes (1) complete seclusion — an opinion championed by traditionalists and fundamentalists who strongly believe that women’s role is exclusively restricted to her home only and therefore any other role outside her matrimonial home is forbidden. (2) partial seclusion — that women are allowed to go out when there’s need to go, such as hospital and visiting sick relatives and even attending Islamiyya schools, and (3) voluntary seclusion is seen as a more symbolic seclusion rather than physical.

The third, unlike the complete seclusion which was built on the widely circulated “myth” in some years back, at least in the Hausaland, that a woman has only three outings in her lifetime — that of her being delivered from her mother’s womb, going out to her husband house [being married], and then lastly taken to her grave —, is propagated by those in favour of women going out to work outside her matrimonial homes or parents’ houses and encouraged women who have attained conventional education to work in the civil service and other parastatals.

The existence of these divergent views, even during the lifetime of Usman Ɗan Fodio, triggered him to write a book “Kitabul Irshadul Ikhwān” in which he stated twelve instances where women are allowed to go out in Shari’a: going out in search of knowledge, participating in religious war [Jihād] where there’s need for their assistance, attending congregational prayers in mosques, attending Juma’at prayer, attending Eid prayer, attending prayer for rain [Salatul Istisqa], attending prayer for the dead [Salatul Janaza], going to pilgrimage, going to the court of law to sue or to be sued, visiting their parents and relatives, attending wedding ceremony [especially escorting the bride to her house because Aisha (RA) was reported to have done that] and buying and selling things especially when they don’t have someone to do it on their behalf.

In addition to the above-mentioned twelve occasions where women are allowed to go out, going out to teach isn’t in exclusion. There are instances — according to the prophetic ahādith, which were reported by Abu Dāwud, Ahmad and Imam Hakim — where women went out to teach even the wives of the prophet Muhammad (PBUH). The case of Shafa’a Bint Abda is a glaring example when the prophet (PBUH) not only recommended her for teaching His wife, Hafsa (RA), how to write but advised her to teach the wife how to cure rashes and bugs [Rukhyatul Namla]. Thus, Imam Ghazali, among many other Islamic scholars, emphasised the importance of women’s education, especially in the field of Medicine and Mathematics, with the essence of them specialising in these areas to cure sick Muslims and to teach Muslim children.

It can be concluded that women — even though they are fragile and weak because of them being created from a “crooked rib” of a man — among them are those who are blessed with the strength and energy to participate in even manual labour and, thus, they are not completely restricted, Islamically, to work as related above.

However, in order to have equilibrium in terms of matrimonial stability of the home on one hand and the woman’s pursuit for economic stability on the other, there should be an understanding between the two spouses [which is the man who is the head of the family and the woman under the umbrella and control of the man]. It’s recommendable that a working woman should fear Allah (SWT) in her mind wherever she goes and, when going out, should dress properly according to the dictates of the Shariah.

Allahu A’alam [ Allah knows the best].

Omar Muaz wrote via muazuumar45@gmail.com.

By Muhammad Sani Usman

Somebody was shocked that the revenue of Zenith Bank as of 2022, which is N945 billion, is greater than the internally generated revenue of northern states combined. Literally, Zenith Bank alone is more financially buoyant than northern Nigeria. And he was lamenting about the poor inclusion of northerners in such investments in their states.

Kaduna is taking the lead in investments in the North, but her (Kaduna) IGR is not up to one hundred billion Naira; it is half of that. Even the profit after tax of Zenith is bigger than the economic cities of Kano and Kaduna. These two states are not up to N100 billion altogether.

I told him, “Investing in banking is highly industrious. But our northern billionaires have no business with anything “Knowledge-based economy”. What they know is to hoard dollars, buy shares, and run over a baby company/factory, as in acquisition.

Prof Murtala Sagagi of the Economics Department of Bayero University, Kano, told us, “While conducting a survey about the percentage of non-inclusion of Kano people to most of the fine-investments in food and beverages, logistics, and Banking Industries, one manager of one famous company told him, “When they try to recruit graduates for trainee positions; they expect them to be meticulous in training before they think of absorbing them fully as staff.

But you’ll employ someone as an assistant quality control officer or sales personnel, but his/her performance index will shock you unless you change your mindset seriously. Industries require expertise to run; you can’t employ someone you can’t fire or are lazy.”

There was another testimony last week. I was discussing with an auditor of one of the best companies in Northern Nigeria. The guy told me they had recruited a new customer care representative, and he was deployed to that branch, but all the time, the guy was not working; even the invoice that he was supposed to do, he couldn’t.

Unknown to the guy, a letter was sent from the headquarter for monitoring and evaluation of his performance by the senior staff of that organisation. My guy is among the people to vouch for him, i.e., whether he would be retained as permanent staff.

However, this is not limited to banking or the mentioned industries; this is about the lackadaisical attitude of our politicians about not creating factors that will favour industrialisation in the North. The A-K-K gas project is among the hope we have for the future of the North. Let’s wait and see!

Muhammad Sani Usman an industrial chemist who advocates good governance and Sustainable development goals. He writes from Zaria via Muhdusman1999@gmail.com.

By Muhammadu Sabiu

The collapse of a mining site in the hamlet of Kogo Kadage, located in the Yadagungume neighbourhood of the Ningi Local Government Area of Bauchi State, resulted in the deaths of four illegal miners.

The tragedy occurred on Saturday night while the miners dug up lead and attempted to remove it.

According to an anonymous source, they had been mining and excavating lead, one of the local mineral resources, for more than a month when, all of a sudden, one of the holes they had excavated collapsed and buried them beneath.

He noted that as the four miners were taken away from the collapsed site, they passed away instantly.

Ibrahim Zubairu, the chairman of the caretaker committee for the Ningi LGA, described the incident as tragic and sad, stating that three of the four people who were trapped in the pit perished instantly.

According to him, the illegal mining facility is situated seven kilometres from Yadagungume town in the Kogo Kadage forest.

“Yesterday (Saturday), I was informed that four people were trapped in a mining pit, I directed that they should be rescued. Later on, they reported back to me that they recovered three bodies.

“I don’t know about the illegal activities of the locals because we have banned all sorts of illegal mining in the entire local government area, it came to me as a surprise when I got the report of the incidence,” he said.

By Hassan Idris

Discussing trending and contentious topics has never been my preferred inclination, not because of a lack of opinions or the ability to articulate them but rather due to the potential conflicts it may engender with those who hold me in high esteem. Nonetheless, today, I shall delve into the trending and contentious subject matter that has generated a whirlwind of discourse on social media, polarising individuals along sectarian, regional, and religious lines and culminating in mutual vilification.

Specifically, I aim to scrutinise the 45-second video released by the Nigerian music sensation David Adeleke, famously known as Davido. In this video, men donned in white jalabia and caps dance boisterously in front of a mosque immediately after partaking in prayers. Adding further intrigue, Logos Olori, Davido’s protege, occupies a prominent spot atop the building’s roof.

Notably, even though the singer makes mention of the phrase ‘Alhamdulillah’ (praise be to God), the video and the accompanying song have been met with severe disapproval from many Nigerians and fans, particularly among the Muslim community, who perceive it as an affront to Islam. They vehemently demand an apology, accusing Davido of disrespecting their religious practices by intermingling sacred rituals with song and dance.

Despite the mounting pressure, Davido finally relents and takes down the video after two days of receiving criticism, opting for a predominantly silent stance and refraining from issuing formal apologies. Notably, Professor Wole Soyinka, in a surprising twist, urges Davido not to apologise for releasing the ‘Jaye Lo’ video, asserting that dancing in front of the mosque does not possess the provocative connotation purported by some.

Among the voices calling for an apology from Davido are prominent Muslim faithful such as Ahmad Ganga, Ali Nuhu, Ashraf Yaman, Ayaat Saeed, Basira Ugochi, and numerous others. Conversely, some Muslims have countered this demand, contending that the singer’s lyrics and actions did not overtly denigrate the Islamic faith. Furthermore, they argue that the video was not intended to ridicule Islam but reflected a cultural norm in Yoruba society.

Additionally, they highlight the existence of Islamic sects, such as the Tijjaniya and Shi’ite, in the northern region, who employ the Mandiri drums as part of their worship practices, thus, indicating that some Muslims themselves engage in similar expressions of religious celebration, with no objections from the community. Before delving into the sociological perspective of religion, it is imperative to recognise the profound significance of religion, particularly in Africa. For many Muslims, it is not merely the song or the jalabiya donned in the video that raises concern, but rather the potential mockery of prayer, a cornerstone of Islam, considered sacred and inviolable. It stands in stark contrast to profanity and warrants utmost respect.

Comparatively, other musicians like Naira Marley may espouse diverse perspectives, yet their words do not evoke similar anxieties. For instance, Naira Marley’s song proclaims, ‘God is the driver, while the Prophet (SAW) is the conductor,’ which, despite its unconventional nature, does not overtly trivialise prayer. Indeed, if Naira Marley had ventured into such territory, he would likely have faced a similar backlash. In response to the contention that some Islamic sects might engage in activities akin to the video’s content, it is essential to discern that while various expressions of worship exist, dancing during prayers remains absent from any Islamic sect. Moreover, the significance of the mosque, as elucidated in the Qur’an, holds paramount importance for Muslims, who regard it as the most sacred and cherished space in their lives. Thus, actions that appear to contradict the mosque’s sanctity are naturally met with vehement objection.

As for Professor Wole Soyinka’s intervention, his failure to fully grasp Nigeria’s religious and multicultural fabric, coupled with his atheistic beliefs, may have influenced his hasty entry into this contentious issue without considering the multifaceted perspectives. Thus, there seems to be an underlying layer of ethnocentrism at play, though it is crucial to clarify that this observation is not intended to belittle Soyinka in any manner.

Turning our attention to Durkheim’s Elementary Forms of Religious Life, the philosopher Charles Taylor’s elucidation of religion as a comprehensive system of beliefs and practices encompassing human existence and its relation to the ultimate conditions of being and other human beings presents a multifaceted framework for analysis.

Durkheim’s seminal work contends that religion is not confined to individual beliefs and practices but rather constitutes a sociological phenomenon that both shapes and is shaped by society. Central to his argument is the concept of ‘collective representations,’ which denotes shared symbols and ideas that foster cohesion among individuals, binding them together in a collective community. Collective effervescence, a cornerstone of religious experience according to Durkheim, entails the shared emotions and sense of unity that emerges when people unite for a common purpose, often manifested in rituals and communal activities.

Furthermore, Durkheim’s delineation of the ‘sacred’ and the ‘profane’ elucidates the fundamental distinction between holy or special elements (the sacred) and the mundane aspects of everyday life (the profane). The video in question seemingly breaches this sacred-profane dichotomy, incorporating elements considered sacred within a context that may trivialise their significance. To elucidate the connection between Durkheim’s ideas of the sacred and the profane, the concept of totemism emerges as an essential component of his thesis.

Totemism encompasses groups of individuals coalescing around a common totem, an emblematic object or animal that symbolises the collective community. The totem, imbued with sacredness, serves as a focal point in rituals and ceremonies, forging a shared sense of identity and unity within the group. By drawing this parallel, the video can be perceived as appropriating religious attire and symbols, potentially attenuating their original sacred import.

Moreover, Durkheim’s concept of ‘mana’ merits consideration of the video’s content. Mana constitutes a spiritual force or energy believed to inhabit sacred objects or spaces. Often linked to animism, the notion that objects and locations possess spirits or souls, ‘mana’ illustrates how the sacred imbue objects and places with special significance. Here, the video’s portrayal of dancing immediately after prayers may be construed as desecrating the sacredness associated with the mosque. As Durkheim transitioned his focus to modern societies, the idea of ‘mechanical solidarity’ comes into play, wherein traditional societies cohere through shared values and beliefs among relatively homogeneous groups.

Comparatively, ‘organic solidarity’ characterises contemporary societies, wherein specialised social bonds form through the division of labour, with various individuals and groups performing distinct functions. The video, juxtaposing modern entertainment (the dance) within the context of a sacred religious space, potentially mirrors the fragmentation and diminished shared values observed in present-day society, evoking notions of anomie.

As a sociologist and poet, I believe some may perceive the Muslim community’s response to Davido’s music video as an overreaction. While concerns are warranted, approaching the issue with knowledge and wisdom, as instructed in the Qur’an, would have been more constructive. Addressing Davido’s actions maturely and knowledgeably could have fostered a more amicable resolution. However, amidst the controversy surrounding the video, it is crucial not to lose sight of the pressing issues in the North, such as kidnapping, terrorism, and poverty, which demand urgent attention and resolution. Calling for uniformity in addressing these challenges alongside the concerns over the music video could have a more significant impact in addressing social issues and fostering a sense of collective responsibility.

Furthermore, it is essential for everyone, regardless of their religious background, to respect and understand the beliefs and cultures of others. Ethnocentrism and a lack of cultural relativity can perpetuate societal misunderstandings and divisions. Respect for all religions, and their sacred practices, should be upheld, emphasising the need for mutual understanding and harmony among diverse communities.

In conclusion, when scrutinising Davido’s music video from a Durkheimian sociological perspective, many potential issues concerning the sacred and the profane in religion emerge. The video’s portrayal of dance immediately after prayers and its use of religious symbols may be perceived as disrespectful and culturally insensitive by some Muslim community members. Moreover, its potential impact on social cohesion and integration in Nigeria’s diverse and multicultural society warrants introspection. Both sociologists and individuals must remain cognizant of religious sensitivities while striving for a profound understanding of different religious practices, fostering mutual respect and harmony within society.

While the controversy surrounding Davido’s music video persists, individuals and communities must engage in constructive dialogue, foster mutual respect, and address societal challenges with collective responsibility. Religion is paramount. It should be treated with reverence, regardless of the particular faith. Let us strive to uphold the principles of knowledge, wisdom, and cultural relativity in our interactions, aiming for a more cohesive and harmonious society. May we all be guided right in our actions and decisions.

Hassan Idris is a Sociologist & Poet and can be contacted via idrishassan25@yahoo.com.

By Prof. Abdalla Uba Adamu

In an attempt to gauge the current popular culture market in Kano, I visited my old haunt at Kasuwar Ƙofar Wambai today, 2nd August 2023. It was the place where virtually all Hausa popular culture media products were distributed in the late 1990s to 2000s. It was simply the best in West Africa, as media products from this market – which took over from the Bata market – were distributed to other parts of Hausaphone West Africa.

I was shocked at the fact that there were only three shops selling CDs/DVDs and cassette tapes. The market had been taken over by plastic household items and blouses/football jerseys! It was so sad to see such a vibrant market – the best in West Africa – down on its luck. Discussions with three forlorn merchants reveal two main reasons for this sorry state of affairs of consumptive popular culture media in Kano.

The first was the proliferation of Download Centres. In these places, films were ripped off DVDs or CDs and with a reduced resolution to fit a Smartphone screen – and dozens were packed on a microSD card and sold for peanuts. This denies the content providers of profit from their hard labour. A licensing compromise was agreed between filmmakers and Downloaders to everyone’s satisfaction. Thus, no more CD purchases that require both a CD player, a TV and electricity to play. Downloaders often get their primary source directly from the producers – thus eliminating the media production processes.

Second was the rise of TV series, popularised massively by Arewa24’s Dadin Kowa (although it was not the first). Now almost every producer has jumped on the TV series bandwagon and using YouTube to distribute their programs. With data getting cheaper, it means viewership has migrated to YouTube series dramas – where more money is made with AdSense clicks. Rarely does a producer bother now with a feature film.

Sad as I was with these developments, I perked up when I visited the shop of Alhaji Muhammad Kalarawi. He is quite simply the best ethnomusicologist in the market. His nearest rival, Musa Nasale, passed away some time ago (and no one knows what has happed to his catalogue of unique and rare music field recordings).

Alhaji Muhammad Kalarawi got his name from being the recordist of the late Kano-based Islamic cleric, Alhaji Lawan Kalarawi (d. 1999). The term, “ƙala rawi” means ‘the narrator said’. Kalarawi established himself as a fearless, acerbic preacher in Kano – earning him numerous jail sentences. He was really telling it like it was – bringing his incredible interpretations on leaders (both modern and traditional) and commoners alike. Thanks to modern media technologies, there are hundreds of Lawan Kalarawi’s archival recordings on YouTube and MP3 trawler/caching sites.

Kalarawi’s popularity was enhanced by his street speech mode with jovial, often bawdy commentaries, which made him immensely popular. I personally count three Islamic preachers in Kano as those I avidly listen to: Lawan Kalarawi, Ibrahim Khalil and Aminu Daurawa. All down to earth. Just as it is, without any excess baggage or appendices.

The current Muhammad Kalarawi has almost every incidence of the late preacher’s recordings. That is a huge treasure trove. In addition, he still has stacks of tapes and CDs of traditional Hausa griots, which are simply not found anywhere. I was so elated to know he is still in the game, despite the suffocating pervasive influx of Hausa Afropop in Kano (which studiously avoided the Wambai market). I wish research institutes such as the History and Culture Bureau in Kano, or Arewa House in Kaduna, would license Kalarawi’s priceless catalogue and digitise them for posterity. Once they are lost, they will be gone with the wind.

By Lawan Bukar Maigana

In the war-torn region of Gwoza, two remarkable girls, Mabruka Manu, and Maryam Abubakar Musa, emerged as beacons of hope and resilience. Despite the devastating impact of the Boko Haram insurgency on their lives and education, they defied the odds and became registered midwives. 

Their inspiring journeys from displacement and despair to fulfilling careers are a testament to their unwavering determination and the power of education.

Mabruka Manu was born and raised in Maiduguri, while Maryam was born in Katsina State but raised in Gwoza, Borno State. As with many thousands, both young ladies had their dreams of education shattered by the insurgency. However, an NGO called Girl Child Concerns, GCC, provided them with a lifeline, offering opportunities to realise their full potential. 

In 2018, GCC undertook a remarkable initiative in Borno State with support from MDS’s Merck for Mother selecting and training over 300 adolescent girls from various communities (primarily affected by the Boko Haram insurgency) to become Village Health Workers (VHW). The goal was to address the pressing maternal, newborn, and child health (MNCH) needs in these areas, where many health workers had left due to the Boko Haram insurgency, leaving women and children with limited access to healthcare. 

Among the trained VHWs were Maryam and Mubruka, whose dedication and resilience stood out. With support from Borno State Government, GCC further trained over 500 VHW and equipped them with essential skills, including training as Per Mother’s Support Groups for Infant and Young Children’s Feeding, serving as supportive supervisors, and encouraging them to pursue further studies, leading to their qualification for the Foundation Year Program (FYP) initiated by Women for Health. 

With the support of their loved ones and overcoming financial obstacles, Maryam and Mubruka’s journey eventually led them to gain admission to the prestigious College of Nursing and Midwifery in Maiduguri, where they began their inspiring path toward becoming Registered and Licensed Midwives.

In 2020, GCC continued its mission to empower women in rural communities by organising a training program for health workers, including Maryam and Mubruka, and nearly 100 others, to address the challenges rural women face in providing basic health screening, counselling, and managing common ailments.  

This training taught participants good infant and child feeding, promoted immunisation, and provided referral services. Maryam and Mubruka’s active involvement in this initiative showcased their commitment to their communities’ well-being as they diligently acquired the necessary skills to support and educate mothers on proper infant and child nutrition.

The stories of Maryam and Mubruka exemplify the transformative impact of GCC’s initiatives on the lives of young women and their communities in Borno State. Through their training as Village Health Workers and their subsequent journey to become Registered and Licensed Midwives, they have become invaluable assets to their communities, offering crucial healthcare services and expertise where it was previously lacking. 

Additionally, their involvement in the “Mother Support Group for Infant and Child Nutrition has furthered the cause of empowering rural women and enhancing the health and well-being of their children. 

GCC’s dedication to uplifting and supporting women in the healthcare sector continues to bring positive change to Borno State, fostering a brighter future for its women, children, and communities.

Maryam Abubakar Musa, who faced numerous challenges in her journey, including the horrors of the Boko Haram insurgency, displayed incredible determination and commitment to education. 

Despite setbacks and low exam scores, Maryam pursued her passion for healthcare, eventually graduating with a diploma in Chemistry Education. Her perseverance paid off, and she successfully graduated, landing a job in her chosen field.

These fantastic stories of Mabruka and Maryam are shining examples of resilience, determination, and the pursuit of education against all odds. Their unwavering spirit and commitment to their community exemplify the best of humanity. 

They highlight the importance of providing educational opportunities and support systems to individuals from marginalised areas affected by conflict, proving that resilience and dedication can overcome any obstacle to a brighter future.

The journey of Mabruka and Maryam is a source of inspiration for their community and countless others facing similar challenges. Their triumphs showcase the transformative power of education and the impact of collective efforts from NGOs like GCC and Women For Health. 

These stories remind us that even in the darkest times, hope can prevail, and with the proper support, individuals can overcome adversity and achieve their dreams. Recognition for their remarkable achievements arrived when Mabruka and Maryam were offered jobs at the Ultra Modern Police Hospital in Yobe State. 

Their inspiring narratives, shared through a Girls for Girls phone-in radio program initiated by Girl Child Concern in Collaboration with Education Cannot Wait and UNICEF, caught the attention of a good Samaritan. Their employment solidifies their career paths and serves as a testament to the power of their resilience and the impact of their stories on others.

Mabruka Manu and Maryam Abubakar Musa’s journeys from displacement and adversity to becoming registered midwives are tales of unwavering determination, resilience, and the transformative power of education. Their stories underscore the importance of providing support and opportunities to individuals in conflict-affected regions.

Mabruka and Maryam’s achievements inspire hope, demonstrating that with perseverance and the right support, anyone can overcome obstacles and forge a path toward a brighter future.

Lawan Bukar Maigana is the Communication Officer for Girl Child Concerns, GCC, Borno State, and can be reached via email: lawanbukarmaigana@gmail.com.