Northern Nigeria

By Abba Abdulwahab Danmaraya

Congratulations to all my colleagues and friends who have recently finished their National Youth Service Corps (NYSC) scheme. I wish you success in your career, and may Allah bless the certificates you have acquired. Your number is too enormous for me to follow each of you and extend my wish but when you come across this piece, bear in mind that it’s for you.

As you achieve another record/milestone in your life journey, I want to advise you to embrace skills and apprenticeship and engage in any small business that comes your way. When you do that faithfully with God’s blessings, the big and lucrative ones you so desire may come to you.

You don’t need to be told about the hardship people experience in Nigeria. The saturated labour market and the job racketeering that’s going on in the country are under the watch of those who can make things right, but since it favours most of them and their loved ones, they allow it to continue the bad way.

You shouldn’t be carried away by the mentality of some graduates and refuse to work hard. Instead, get as much connection as possible, learn new things and improve the quality of your thought by thinking outside the box.

Today life has proven to us it is not only about how hard you work but also how brilliant you think/work. The certificates you possess don’t matter in getting you a job in most places in Nigeria if you have connections but also you can also be welcome to so many places if you can offer many things, create and work smarter.

Even on this social media, when used correctly and with caution, you will meet with many things, people, and items that will help shape and mould you to be a better version of yourselves. With your smartphones, you will learn a lot, and you can also generate more money and maximise your income when you manage your time and thought.

Abba Abdulwahab Danmaraya wrote via saniabdulwahabdanmaraya@gmail.com.

By Hassan Idris 

As students of sociology and criminal justice, we can’t debunk the fact that social control is a compelling discussion subject in the criminal justice system.  There has not been any society that exists without a social control mechanism to oversee the behaviours of its members. The Nigerian police, my discussion subject, is regarded as the ‘gatekeeper’ of the criminal justice system because it’s the nearest social control mechanism to the people. However, social control is unarguably the most preponderant static aspect of every human society. It’s the prerequisite for maintaining decorum, orderliness, and stability, which becomes a vital thing for every human society to develop a social control mechanism, be it formal or informal, to oversee the behaviour of the members of the society and bring about development and stability.

Marshall, in 1996 defined Social control as “the process of keeping individuals in check, moderating their behaviours, and maintaining social order”. Social controls tend to encompass the strategies and mechanisms put in place to oversee the behaviours of the members of human society. Social control is the birth of human social relationships which may be informal (comprising written norms, values, or customs) or formal (typically practised by the personnel of constitutionally acknowledged agencies. But we cannot discredit that formal and informal social control mechanisms are derived from the habituation and rationalization that arises from repeated interaction. 

Okoye, in 2011 posited that the word” Police” comes from the Latin word politic, which means” civil administration”.  However, the first Professor of Criminology in Nigeria from the Prestigious Ahmadu Bello University, Zaria-Nigeria, Professor Odekunle, in 2010,  defined the police as “the government officials most proximate to crime, temporally and procedurally, and the leading figures in crime prevention, control and law enforcement processes”. The fundamental objectives of policing in society are to provide security, or at least a social and psychological feeling of security, for a majority of citizens, in a majority of places, and for most of the time. The police, the “gatekeeper” of the criminal justice system in all contemporary societies, is the most apparent agent of formal social control. This is why Bittner, in 1990, asserted that “social control and reactions to deviance are intimately bound up with the functions of the police because they all address the central problem posed by events or behaviour which ought not to be happening”. 

However, the fact remains that the police assist other social control agencies through many of their actions. The paramount role the police play in ensuring societal laws, norms and values are kept and regulated made it one of the cogent institutions of the criminal justice system. Most Nigerians would not refute that the police institution is the nearest institution with regular contact with the people, making it distinctive amongst other criminal justice institutions. The uniqueness of the police clenches the evidence that its decision and action on the street or in society is vital to the existence of the criminal justice system. The police are the “gatekeeper” of the criminal justice system, and it decides who moves into the system and who comes out. Therefore, every action or activity carried out by the police have myriad and huge implications for the criminal justice system and other institutions.

Furthermore, to understand the contemporary Nigerian police and the anti-people administration they portend, it’s paramount to trace back to the history of policing and the colonial policies that influenced the current bureaucratic policing we have today. The history of policing predates the modification of the police as a permanent occupational group within bureaucratic institutions providing the primary state response to crime and disorder.  In the past, before the emergence of the contemporary police we have today, it was traditionally the duty of all adults in the community, especially male adults, to prevent, control, and guide people from internal and external inversion and aversion. However, the emergence of the state with its wide bureaucracies brought about centralization, hierarchical authority, power structure and professionalism and the traditional strategies of policing were transformed from everyone’s business to the state business.

The historical emergence of the conventional police over the globe occurred independently; nevertheless, the historical emergence of policing in Nigeria is categorized into three. The first category is the pre-colonial category which policing then includes the use of cults, messengers, secret societies and palace guards. Crime surveillance and curtailing then in Nigeria were executed by indigenous institutions which are regionally based.  The Northern and Southern Districts of the country’s system of policing were established on centralization and formalization. In the Northern parts of Nigeria, monopolized by the Hausa-speaking ethnic group, the Dogarai was employed as the bodyguards of the Sark( Emir or King). They refine full-time policing in the community. Under the leadership of the Dogarai, the Sarkin Dogarai was charged with capturing and disciplining offenders and protecting the town from internal and external invasions. Similarly, in the Yoruba-speaking ethnic group of Western Nigeria, the Ilari, Emese, or even the Aguven was responsible for apprehending or arresting criminals.

In the secondary category, which is the colonial period, the system and principles of policing changed and became anti-people. The vitality of establishing the formal police by the colonial masters was essentially to serve and protect their commercial interests and not the people. It’s a reason we have brutal and anti-people policing in Nigeria today. I’ll justify that in the next paragraph when I’m discussing the post-colonial category of policing. The third category, which is the post-colonial category, the leftover system in the pre-colonial category, which is anti-people policing, was still carried to this period, even when the colonial masters left, and this is evidence of why the style of law enforcement used by the Nigerian police today is not for the masses. 

The Nigerian police, without a doubt, have lost confidence in the hearts of the people, and there have been accused of unnecessary arrest and even breach of law. But we can’t deny that the Nigerian police from inception was built upon the wrong foundation because the British established a predatory police administration for Nigeria for the fundamental purpose and strategy of sustaining, promoting, and ensuring the socio-economic and political orientations and occupations of the colonial masters. 

In conclusion, the current pervasive feelings of insecurity and the near-total breakdown of law and order as a result of the upsurge in different criminal activities, like terrorism, kidnapping, armed robbery, political assassinations, and ritual killings, in Nigeria is an indictment of the failure of the Nigeria police force as the most visible agent of formal social control and the gatekeeper of the criminal justice system in the country. However, despite these shortcomings, the Nigerian police force remains a vital pillar through which conformity and maintenance of order are installed.

Hassan Idris is a sociologist and poet and sent this article via idrishassan035@gmail.com.

By Muhammad Aminu and Uzair Adam Imam

A Senior Lecturer at the Department of Mass Communication, Bayero University, Kano, Dr Ibrahim Siraj Adhama, has urged journalists to fact-check figures to change the narratives by the media that paint Northern Nigeria black. 

Adhama stated this at a One-Day Workshop for Early-Career Journalists on Reporting Northern Nigeria, Fake News and Journalism Ethics organized by a Kano-based online media organization, The Daily Reality. 

The workshop, which was held at Bayero University, Kano, was organized by the management team of The Daily Reality Newspaper to groom journalists in Northern Nigeria on reporting.

He said our northern reporters should have apparatuses to re-examine statistics by the World Bank and IMF, among others, before reporting them for public consumption. 

Adhama, who spoke on “Issues in Reporting Northern Nigeria: A Framing/Agenda Setting Perspective, said the north was represented in media as economically and educationally backward with a high number of out-of-school children. 

He said, “We need to stop swallowing statistics about us. Most of these statistics by the World Bank, IMF, etc., will never favour us. 

“Thus, we should have an apparatus to re-examine them before reporting them,” he added.

Speaking on how those reports affect Hausa-Muslim northerners and, by extension, other ethnic groups, Adhama maintained that all the things we read about us in the Southern media were in themselves, despite claiming objectivity, subjective.

By Aminu Mohammed

This article may ruffle feathers and annoy some people, but it is done with good intentions. I have observed youths’ excitement and political campaigns for presidential candidates on different social media platforms. In some cases, friends and associates have turned to foes for having opposing views on their candidates. Some even terminate a business relationship because of politics.

Indeed, I am aware of the difficulties faced by the people, especially the increasing cost of living worsened by inflation. Nigerians are suffering because of the bad economic policies of the present government and the ongoing depreciation of the Naira, which has plunged millions of people into poverty. In other words, people’s living standards are getting worse, as life was better a decade ago than now.

First, I want to clarify that I’m not too fond of politics and have no interest in any presidential candidate for the 2023 elections. However, as a Nigerian, I am a bit worried about how our people campaign for their candidates on social media platforms. Some clerics have gone to the extent of warning people not to vote for candidates outside their region. Unfortunately, the northern youth have not learnt any lesson in the last seven years.

The fact of the matter is that the current structure and governance system only benefits the elite and their cronies, as well as a coterie of aides, while most people are pauperized. The northern youths who are dissipating energy on these presidential candidates should note that the elite do not care about them but their aggrandizement. The northern political elites are hiding under the name “Arewa” to deceive the masses while using proceeds of corruption to buy properties in London, Dubai, New York, Kuala Lumpur and Paris.

Have they pondered to ask why public universities were closed for eight months, and the elite did not see the urgency to address the plight of the striking lecturers? Has the life of an ordinary northerner improved in the last seven years, although President Muhammad Buhari is in power? Was there any economic transformation in the North in the previous seven years? In my 12 years of experience as a journalist in Nigeria and my interaction with politicians and government officials, I have concluded that politics will not rescue the North, but only an attitudinal change towards entrepreneurship and commerce will change the narrative.

Attitudinal change towards entrepreneurship/commerce

I have never seen a society transformed based on political patronage. I have never seen a prosperous community due to its people being fixated on political power. So let me clarify that our fixation on political power will not save the North. It will not take millions of children out of the streets or rescue our economy.

Our focus should be on improving our economy, empowering women through education, and creating businesses and initiatives that will improve the general well-being of our people. I have seen many cases of global transformation based on entrepreneurship and commerce. For example, we have all witnessed China’s transformation based on the manufacturing and development of small and medium-scale enterprises. This is also the case with countries in South East Asia such as South Korea, Malaysia and Singapore. Thus, emphasis should be placed on the youths’ personal development and self-reliance. The idea of depending on politicians for handouts instead of pursuing self-reliance in the North should be de-emphasized. No society has prospered based on such practices of handing out peanuts to hangers for survival.

 Acquisition of vocational/ digital skills

Our focus and pursuit of political power have never helped us in the past, and they will not help us going into the future. It only helped to enrich the northern political elite and establishment at the expense of the majority. What will save us is a society with an amalgamation of empowered youths equipped with the requisite education and modern skills relevant to the global economy.

I want to reiterate that our youth should learn vocational skills to support themselves and stop wasting their time blaming their relatives for not helping them or sitting in “Majalisa”. Academically inclined people should learn digital skills offline or online to get remote jobs or fend for themselves. They can also learn digital skills for free on platforms like Coursera, Simplilearn, Udemy, and Udacity, among others. I am appealing to northern youths not to waste their time antagonizing friends and associates over these charlatans masquerading as leaders.

Aminu Mohammed is at the Kiel School of Sustainability, Chrtistan Albrechts Universität zu Kiel, Schleswig Holstein, Germany. He can be reached via gravity23n@gmail.com. 

By Sulaiman Maijama’a

Almajiri System, over the last few years, has come under intense pressure, greeted with mixed reactions by stakeholders, especially in northern Nigeria. Many people have written many pieces on the negative consequences of the system, ascribing it to be one of the underlying causes of poverty, hunger, and insecurity, among other social vices in northern Nigeria. For this reason, it has been a topic of debate. Some call for repositioning the system, and some agitate for its total abolishment. In contrast, others argue that it should remain as it is today.

Undoubtedly, the present-day Almajiri system is, to a greater extent, different from what was obtainable in the pre-colonial era, hence the need for a review. Before British colonisation, the system, aside from the authorities’  high recognition and promotion, had enjoyed the support of other major stakeholders, such as the community, the parents and the pupils. So also, the whole financial burden of the system was being taken by the authorities with public funds. These indicate that the Almajiri system in those days was somewhat formal and, therefore, more organised.

However, the magnitude of the attack the system has now come under has given it a distorted image. It has developed a stereotype in some people, so much so that on the mention of the word “Almajiri”, the first connotation that comes to mind is negativity – illiteracy, poverty, hunger, dishonesty, insecurity and all sorts of social vices.

The word “Almajiri” is a derivative of an Arabic word, “Al muhajirun”, which could be traced right from the migration of Prophet Muhammad (peace be upon him) from Makka to Madina. Those who migrated with the prophet to Madina were called ‘Al-Muhajirrun’, meaning migrants. In Nigeria, the word “Almajiri” refers to those, usually teenagers, who are sent by their parents from respective villages and settlements to urban centres in the quest for Qur’an knowledge.

2014 UNICEF report estimated the number of Almajiri conservatively to be 9.5 million in Nigeria, predominantly in the northern part. If all of them were a nuisance, as widely believed by some people, the situation of our region would be worse than we could imagine. 

There is no doubt that there are bad eggs among them, which applies to every category of people. But, as much as bad eggs, there are equally good ones among the Almajiris who have passed through the system and become successful in different facets of life.

Almajiris excelled

Adamu Garba, a former Nigerian presidential aspirant, in an interview with the Punch Newspaper, says the Almajiri system in northern Nigeria produced some of the wealthiest men, including Africa’s pride, Aliko Dangote and the founder of BUA Group, Abdul Samad Rabiu, amongst others. Garba said he was once an Almajiri before he acquired Western education.

When asked whether the Almajiri system promotes terrorism, Garba said Boko Haram has no connection with the Almajiri system because of the dichotomy between Islamic denominations in northern Nigeria. “So, it is very unlikely that you have an Almajiri man becoming a Boko Haram,” he told The Punch.

Garba also mentioned that many business giants are products of the Almajiri system. “Again, if you go to [the] Kano market, most of the rich people in the market are Almajiri. They came through Almajiri, they were able to get [the] necessary training in the Almajiri institutions, and they were able to get to where they are.”

Similarly, several renowned Islamic scholars were once Almajiris. A typical example is Sheik Muhammad Bin-Uthman.

Testimonies from people

Some people interviewed narrated how their encounters with some Almajiri lefts them with a memorable impression.

Abdullahi Muhammad, a resident of Kobi, an Almajiri-dominated area in Bauchi, narrated how an Almajiri once returned his valuable lost items.

“I once forgot my valuable properties around my house. I gave up finding them, but to my surprise, an Almajiri found and returned them to a nearby mosque. It was announced after a couple of days. I claimed ownership and recovered my items intact. I was surprised [at] how honest the boy was.”

In an interview, Aisha Abubakar, a housewife in the Kobi area in Bauchi, revealed that she had two little Almajis coming to help her with housework.

“Two little Almajis come daily to help me with some housework — they fetch me water, wash clothes, and sometimes I send them on an errand. I give them food and sew them clothing when they go home during holidays. For the past two years, they have been coming. They are honest”, she said.

Maryam Abdullahi, another housewife in the Gwallaga area, Bauchi, said she retained an Almajiri who, apart from helping her with housework, teaches her little children Arabic alphabets.

“I have an Almajiri that comes on Thursdays and Fridays to give Qur’an lessons to my children. I’m happy now that my children are good in the Arabic alphabet and Qur’an recitation, courtesy of the lesson they receive from this boy ( the Almajiri). I cannot thank him enough.”

When asked how honest and disciplined she finds the Almajiri, she said, “I send him uncountable times with money to buy foodstuff and other items, and I always find him unblemished.”

Murtala Aminu (Ɗankasuwa), a trader in an Almajiri-dominated area, when asked how he finds the Almajiris around him, he asserted that their stay in the area is a blessing.

“They recite the Qur’an every blessed day and night. This gives us tranquillity and peace of mind. In addition, we cite them as an example for our children to emulate their hard work searching for knowledge. Many of them memorised the Qur’an by heart. What could be more delightful?”.

We take good care of Almajiris under our watch — Almajiri teachers

When interviewed, some Almajiri teachers revealed to us how they strictly manage the Almajiris under their tutelage to be well brought up and face the realities of life early.

Mallam Muhammad Shafi’u Inuwa, an Almajiri teacher in Sabon Gida Tsangaya school, said, “under our school, we have about a  hundred Almajiris. We raise them early in the morning to take classes between 5:00 am and 10:00 pm. In the afternoon, we allow them to work to earn a living. At night, between 8:00 pm and 10:00 pm, is also time for classes. We ensure that all the Almajiris return to their apartments when it is time for sleeping.”

On his part, Mallam Khamisu Ali (Gwani), another Almajiri teacher, said, “we try in this Tsangaya (Almajiri school) to imbue in them (the Almajiris) the spirit of hard work. Moreover, we encourage them to be self-reliant because to work and earn a living is better than to beg; that is why we allow them on school-free days (Thursdays and Fridays) to acquire skills.”

When asked whether the parents of the Almajiris come to check on their wards, Mallam Gwani said, “we are in contact with their parents. We face some challenges regarding this, but plans are underway to make it necessary for every parent to come in person and check on their wards at certain intervals.”

Regarding learning efficiency, Mallam Gwani stated that they had produced brilliant reciters, some of whom memorised the Qur’an by heart as teenagers.

Some Almajiris do not beg nor chant for food

In their efforts to face the realities of life and actualise self-reliance, some Almajiris interviewed claimed to have never begged nor gone to houses chanting for food

In this interview, a teen Almajiri, Zaharadden  Manu, explained how he sustains his life by harnessing and utilising the skill he learned back home before he was taken to Almajiranci.

“Every day after school hours, I go around nearby communities to do shoe shining, and it earns me a living. Then, on Thursdays and Fridays, I fetch water to housewives for food or money”, he said.

Musa Aliyu is an ambitious Almajiri who reconciles Qur’an learning and hand work. When asked where he sees himself in the decade, he said, “I see myself in the future as an educated person and a business owner with employees under me. I pursue this dream to the best of my ability.”

It was observed that on school-free days, markets and commercial centres get populated with Almajiris who do different works to earn some money to live on.

Give Almajiris the atmosphere to harness their full potential – Educationist

Comrade Abdullahi Yalwa, an educationist lecturer with the Department of Crimes Management and Control, Abubakar Tatari Ali Polytechnic, Bauchi, opined, “I think that abolishing the system may not be realistic or so easily achieved. What should be done is to review and revise to align with realities. There is a correlation between nature and nurture, and the two must synchronise to give an effective and responsible person. If one is bound to succeed if given a better condition, he would be double or triple or would be in the book of record for the exceptional display of talent.”

Comrade Yalwa further said, “to maximise the benefits and reduce or eliminate the negative effects of the system. Parents need to be responsible by sponsoring their children when searching for knowledge. They should give them enough resources to manage themselves, visit them periodically, give them what they need in terms of their basic need and also appreciate the person taking care of them in order not for him to use them as slaves.”

On what the government and relevant authorities should do, Comrade Yalwa recommended that “the Almajiri teachers ought to be registered by the government, and a maximum number of students should be allotted to each, and they should have the basic necessities, especially accommodation facilities, where people have a responsible and decent life.”

Maijama’a is a student at the Faculty of Communication, Bayero University, Kano and wrote via  sulaimanmaija@gmail.com.

By Abdussamad Ahmad Yusuf

It was Wednesday evening, and the clock was ticking to 6:00 pm. Alongside two friends, we were joined by another friend’s friend reminiscing my 44 days stay in Abuja, the Federal Capital — the longest I have stayed off Kano.

It’s a roadside discussion, and all topics have the freedom to cross our minds. So we present, discuss, argue and analyze. We sometimes even pass verdicts and judgments.

In Kano, it is Majalisar Bakin Titi, the roadside parley. It is a local gathering of men. In the local roadside parleys, unless in some exceptional circumstances, there is segregation of age, group, social and even economic status. While there is Majalisar Attajirai, the wealthy’s parley, there is that of the humbles, nobles to that of ‘Yan caca, the gamblers’. Men branched in the majalisa after work or after market hours in the evening. For the youth, joblessness and idle-mindedness have made their conversation almost an all-day affair.

It’s easy when you talk of youth or a range of bachelors, rest assured, women and girls have to find a way to dominate the discussions.

Habu would begin showing the girl in blue that her Atampa cost six thousand, the bag two, her veil eight hundred; putting everything she wore averagely kept at Fifteen thousand. She was of humble background and not suitable to be “settled with”, he concluded. Marrying her means you have to struggle all your life to satisfy your needs and hers’ and expect nothing from her side or her parents. Is it crass materialism or the new normal? Anyway, it’s a roadside parley, not an academic or intellectual forum.

Until the beginning of the 1990s, marriage is contracted on the mutual friendship between two families of the intending couples, for settling disputes, generally to stiff bonds or forge new ones. Therefore, the material benefit does not count as much, even at the community, not a familial level, where crowd-achievement due to communal lifestyle is more prevalent than the individualist materialism in prevalence today. 

This permeation of a materialistic viewpoint of life has degraded the standard of familial life seen manifest in roadside discussions, more unfortunately, stemming from the Manyan Gobe, leaders of tomorrow who are nurturing an ignorant standpoint for the nucleus of society: the family.

The Habu thesis painted above shows the complexity of young man’s  ‘misthinking’ wealth, status and rank for fancy and expensive dress and accoutrements. Sadly, it has reduced young girls of marriageable ages to racing for material possessions; an iPhone – the latest in the market, expensive ‘Vatik’ Atampa, posh shoes for kece raini, ‘being above equals’.

These are the ‘yan mata Roadside Discussions extolled to the high heaven, and about-to-marry young men internalize as the best description of a woman to seek her marriage. It is no longer about the Ladabi (obedience, and I am not being apologetic to the ‘alpha’ men), kunya (modesty and good manner), hankali (sobriety), mutumci (humanity toward others) and  Karamci (generosity), in addition to what zamani, current dynamic brings; industriousness, economic dexterity, education (in the western sense or the karatun boko) and may be tech-friendliness.

The Roadside parleys are a hub to discuss which girl has the curviest hip, who has a bosom chest and who walks beguiling, and identifying who has Girman kai, ego in the community. The one egoistic, closely when interrogated, one would discover she is the one who is not trading her teeth for beautiful smiles at any of these near-jobless men, what they will turn out to brand Rashin kamun kai, not modest. The best of the times, if any,  is one that discusses, often prejudicial perspectives, who is mutuniyar kirki, a good girl and who is not.

Many girls dodge passing by roadsides parley to skip their topic brought up unsolicited and to evade the roadside social appraisals and analyses of their lives.

What I will not close, however, without telling you; beautiful marriages have been tied from Roadside Discussions, even though, one may argue equally, many have been dissolved thanks to Roadside Discussions. But, the paradox notwithstanding should not deter young men and women from being the best they can be so that the best comes their way.

Abdussamad wrote in from Kano and can be reached at Abdussamadahmad69@gmail.com

Sule Abubakar Lucky Mark

What aphorism could have more aptly encapsulated Atiku’s socially divisive, searing and bigoted mannerism better than the saying in William Shakespeare’s play – ‘Much Ado About Nothing’ – which goes thus: ‘Would rather be a plain-dealing villain than an honest flattering man.’? By being a ‘plain-dealing villain’, Shakespeare means to be strict and yet upright so that people could even swear that despite your ever-growing strictness, your uprightness is still intact. So, in summary, it means to be a sharp model of rectitude.

And, being ‘an honest flattering man’, on the other hand, means, in a nutshell, to be tactically implicit in your wording so that no one’s ox would ever be gored, i.e., to be politically correct!

And so, I’ve always wondered why Atiku Abubakar, who intends to rule a multi-ethnic and multi-religious country like Nigeria, would be trapped in a circle of ‘honest flattery’ in his political voyage, and the most surprising thing is the fact that he does this without remorse. If you want to rule people, you should instead be a ‘plain-dealing villain’ than an ‘honest flatterer’, for it is in your ‘plain-dealing villainy’ they will know whether you would express deep concern about their collective plight or not in case you eventually become their leader.

On 16 October 2022, in an interactive session, Atiku reportedly told the Northern Elders Forum in Kaduna, ‘…I think what the northerners need is someone who is from the north and also understands the other parts of Nigeria, who has built bridges across the country. This is what a northerner needs. He doesn’t need a Yoruba candidate or an Igbo candidate.’ – Punch newspaper.

Atiku’s geo-ethnic bigotry and supremacism can be likened to what Shakespeare described in the play above as ‘mortifying mischief.’ And this ‘mortifying mischief’ of Atiku, if he is not adequately cautioned for it, could fan the flames of deep cleavage among Nigerians.

A presidential candidate who is said to be a ‘unifier’ should not carelessly shout an ethnic slur on/against other regions. He is expected to strengthen the dwindling bond of our existence and not weaken the already ailing breath of the fatherland. A patriotic ‘unifier’ should not play the ethnic card in the north and play ‘the unifier card’ in other regions. That’s sheer hypocrisy!

In his usual ethnocentric delusion, Atiku has always played ostrich when it comes to pressing national issues. On 12 May 2022, when some homicidal youths took the life of Deborah Samuel at Shehu Shagari College of Education, Atiku quickly posted on his verified Facebook account and condemned the illegal act. Still, after some people threatened that they would not vote for him, Atiku shamelessly removed the condemnatory post he had made earlier. That act alone has a subtle undertone: Atiku is in thrall, and he has no guts to pilot the affairs of this country!

And who knows if William Shakespeare also had Atiku Abubakar in mind when he described one of his characters in that same play: ‘Thou wast ever an obstinate heretic in the despite of beauty.’ In Atiku’s case now, despite his undeniable beauty, seemingly athletic figure, etc., he is still a rash reprobate. And if you are still inwardly an ‘obstinate heretic’, as a man, despite your beauty, especially in contemporary Nigerian society, you cannot be a reliable leader. Your government will be fraught with fabulous fraud and a glittering facade!

At this critical stage of national politics, people must be careful as they make their choices because they are in the hands of manipulative political musketeers who masquerade like angels with their honeyed rhetoric and empty promises. And if Nigerians are not careful, they will later have to find an answer to Birago Diop’s rhetorical question in his poem, which goes thus:‘If we cry roughly of our torments, what hearts will listen to our clamouring’?

Sule Abubakar Lucky Mark sent this article via suleabubakarmark2020@gmail.com.

By Uzair Adam Imam

Three people were reportedly killed as unknown gunmen descended on Tse-Ikem, Ukemberagya/Tswarev Council Ward of Logo Local Government Area of Benue State.

It was gathered that the incident, which happened twice, took place on Friday and involved a young man while the other one that led to the death of two people took place on Sunday.

A community leader, who confirmed the development to the Daily Trust on the condition of anonymity, said the incident which occurred near Arufu rural town caused pandemonium among the residents.

“On Sunday October 23, 2022 at about 6 pm, Mr Aondona Saai and Mr Avalumun Ukerchia Adaa all of Tse-Igbur in Ukemberagya of Ukemberagya/Tswarev Council ward of Logo LGA were murdered at Tse Ikem on the road near Anawah settlement between Chembe and Anyiin road,” the community leader said.

Solome Tor, the Chairman of Logo LGA, Salome Tor, confirmed the development to journalists in the state.

He said, “On Sunday at about 5 pm, two men on a motorcycle with a lady were ambushed by those who butchered them.

“They (gunmen) left the woman and she ran into the bush, so that was how we were able to know what happened.

“There have been selected killings of people and the target is the men not women per se… we have a high patrol of security agencies. Even on Friday, they killed one young man and burnt his motorcycle.”

At the time of filing this report, the police in the state said they were yet to receive any report about the happening.

By Uzair Adam Imam

Peter Obi, the Presidential Candidate of the Labour Party, denied the allegation made by the Kaduna State Governor, Nasir El-Rufa’i that he was detained during Anambra governorship election in 2013.

El-Rufa’i laid the claim on Monday at an event for presidential candidates organised by the Arewa Joint Committee, saying that Obi ordered security operatives to detain him some nine years ago.

Responding, the LP candidate stated that he was not behind the directive for El-Rufai’s detention in Anambra.

He said, “When I came in now, somebody told me that my brother, the governor of Kaduna state, said that he came to my state and I detained him. Let me tell you, it is good when these things happen, you clarify them.

“Number one, in my eight years of being governor, only in the first three months did I have a commissioner that is not from the north — Commissioner of Police. And that’s because I met the person.

“At the time the governor said this, it was during election. The police commissioner that was there then was from Adamawa — CP Gwari from Adamawa. The AIG that supervised that election was CP Nasarawa from the north. The DIG that came for that election was from Kano.

“Tell me my power, that I was in APGA — government was PDP and APC. Tell me how APGA person will issue order for somebody to be detained. Even me was detained in my local government.

“However, the only offence I committed is that when they asked me, I said ‘that’s how they treat everybody; that I wouldn’t be in Kaduna on the day of election’. That was the only thing.

“I cannot do that. As governor of Anambra state, I had the best ADC in Nigeria — the best policeman. My ADC, Mohammed, is from Kano. He’s the best policeman that I have ever met. Who will I give the order? How will I tell who lives in my house every day; I’m close to his family; I get up and say ‘Mohammed, I want to deal with your people’, and he will stay there.

“Call my ADC today. I will give you his phone number. He’s the best policeman. He’s a CSP now. So, when people say Peter Obi is black. 2019, I was [vice-presidential candidate], I was a good man. Now that I want to be president, I’ve become a bad man. I did not do anything wrong. I want to change Nigeria.”

By Sumayyah Auwal Ishaq

The popular shopping center in Kaduna metropolis, Ramat Shopping Mall is currently on fire.

For now the cause of the fire outbreak is yet to be ascertained.

More details later.