Northern Nigeria

By Muhammad Auwal Ibrahim

The business of the e-hailing company is no longer news in some Nigerian cities like Abuja, Lagos, Kano and Jos. Now, Abubakar Musa, Gombe indigenous inventor, has invented Gomba Ride, a ride-hailing app in Gombe.

The inventor stated this during an interview with our reporter today, May 12, 2022.

According to him, creating Gomba Ride is “to make life safe, secured and convenient for Nigerians. The purpose of life is to live for others. Anytime, everywhere, you and your family can book a ride at the comfort of your bed with just a click of a finger.”

Responding to how long it took him to develop this e-hailing app, Musa said “it was exactly 14 months” despite being a political scientist.

He added that his passion for science and technology made him build this app that will work in all the states of the federation and the Federal Capital Territory, Abuja.

“Since my childhood, I have had a passion for technological invention. Since then, I am always thinking of a possible way to take advantage of science and technology to ease people’s lives.

“As a political scientist by training, after my graduation, I devoted my time and energy to researching, reading inventory books and learning  ICT skills to come out with something new that can make life simple.”

He further explained that there are security measures to help curb the menace of kidnapping, raping and theft while on a ride.

“I programmed the app so that It will store the car plate number, image and phone number of the driver for easier tracking. The customer can share his location with trusted contacts to address kidnappings and other related crimes. The app stores the travel history of the customer containing the information of the car and driver, which can be accessed anytime. The app has a quick response section, where a customer can make a complaint via call, WhatsApp, email, Twitter and Facebook.”

Keke Gomba, Bike Gomba, Gomba L and Gomba X are the various vehicles one can choose for a ride.

Musa further solicited “observations, criticisms and recommendations” and prayed that “may the Almighty Allah bless our knowledge to continue to make life easier for people.”

The app will be available for download from Google and Apple stores on May 30, 2022.

By Ibrahim Nasidi Saal

Troops of the 93 Battalion have launched a  search and rescue mission for personnel missing in action while responding to a distress call of an attack on the Tati community in Takum Local Government Area of Taraba State in the early hours of Tuesday, May 10, 2022.

The troops acted swiftly after receiving a distress call that the Tati community was under attack by suspected bandits. While pursuing the bandits, troops fell into an ambush staged by the criminals. The troops fought fiercely through the ambush neutralizing four of the bandits.  Sadly, six gallant soldiers paid the supreme price during the firefight, while one person was missing in action.

However, a reinforcement team from the 6 Brigade deployed against the fleeing bandits at Ananum village in Donga Local Government Area of the state, neutralized two additional bandits and recovered one Ak 47 rifle, one pistol, one locally fabricated gun, 2 AK 47 Magazines, 19 rounds of 7.62 mm special, seven rounds of 9 mm ammunition and three motorbikes.

Troops are currently pursuing the bandits and will leave no stone unturned in the ongoing search and rescue operations for the missing personnel.

The good people of Taraba state are urged to be vigilant and report any suspicious movement to security agencies.

By Junaid Sharfadi 

For many a century, poetry has been used as a veritable tool to pass on religious, historical and social ideas in northern Nigeria. In Kano, for instance, scholars during my grandad’s generation – and beyond – were good at deploying Arabic and Hausa poetic means when forming an opinion.

Women and children too never missed an opportunity to ululate and chant poetic verses, laden with moral messages, when conveying a bride or on other occasions. The famous Charmandudu poem or the works of Sultan Bello, Aƙilu Aliyu, Nasir Kabara, Mudi Spikin, Asma’u Bint Fodio and Modibbo Kilo serve as an example.

Thus, Art and Culture enthusiasts and promoters like the late Abubakar Gimba or Professor Abdallah Uba Adamu would be delighted to see a literary fraternity sprouting from the fertile land of northern Nigeria, spreading its maturing branches across the country. 

Poetic Wednesday (PW) Initiatives started six years ago as an online platform for poets to engage, grow, entertain and convey impactful messages every Wednesday. From agriculture to artificial intelligence, climate change, peace, conflict, education, love etc. the group writes on diverse, important issues.

The founders, led by Salim Yunusa, have succeeded in unleashing the full potentials of the weekly participants by critiquing and publishing their beautiful and virgin poems that drown readers into poemgasms. Budding poets have since joined to unbutton their poetic minds on marginless screens. No boundaries or limitations, just pure chutzpah and truth that reveal the primordial yet sacred content of the heart.

It is imperative to state that Poetic Wednesdays’ remarkable online presence has been effectively utilized in organizing webinars, competitions and workshops to fuel the passion for literature among youth. Prof. Hussein Nasr was right when he emphasized the significance of poetry in shaping Persian, Arab and Chinese societies. Therefore, with literary groups like PW, this society is on the right side of history.

By Ahmad Deedat Zakari

Nigeria’s former President, Goodluck Jonathan, has reportedly joined the race for the 2023 presidential election. 

A Coalition of Northern Groups picked the All Progressives Congress (APC) expression of interest and nomination form for the former president on Monday, May 9, 2022, at the International Conference Centre, Abuja. 

Recall that some youths stormed Jonathan’s house a few weeks ago urging him to vie for the office of the presidency, which he reportedly declined. 

However, as at the time of fielding this report, Jonathan is yet to publicly defect from the People’s Democratic Party (PDP) to the APC. 

Also, whether Jonathan will accept the nomination form to contest on the platform of APC, which defeated him in 2015, is still uncertain.

By Namse Udosen

I came across Poetic Wednesday on Facebook. It was refreshing to see young people telling their stories in verse. During the Covid-19 lockdown, I followed keenly as Eclectic voices sang tunes that ranged from despair to hope.

Poetry is a beautiful part of literature often not paid deserved attention in this climes. It breathes colours and creates philosophy. Therefore, immersing myself in the words of the poets of Poetic Wednesday provides me with a refreshing view of life in Northern Nigeria.

Aside from providing an outlet on social media for budding poets, they have organized a series of offline creative writing workshops for more than 300 secondary school students in Kano, Katsina, Yobe, and Kaduna. These workshops provide opportunities for non-formal education in creative writing. These workshops also expand the thinking range of these students and them better in their academic work. As a result, many young writers have participated in and won writing competitions which are essential for building confidence.

Poetic Wednesday has used its online presence to drive narrative around pressing societal issues in Arewa. The works have been bold and daring, covering domestic violence, Almajirci, drug abuse, and girl-child education. The conservative toga around Northern Nigeria is regularly broken by the strength of the poetry published.

I have also had the opportunity of attending some of the physical poetry events. Asides from the big players in Kaduna, they have one of the best poetry events in Kaduna.

They have been able to collaborate and partner with several literary organizations such as The Art-Muse Fair, Open Arts, Ahmadu Bello University Arts Festival (ABUFEST), Poets In Nigeria (PIN), Creative Writers Club, ABU Zaria, Minna Book and Arts Festival (MinnaBAF), For The Love of Poetry, Campus Watch, The AlhanIslam Tutoring Center, Chapter One, Open Arts, Hausa International Book and Arts Festival and several others to support and promote literary activities.

I am glad to be part of their growth and successes. I don’t know where they get their drive from, but I appreciate the sacrifices of the young men and women behind the initiative. Long live Poetic Wednesday.

Namse Udosen wrote from Kaduna via namse.udosen@gmail.com.

By Dr Abubakar Mohammed Gombe

It is interesting to understand the divine marriage between a country and its citizens, specifically between Nigeria and Nigerians. In such a marriage, no amount of lives lost puts asunder. The mysterious marriage keeps producing low-quality products who believe eliminating half brothers will better their lives. Nonetheless, the marriage produced the golden voice of the continent that was, however, eliminated by the products of his mother.

The first army General who coordinated the marriage affair was also eliminated by the same products. Many more military coordinators in charge of the Nigerian marriage were eliminated. The latest were the homemade healthy transition of General Sani Abacha GCON; the prison made transition of MKO Abiola with General Shehu Musa Yaradua, and the contagious transition of President Umaru Musa Yaradua GCON. Yet, the marriage stands. It was only death that did them part.

A three-year civil war could not put asunder. The Ojukus were forcefully retained for the survival of the marriage of interest that occasionally accepts religious and tribal killings and hailing such acts by pardoning popular champions like General Zamani Lekot of the Zangon Kataf crises by the IBB regime and rehabilitating others for communal reintegration by the Buhari regime. These are sincerely done to sustain the cracked marriage until death.

The emergence of popular movements like Boko Haram, IPOB, Kidnapping, Cattle rustling, Herdsmen, Bandits, and Terrorism move to ensure the marriage failure. Still, the lifetime Unity in Corruption among the children of the marriage, which recently pardoned Joshua Dariye and Jolly Nyame, is stronger than the distraction of the popular movement groups that also exploit brothers of the same marriage.

While Unity in Corruption ensures poor education for brothers and sisters of the same marriage, BH went on destroying primary and secondary schools. They also vandalized electricity supplying poles and transformers to complement Unity in Corruption’s idea of rural electrification. IPOB, in its territorial states, declares Monday as an additional weekend while Kaduna officially declares Friday as the beginning weekend. In their territorial states, Bandits know all the army free zones where they peacefully operate without stepping on army toes. Cattle rustlers also know where there are no cattle, and so, instead of taking away cattle, they take the lives of entire villages that provoke them by not keeping cattle, their needs.

Nigerian lives are not safe on the road, on rail and at the airport. One finds it difficult to comprehend a passage in which children of the same mother kill within the home. Yet, the marriage stands and keeps producing children. Everyone identifies with the mother in a polygamous family and blames half brothers. In the Nigerian case, there is only one mother with several tribal lands. It seems only the Fulani have no land. Yet, the Fulani also join the powerful elites’ movement of Unity in Corruption. Under the same mother, the socio-political and economic status becomes the dividing line. The certified children that form Unity in Corruption blame the Almajiri for retrogression.  

Then, the most disturbing effort of closing universities to seek the attention of the I Assure You Regime by the educated class that formed ASUU appeared with the support of their supporting staff of SSANU and NASU to seek revitalization. ASUU believes closing universities and sending brothers and sisters home will pain Unity in Corruption. It indeed doesn’t. Instead, ASUU complements Unity in Corruption in denying access to university education and actualizing BH’s mission while in self and family hunger. While most state universities in the north religiously observe the ASUU strike, some state universities in the south graduate students. Yet, the marriage stands till death do us part.  

Considering the time, the response of the previous regimes, the regime of assurance with less action, and the possible incoming regime, ASUU ought to have a comprehensive retreat, call off its hunger strike, restrategize and declare regime change in Nigeria with the support of SSANU, NASU, Colleges, Polytechnics, NUT, students, parents and good citizens.

All Nigerians are deeply involved, and all political and armed movements are sponsored either to sustain Nigeria’s marriage for sponsors’ personal gain or to put asunder. With all the prophesies, projections and armed movements, the marriage of amalgamation remains. What Nigeria needs is the game-changer, and that changer can be found in ASUU. Nigeria needs focus and determination. ASUU must go into governance en mass. Otherwise, one or two members hardly make a meaningful impact.

ASUU should simply declare for the office of the Federal and State University Visitors, Senatorial Districts, Federal and State Houses of Assembly in the 2023 general elections and work with SSANU, NASU, Colleges, Polytechnics, Monotechnics, NUT, students, parents and good citizens. Nigeria must be saved. We remain Nigerians till death do us part. 

ASUU must retain its strong UTAS team and set in motion its national planning and enforcement team, policy enforcement team, economic team, company revival and creation team, employment creation team, national security management team, education monitoring team, patriotism enforcement team, salary and pension enforcement team, manufacturing promotion team, local and international lobby team, Crude oil and refinery enforcement team, action or resignation enforcement team, among others,  

Let’s use our hunger to save our country. With ASUU, SSANU, NASU, Colleges, Polytechnics, Monotechnics, NUT, students, parents and good citizens, Nigeria can be saved.

Let’s save Nigeria till death do us part.

Dr Abubakar Mohammed Gombe wrote from Gombe State University. He can be reached via amgombe2@yahoo.com or +23408060839578.

By Sa’id Sa’ad

As a people of oral tradition such as folklores, stories and songs, modern poetry today – or what is otherwise called contemporary poetry – could still be traced back to the oral literary traditions which have, over centuries, served the purpose of cultural entertainment and preservation in Nigeria.

However, even with the consistent growth of poetry in some parts of Nigeria – mainly because of the existence of some of the most celebrated African literary giants in those parts: Wole Soyinka, Niyi Osundare, Gabriel Okara, Christopher Okigbo – poetry in northern Nigeria has continued to suffer significantly amongst the wanna-be-poets and growing poets, who are thirsty of platforms to put their arts out for the right audience. With no or few consistent literary communities, inaccessibility of literary mentors and workshops or festivals, this category of young people genuinely interested in the art has been in a dilemma between giving up their dream or continuing to breathe in water.

Six years ago, Poetic Wednesdays was built—a rescue mission run by young people for young people. Of course, they understood the challenges of their fellow youths so well. However, It is not surprising that a small team of young people from the under-represented communities in this part of the world would give birth to a literary community of sorts. But what is exciting is how – in six years – these young people Poetified most of Northern Nigeria. It was surprising how, in six years, they were able to achieve what will take others a decade-plus to achieve. This is a product of genuine passion for the course.

Thus, these are young people who – when they began – were never given a seat at any literary or poetry workshop, of any sort, as a way to propel or guide their growth as future literary stars. And this is, sadly, a coat-of-arm that Northern Nigeria, in almost all industries, has cursed itself with, which is ‘intentionally’ refusing to tap on the shoulders of their growing talents. Relatively, most of the young talents in this part who have grown to horn their talents were able to do that without mentorship. Accordingly, they are used to thorns.

However, against all odds, with Salim Yunusa, a young writer from the narrow streets of Zaria, to Nasiba Babale, a noble lab scientist with poetry all over her syringe and test tubes, to Abdulbasit Adamu, a passionate poet and spoken word artist wobbling on the highway between Kaduna and Kano, to Maryam Gatawa, a Kano poet turned entrepreneur, to Abduljalal Musa (AJ) and scores of others who pushed the lorry behind the camera, these passionate and talented people stood and birthed a poetry community run by young people – solely to promote literary arts, to give a platform to other young people especially the wanna-be-poets who are ‘only’ interested in seeing their forced-rhymed poems read by others, and the growing poets who have the dying needs to hear feedback about their art.

Excitedly, with fewer resources, Poetic Wednesdays has grown to do beyond a toddler literary organisation. Especially using digital media/social media platforms like Facebook, hundreds and thousands of young poets have access to sharing their poems with global audiences every Wednesday. With Poetic Wednesdays, in the last six years, one can say that the recent robust revitalisation of poetry, especially in parts of Northern Nigeria, can be directly attributed to literary organisations like Poetic Wednesdays. Now, the north is ‘poetified’ with excellent poets who have and are capable of creating some of the best poems in the country.

Accordingly, with these bold decisions, numerous literary communities have sprouted from some of the most unexpected parts of Northern Nigeria, which have continued to host literary functions and promote their local artistic prowess. From Borno Literary Society in Borno, Yobe Literary Society in Yobe, Sunshine Literary Society and in Adamawa State, literary communities in other northern states such as Taraba State, Sokoto State and Kebbi State sprouted as well. This occurs due to the hard work of a few young people who dared to take up the challenge and push beyond boundaries.

This doesn’t contextualise Nigerian literature based on geographical lines; I am solely a Pro-Nigerian-Literature irrespective of where it comes from. However, it is also essential to acknowledge the growth of particular people or at least point a green mark on an honest, passionate move. Moreover, Poetic Wednesdays or any literary community doesn’t only speak for the people of the north but speaks for every Nigerian artist. Whereas some are even growing to go beyond Nigeria to a broader African space, which is commendable in a way as well.

Today, northern Nigeria is Poetified. From Sabon Gari in Kano to Bulunkutu in Maiduguri, to Ribado Square in Adamawa, to Tudun Wada in Zaria, to Unguwan Dosa in Kaduna, Gidan Kaya in Sokoto, to Bunza in Kebbi, to Madobi in Jigawa, to Sardauna in Taraba, these and more thousands of streets in the north now breath poetry and are giving birth to the most talented literary giants in the country.

If they ask you about the north, tell them that the north is poetified.

Sa’id Sa’ad is a Nigerian writer and performance poet from Maiduguri. He won the Peace Panel Short Story Prize, 2018 and NFC Essay Prize, 2018.

By Mallam Musbabu Magayaki

I took this picture after seeing some unidentified gunmen not far away from us on Monday, April 25th, 2022, while plying the dreadful Birnin Gwari-Kagara and Kontagora roads. The road is full of uncertainty about the unavoidable fear of bandits. Fortunately, we arrived home safely (glory to God). Nonetheless, our hearts’ continued to rewind the dangerous nature of the road in a flashback format.

However, after spending a horrendous one-hour journey that looked like an eternity waiting for help, we were escorted by vigilantes and police officers stationed at Udawa-Buruku villages, particularly for travellers, with a fare of N1000 for each car. They would arrange all the cars in a straight line after collecting the charge of N1000 from each car’s driver for him to be part of the convoy. 

As we began the terrifying 30-km journey, the security operatives operating on the road arrived. They told us glad tiding of seizing three bandits’ motorcycles (TVS-like), which they distributed to three groups as a spoil of war: one for the vigilantes, one for the military personnel, and one for the police officers.

While plying, everyone was anxious and confused, saying various forms of supplications for fear of bandits’ retaliatory attacks. But, thank God, despite the dangerous nature of the short journey through the almost impenetrable bushy forest, we arrived safely in Buruku.

We thanked God and hailed the vigilantes who risked their lives to save us from any bandits’ attacks that might have come at us. 

I recommend that the Kaduna and Niger state governments for empowering those vigilantes in their regions with modern weapons. They are genuinely trying, without compromise, to safeguard the lives of innocent travellers. 

Mallam Musbabu Magayaki wrote from Sabob Fegi, Azare.

By Ahmad Deedat Zakari

Arewa movie producers, under the umbrella of the Motion Picture Practitioners Association of Nigeria (MOPPAN) and Arewa Filmmakers Association of Nigeria (AFMAN), have urged their members to boycott this year’s Zuma International Film Festival (ZUFF).

The reasons for the decision were stated in an undated open letter addressed to the Minister of Information and Culture, Lai Muhammad and jointly signed by the presidents of MOPPAN and AFMAN, Dr Ahmad Muhammad Sarari and Alhaji Sani Sule Katsina.

According to the two associations, marginalisation and infringement of their fundamental rights are the prevailing reasons that forced them out of participating in the government-sponsored ZUFF Festival. 

“The event was deliberately fixed on ‘Sallah’ day, which, apart from being a festive day for all Muslims in the world, it is also a public holiday meant to honour and celebrate the end of the holy month of ‘Ramadan.’ This singular act precludes all Muslims from participating and benefitting from the festival.”

The release, among other things, concludes that “[W]e doubt if any government agency can organise such national event on Christmas or New-year festive days.”

The coalition also implores the Minister of Information and Culture, Lai Muhammad, to step into the issue and address their grievances.

By Nusaiba Ibrahim

When all this brouhaha on the Almajiri system of education is over just before we hop on another discussion likely to be initiated by random persons online, we will then realise we have failed to acknowledge the failed infrastructure that has created and will continue to fuel the unrefined Almajiranci system of education by the day.

The earlier we realise how enormous challenges have, over the years, consumed our societies in the North, courtesy of broken marriages or homes, the better for us to understand the enormous task ahead of us in empowering our communities with the correct information and strategies to face greater challenges now and in the future, especially with regards to marriage as an important social institution. No matter how hard you try, as an optimistic Northerner, to overlook the series of ongoing debates in the past week online, it is practically difficult and impossible to ignore them, given the current reality that we have found ourselves in.

There is a reason why I choose to deliberately sideline discussing the Almajiri system from the premise of system reformation, the aspect of its essence or in contrast to modern primary education that has continuously screamed for aid. Unless we address the myriads of problems faced by the major social institution that is essential for development – family/marriage, we are hence, collectively wasting our efforts and brains to come up with solutions to transforming the system. At the same time, many under-aged will continue to be pumped out into these traditional Islamic schools, which are, of course, overwhelmed in the name of Qur’anic education.

It’s impossible to continue thinking that only strategic transformation, erasing the system or replacing it with a standard Islamiyya system, will bring a lasting solution to this misery. Agreed, they are essential to improving the system and even sustaining it. But as time flies, if they ever get a chance to be thoroughly revamped, they too will be overwhelmed to take care of these children sent to them in multitudes.

Now, let us take a quick recap of why our primary education has continued to suffer greatly. If you choose to think critically, you will understand that it’s the same reason in the context of the Almajiri system of education that has continued to promote this unending menace. It continues to act as a shield to a lack of good parenting, thanks to unsuccessful marriages. It’s nothing other than overpopulation alongside a dwindling economy. Hence, a multi-faceted menace like this requires a robust approach from virtually all aspects of social life.

My thoughts on why broken homes have the lion’s share of Almajiri menace are based on the facts highlighted in many of the reports that have been consistently aired on our local radio stations in Kano State and a recent publication by The Daily Reality on the 28th of March 2022. Several instances of why these unkempt children are sent to these schools all boil down to the separation of parents either directly or indirectly, which necessitates living with grandparents and stepmothers, who are eventually left without no quicker choice but to use the Almajiri system as an escape route from discharging their parental duties.

In a bid to understand the in-depth social ills of our dearest Northern Nigeria, particularly on the marriage institution, The Daily Reality published a report highlighting the rate of divorce in Kano State to be at about 32%, with an average age of divorcees ranging from 20-25. Presenting these figures shows a red flag and a slap on our faces as we boast of some of the best religious scholars, undisputed morals and values compared to our neighbouring counterparts.

But unfortunately, some low-IQ dimwits denied the facts with fierce rebuttals. While some challenged the veracity of the facts, another portion challenged the authenticity of the reportage/research findings by reducing it to mere propaganda than research. And for others, it doesn’t even reflect the reality on the ground. And the consequences aren’t confined to their families alone, which we are well aware of. Unfortunately, with developments in several aspects of social life around the world, we are still in the age of denying facts that are under our noses.

Let’s assume the facts aren’t authentic enough. Still, mere observations and intuitions have made us all realise that there exists a particular season of the year when agricultural products are everywhere in the markets. The number of these children quadruple on our streets. These periods always signal the season of new marriages in villages with the bit of fortune made from the sales of agricultural produce, thereby forcing these children out of the homes to accommodate new wives. You may choose to argue with whatever is next to you – these are undeniable facts. Interviews during the height of the ban against street begging unveiled many children narrating experiences of their grandparents, fathers and step-mothers taking them to traditional Qur’anic education alias Almajirci before harmattan season kicks off. Radio stations in Kano State primarily documented these.

Delving deep into the report, what struck me hard was, who will then take responsibility for the children out of these marriages? In whose custody will they survive if their mothers remarry? Will their new stepmothers be willing to accommodate them? What about their step-fathers? Indeed not the government, and it cannot be the community either. So, they’ll add another layer of complexity to our complex problems. In my thoughts, I silently hoped that people might look at this dimension which happens to be the root cause. If you think broken marriages aren’t the problem, try surveying many Almajirai in your community.

In all sense of honesty, I must recognise that the essence of the Qur’anic education in the North has not only proven to be undisputedly essential for authentic Islamic education but is also the pillar that sets the pace for all modern Islamiyya education in Northern Nigeria. Contemporary Islamic education has only gone further to modern teaching and learning methods in line with global Islamic development based on the strategies of traditional Quranic education. Many of our reputable religious scholars, professors and other professionals in different fields of endeavour are beneficiaries of the conventional Qur’anic systems.

Apparently, we have seen examples of why transforming the Almajiri system of education is almost impossible, especially because of government inconsistencies, discontinuity of government policies and lack of political will to tackle the menace. Besides, there are even mightier problems that are yet to be addressed. However, I firmly believe that strengthening marriages via introducing policies to safeguard and sustain good parenting can be a strategic move to tackle the menace of Almajirai. It will undoubtedly produce a desirable result by solving multiple challenges simultaneously.

Nusaiba Ibrahim Na’abba is a master’s student from the Department of Mass Communication, BUK. She is a freelance writer and researcher. She can be reached via nusaibaibrahim66@gmail.com.