Northern Nigeria

By Sumayyah Auwal Usman

The Kaduna State Government says it will conduct another competency test for all public primary school teachers across the 23 Local Government Areas in the state.

The State Universal Basic Education Board (SUBEB) Permanent Member, Human Resource Management, Christy Alademerin, announced this through a memo to the Local Government Education Authorities (LGEAs) in the state.

It will be recalled that the state government had in September 2017 conducted a similar test for the over 30,000 primary school teachers in the state, following which 21,780 who failed to obtain 70% pass mark were sacked and replaced with newly recruited 25,000 teachers.

The date for the competency test has not been slated, but LGEA’s were urged to sensitise teachers in their local governments about the forthcoming exercise.

By Abdul-Hamid Abubakar Zubair

The ungovernability, which is crystal clear, toward the act of showing contempt and lack of reverence to sacred religious deity/deities is imminent and very alarming. If not seriously challenged and tackled by the constituted authorities, especially at the federal level, that may, unfortunately, aggravate severe tension even to the dogmatical secular democratic doctrine, believed to be a workable formula that has an answer to all national issues. 

It holds true, you like it or not, the fact that religion matters in Nigeria. Most people are firmly bound to one of the two major faiths, Islam or Christianity, and thus, it is a duty call for any person in power to uphold, respect, and support people’s various beliefs. The people have the right to practice their religion. Blasphemy is unacceptable and is punishable even according to national laws in the criminal codes as enshrined by both customary and Shariah laws. You can’t shift secularism to this place – at least, it is not yet the time.

Observing closely how cascades of blasphemous thoughtlessness and rashness have been unravelling in recent times, you can sense new dimensions and order of hidden treacherous agenda, purportedly insinuated by servile demonic elements. It is not by mere serendipity but a carefully thought out and planned memorandum.

In the North, there are more than four blasphemy suits filed in courts. The two trending cases include Yahaya Shariff Aminu, 22, a musician, and Umar Faruk, 16, both in Kano. The latter has been overturned and acquitted, and the former has been sent for a retrial by the Court of Appeal.

Another classic take-away example was the just concluded dialogue that features the controversial Shiite scholar, Abdul-Jabbar Nasiru Kabara, following his deliberate inciteful utterances and wrong interpretation and exegesis of Sunnatic traditions (Hadith), and after his request to the Kano State government to do justice and convene a physical dialogue with other Kano Islamic Clerics from the Salaf, Tijjaniya and Qadiriyya Sects. The aftermath of the conversation proved the bitter truth that was heavy and unfavourable to the eccentric Shiite cleric. 

I heard of a similar ordeal from Sokoto. A man allegedly made similar blasphemous utterances against the Prophet Muhammad (PBUH). However, we were supposed to be brainwashed by the excuse that he was suffering from temporal madness. Meanwhile, dementia was his alibi.

Taking a close look at these, one may ruminate over some questions and conclude that all these are not coincidental but planned.

Insecurity is a current social issue at hand. It has perturbed the entire nation. A lot of societal menaces are happening.  This trending problem of blasphemy coupled with insecurity will produce a severe stale. If it finds a place to stay, it will add salt to an injury, and the pain will be intolerably excruciating. 

There should be no room for apology for a deliberate blasphemous act. Anyone found guilty must be seriously punished and his actions thoroughly condemned. The same thing goes for all media outfits. Through that only, peace can prevail. 

Some personalities and deities are insurmountable, untouchable in major religions that should be demarcated by the power authorities and declared as a “no-go” zone. In strong terms, it should be stipulated that anything the Christians, Muslims, or any other religion recognised by the authority; within the Nigerian Province, which is considered alien or goes against the standard teachings – especially blasphemous utterances must be punishable. The government should get a grip on these with a strong and clenched fist.

The government should seize the day while it’s still dawn and make hay while the sun shines before things turned out of hand.

Abdul-Hamid Abubakar Zubair
Federal University Gashua, Nigeria.
E-mail: ibntaimiyya@fugashua.edu.ng
Phone no.: +2348138171001

By Muhammadu Sabiu

Barely thirty hours after The Daily Reality online newspaper published an article on the need to include Kannywood filmmakers in the Netflix Naija written by one of its editors, Muhsin Ibrahim, the streaming service has finally considered the adjuration made in the said article.

Muhsin Ibrahim, a PhD student at the University of Cologne, Germany and a teacher at the same institution, wrote an article titled “Dear Netflix Naija, there are films and filmmakers in northern Nigeria.” It was a reminder to the streaming service that Nigeria is of different cultures and religions. Therefore, according to him, it should not be treated in such a way that only films from a section of the country would be included in the streaming giant.

“Nigeria’s diversity cuts across many things, chiefly cultures, ethnicities, religions and regions. […] Due to these complexities, the country is a house to two significant film industries—Kannywood and Nollywood—with many smaller ones operating under these brands,” Ibrahim wrote.

Making his plea on behalf of the Kannywood filmmakers, the PhD candidate added, “I am not an agent of division, not at all. I am, instead, an advocate of fairness and inclusion of all, regardless of their culture, ethnicity, region, religion, among other diversities. Therefore, northern Nigerian filmmakers and their films should equally be aboard the ship Netflix captains in Nigeria.”

What were Kannywood filmmakers’ reactions?

A few hours after this newspaper published the article, Falalu A. Dorayi, a famous Kannywood member, took the entire article’s screenshots to his Instagram account, with the caption“A very good write up! Thank you very much for speaking on our behalf. @muhsin2008 Ibrahim”. The screenshots generated about 2.3k likes and over a hundred comments.

Also, Ali Nuhu, another prominent member of the Kannywood film industry, posted screenshots of the whole article with the same caption, under which several other members of the industry commented, including this:

@rahamasadau: “Hmmm, I wish I can [sic] add to this article…🤔👀”.

Acceptance of the Adjuration by Netflix Naija

Confirming the acceptance of the adjuration made in the article, Mr Ibrahim wrote on Facebook, “Sequel to the publication of my article on The Daily Reality last Saturday, Netflix Naija contacted a Kannywood director whose work they ignored for nearly a year. Thus, we shall soon watch a Kannywood production on Netflix. Nothing is more delightful to a budding writer.

“My informant, a Kannywood heavyweight, expressed his happiness, adding that “see the impact of writing”! He doesn’t know that I am probably happier. The Daily Reality is here to make a difference.

“May Allah help us, bring back peace to our region and country at large, amin.”

Kannywood, a predominantly Hausa-Muslim, Kano-based film industry, produces movies mainly in the Hausa language. The cinema has been facing tough challenges that revolve around its members’ handling of religion, culture and the likes.

Niger State Government has confirmed the kidnap of the Commissioner for Information, Mohammed Sani Idris.

The Commissioner was said to have been kidnaped by bandits at about one o’clock in the early hours of today from his home at Baban Tunga village in Tafa local government of the State.

Security agencies are however already on the trail of the bandits to hoping to apprehend them.

Mary Noel-Berje
Chief Press Secretary
to the Governor of Niger State.

By Muhammad Sabiu

Reports have indicated that about 605 repentant Boko Haram members have laid down their arms and surrendered to the Nigerian military in recent weeks.

According to PRNigeria, a top intelligence officer in the know of the issue said that the exercise for the repentant terrorists and their families conforms with the “international laws and best practices, relating to enemies willing to surrender.”

The senior officer said that some of the repentant terrorists were afraid they could be eliminated if they “surrendered but were persuaded by their spouses and parents.”

“Surprisingly, their parents and wives gave them encouragement that they would stand by them if they surrender to troops.

“The intelligence efforts are invisible but manifesting in current outcomes. The Chief of Army Staff, Lt. Gen Faruk Yahaya, encourages a mixed technique of kinetic and non-kinetic operations that are humane in nature as he instructed that while we accept those willing to surrender, we should not spare the stubborn one by sending them to where they belong.

“The sustained and well-coordinated military operation has exerted pressure on the terrorists who have deserted their various hideouts and camps, while their members who felt being misled are surrendering with their families to the Nigerian troops.

“During profiling, some of the Commanders who surrendered to troops admitted that their various enclaves are bedevilled by hunger, disease, and the perpetual fear of military offensives.

“The media are key to shaping the troops’ resolve to continue their aggressive posture, while the citizens maintain their confidence on the military efforts on Counter-Terrorism,” the officer said.

The Boko Haram insurgency has led to the killing of thousands of people and the displacement of many in the northeastern part of Nigeria.

It is no longer news that ghastly car accidents have led to the death of innumerable people, which could be attributed to improper driving in the rainy season. However, you may find out that the primary factor that caused some accidents is driving in wet weather without abiding by safety precautions like exceeding the speed limit in the rain.

However, driving in the rain, whether a sprinkle or a heavy downpour, can be one of the most challenging driving situations which some, if not all, drivers encounter. Rainy conditions are directly associated with higher accidents rates. No matter what part of the country you live in, it is almost certain that you would be required to drive your vehicle in the rain at some point. Knowing how wet roads and reduced visibility affects how your vehicle handles will help you drive safely in rainy conditions.

More so, drivers should be reminded that reducing their speed limit and turning on their headlamps are two of the simplest and most effective ways of reducing the chances and prospects of an accident caused by wet weather. Likewise, maintaining a safe distance between your vehicle and the car in front of you. Stopping your vehicle will be more difficult when driving in the rain. Therefore, maintain a distance of several car lengths between your car and another.

Regarding car equipment, make sure that your car’s equipment is in working order before encountering rainy weather. For example, check your headlights, taillights, and windshield wipers to ensure that they will work well when needed. Also, check the tread of your vehicle’s tires. Balding tires can severely reduce traction on wet roadways.

Furthermore, most states require drivers to turn on their vehicles’ lights while driving in the rain. Even if it is only misting, turning on your vehicle’s headlights will increase both your visibility and other drivers’ ability to see your car on the road.

Conclusively, concerning the above driving etiquettes, while raining, private and commercial drivers should whack their possible best to meticulously ensure that they follow all driving instructions provided to them to prevent the risk of being crushed.

Staying safe while driving in the rain is simple if you make a conscious effort to employ these safety precautions.

Mallam Musbahu Magayaki writes from Sabon Fegi, Azare.Bauchi State. He can be contacted via musbahumuhammad258@gmail.com.

By Ahmad Shehu, PhD.

In recent years, Nigeria, particularly the northern part of the country, has gone through a series of debilitating crises that have become existential threats to the region and the entire country and even the West African sub-region to some extent. The Boko Haram insurgency in the northeast, the herder/farmer crises in the north-central, the kidnapping and banditry in the northwest, the ethnic clashes in the middle-belt have all spilt over across other regions of the country, causing chaos, social instability and economic devastation.

Governments at all levels have tried hard to contain these menaces through conflicting policies, strategies and approaches. But, evidently, none of these has succeeded, yet, as these crises grow and engulf more Nigerian lives and properties daily. With the troubles raging, the regional economic and social fabrics go down the slope. Farmers have abandoned their farmlands; herders are on the run, business people are on a massive exodus to urban centres. Schools, hospitals, and other social services are no longer obtainable in many places across the region. These are serious but not insurmountable challenges.

Despite its effects on livelihoods, physical destruction can easily be reversed in a relatively short period. The political history around the world teaches us this basic fact, with Germany, Poland, Russia and even Rwanda as cases in point. Left in rumbles decades ago, these countries provide development models for the world to follow today.

On the contrary, a society whose social fabrics are destroyed is more difficult to rebuild, for a nation grows in and flourishes from the minds of its citizens – their beliefs, dispositions, attitudes, education, etc. Sadly, the proud, significant historical antecedents of northern Nigeria are maliciously challenged on all fronts, with destructive narratives, or what my friend Dr Samaila Yandaki calls “falsification of history” being pushed against the people, culture and sociopolitical freedom of the region. This, as far as statecraft is concerned, is more dangerous to the corporate existence of the area and indeed Nigeria in the long run than the physical challenges we are currently battling. Here is why.  

For many decades, northern Nigeria and its people have endured a consistent assault on their historiography, heritage and sociopolitical status. At the expense of sounding conspiratorial, I believe it is safe to state that the constant ethnic and regional profiling of the North and its people is a deliberate, well-planned assault aimed at breaking the very social fabric that held people together. The orchestrators fully understand the natural advantages and disadvantages of the region at equal proportions.

In today’s Nigeria, the North has been stereotyped in the most dangerous way. In the Nigerian sociopolitical scheme, northern leaders have been systematically stigmatised, with all the evils and ills of the country being falsely but persistently attributed to the failures of the North, even though history proves to the contrary. Some people propagate this antagonism without equal acknowledgement of the good tidings, sacrifices, patriotism and contributions of northern leaders and northerners in the Nigerian project. The bitter, unbiased truth is that the problems and prospects of the Nigerian state are Nigerian, with all regions, ethnicities and religious identities contribute their fair share in making or marring the country.

Similarly, the Nigerian media has worked hard to regionalise or ethnicise all kinds of human criminalities against the North. The media ascribe all sorts of criminal acts to northern folks or, precisely, Fulani, without recourse to the dangers these kinds of ethnic and regional profiling pose to the ordinary northerner. Conversely, criminal gangs, armed robbers in all southern states, notorious kidnappers, internet fraudsters and corrupt public officials would pass as mere criminals if, at all, they get reported. There won’t be a mention of the regional, ethnic or religious identities of those criminals. Unlike the former, we all share the criminal’s misdemeanour as humans and Nigerians. They are now “Nigerians”, not southerners, Igbo, Yoruba, Ijaw, etc. The hypocrisy is stinking.

Furthermore, today’s public discourse in, about and on Nigeria is a mere comparison between a supposedly ‘wealthy, educated’ south versus a supposedly ‘poor, illiterate’ north. This narrative gained traction by consistent and persistent reportage, which went unchallenged for too long. It is indeed true that all you need to validate a narrative is to keep saying it. While the ills caused by the utterly disgusting failure of the Nigerian leadership obtained in the North are reported or tagged as northern, the similar or worse scenarios obtained in the south will not belong to the southern region but the Nigerian federation. For the common audience, this kind of deliberate misrepresentation of information has caused deep-rooted mischief and hatred against northerners.

The dangers this stereotyping portend for the region’s future is, in the long run, worse than its current physical challenges. For one, the political leadership required to solve the physical problems will be entirely messed up in ways never seen before. Secondly, the communal consensus that gave the region the upper hand in the political scheme of the country will be dismantled, leading to distrust, disharmony and possible internal disintegration. Thirdly, young Nigerians constantly fed these venomous, hate-filled narratives are prepared to antagonise their northern counterparts, a situation that will affect their participation in the Nigerian project. The tail end of this debacle is not a story I would like to predict. We have seen examples in Nazi Germany and Rwanda.

The good news, however, is that the solutions to this seemingly intractable problem are not farfetched. It has been said that if you want to use a mirror, buy your own. People are made by their history; their minds are shaped by their stories; while their future is dependent on their world views, their dignity and respect depend on how others view them.

Indeed, the animosity and distrust between the major ethnic and religious groups in Nigeria are as old as the country itself. Among the major culprits in fanning the embers of this powerful but devilish attempt to demonise the North is the Nigerian media which has deliberately and consistently pushed stereotypical narratives against the region.

However, one of the reasons the campaign is succeeding is the total lack of counter-narratives that would eventually challenge the misinformation churned out by the Nigerian media against the region. If this is the case, then the only way out for the North is to speak out, provide content and information, counter-narratives and reliable, factual evidence that will eventually challenge the calculated attempts to demonise its history and hamper its progress. To do this, the region’s intelligentsia, political and economic leaders must be dedicated to and invest heavily in the media. It is only then that the North and its people will be fairly represented.

PS:

I celebrate the courage and dedication of the young men and women who started this medium, The Daily Reality. It is indeed one of the success stories of the North in 2021. Congratulations.

Ahmadu Shehu is an Assistant Professor at the American University of Nigeria, Yola. He writes from Yola, the capital of Adamawa State.

By Muhsin Ibrahim

Nigeria’s diversity cuts across many things, chiefly cultures, ethnicities, religions and regions. Although several commentators consider the northern part more Islamic and the southern one more Christian, Muslims and Christians, followers of traditional belief systems and non-religious folks may be seen everywhere. Due to these complexities, the country is home to two significant film industries – Kannywood and Nollywood – with many smaller ones operating under these brands.

Kannywood, the name given to the “local” Hausa film industry with Kano State as its epicentre, is a distinct and autonomous film industry in northern Nigeria. Nollywood has its roots in the South, has mainly Christianity and Western-influenced motifs as themes and produces films primarily in English or other southern Nigerian languages. For Kannywood, however, Islam is arguably the trademark, and the East remains their vital source of influence and inspiration. Nonetheless, many people and institutions, including Netflix, see Nollywood as “the default” Nigerian film industry.

Lumping Kannywood and Nollywood or seeing the former as merely a Hausa branch of the latter is problematic. Hence, a prominent Kannywood scholar, Carmen McCain, points out that “In most scholarly discussions of Nollywood, Hausa films are footnoted as an ‘other’ to Nollywood.” The implication of this is enormous. It, among other things, leads audiences and potential investors like Netflix into failing to see and understand Kannywood films in their peculiar socio-cultural and religious contexts. But, yes, Kannywood operates differently from and is independent of Nollywood.

On the one hand, Nollywood, now the second-biggest film industry globally, succeeds because it faces little or no challenge from its audience or any censorship board. On the other hand, despite being arguably older than Nollywood, Kannywood struggles a lot. Kannywood was inaugurated in 1990 with a film entitled Turmin Danya(dir. Salisu Galadanci). Two years later, in 1992, Living in Bondage (dir. Chris Obi Rapu) began what became known as Nollywood.

Subsequently, the editor of Tauraruwamagazine, Sunusi Shehu, coined the name ‘Kanywood’ [with a single “n” before several authors later on added the second “n”, the version that is more recognised globally today]. It appeared in the magazine’s August 1999 issue. “Nollywood” appeared for the first time in a New York Timesarticle titled “Step aside, Los Angeles and Bombay, for Nollywood” by Norimitsu Onishi in September 2002. The Nigerian newspaper, The Guardian, republished the article a few days later. The rest, they say, is history.

Moreover, the “local” Hausa language has more users than any other West African language. The possible shortage of professionals in Kannywood is due to a lack of support from the government, other stakeholders, and investors. Despite all these and more challenges, the film industry stands on its feet, and I believe a little more push will catapult it to the promised land.

Delineating the glaring yet ignored differences between Kannywood and Nollywood is only part of the aim here. The primary objective is to remind Netflix Naija that for “Africans [to] take charge of African stories”, the message its parent Netflix emphasised when launching the local franchise, all Africans – and, of course, all Nigerians – deserve to be carried along.

Nigeria’s entertainment industry is a lot like India’s. Mumbai-originated Bollywood does not represent all films produced in the vast country. Netflix India understands this truth early on and thus accommodates that diversity so beautifully in its rich library collection of Indian films. There are arguably several exciting films from all India’s nooks and crannies on Netflix today. We earnestly wish the same to happen in Nigeria.

Of course, Netflix Naija may argue that Kannywood’s films are generally below their standard. No one can dispute that adequately. However, there are exceptions. Thus, they should get in touch with those exceptional productions. An anonymous top-notch Kannywood director told me some producers have already approached Netflix Naija. Quite regrettably, they have been, at best, told to go and fix this and that, which they did and, at worst, summarily snubbed.

Another way to embrace all is via commissioning movies. Netflix Naija can engage Kannywood filmmakers to see if it is possible to sponsor films or series. Northern Nigeria is rich with stories, perhaps more than other parts of Nigeria, thanks to its fantastic mixture and, admittedly, unfortunate incidents like the Boko Haram insurgency. The famous films Voiceless and The Milk Maid are only two examples based on a single event – Boko Haram’s abduction of Chibok schoolchildren in the northeast. Netflix can and should have originals from northern Nigeria. I bet that will be a commercial success.

Filming in the North is different from telling Northern stories. Thus, having films set in that region is not the same as having filmmakers from the area telling their stories. I am not an agent of division, not at all. Instead, I advocate fairness and inclusion of all, regardless of their culture, ethnicity, region, or religion, among other diversities. Therefore, northern Nigerian filmmakers and their films should equally be aboard the ship Netflix captains in Nigeria.

Muhsin Ibrahim is a PhD student and staff at the University of Cologne, Germany. He can be reached via muhsin2008@gmail.com.

By Muhammadu Sabiu

Reports have indicated that no fewer than five people have been killed in the recent violent attacks launched on some Zangon Kataf communities of Kaduna State.

This was stated in a statement made available to journalists on Saturday by Samuel Aruwan, Commissioner for Internal Security and Internal Affairs. He said that among those killed is a 10-year old by unidentified persons.

Confirming the unfortunate incidents, Mr Aruwan said, “The boy (identified as the son of one Alhaji Dare Mato) was attacked while herding cattle. The corpse of the young herder was recovered and buried.

“An attack was also reported in Kurmin Masara along Bakin Kogi in Atyap Chiefdom.

“One resident, Philip Magu, was killed during the attack before the assailants were repelled by a combined team of Operation Safe Haven and Police Special Tactical Squad.

“Furthermore, gunmen attacked the Jankasa general area around the Zangon Kataf/Kaura LGA boundaries. Troops also repelled the assailants, but one resident (identified simply as Haruna) was shot dead in his farm by the fleeing miscreants.

“The troops also repelled an attack in Ungwan Rana in Zonzon District, after a fierce exchange of fire with bandits. One resident, Bitrus Kauna, sustained serious gunshot wounds during the attack and eventually died in hospital.

“Finally, one Samson Sunday was killed by unidentified persons on his farm in Ungwan Gaiya.

Mr Aruwan added, “Following the disturbing cycle of violence, the Kaduna State Government has appealed to all residents to embrace recourse to the law, and break the brutal cycle of killing and reprisal, to adequately support Government’s peace-building efforts in the area.”

Kaduna State is a northwestern state known for ethno-religious violence, kidnappings and killings by suspected gunmen.

By Muhsin Ibrahim

Religion is one single thing Nigerians of whatever dispensations take in high esteem. Religion is often viewed as the opium of the subjugation of the masses or as their Achilles’ heel. To Rahama, the story is different; religion means nothing to her. It is simply an identifier that she’s a Muslim lady. One might think having grown up in a multi-religious house would intuitively teach her to have respect of some sort for religion, wrong. Her Imams and pastors do not use Qur’an or Bible.

A 28-year-old, stout Rahama Tsoho belongs to a disreputable family of three. Her father, an ex-serviceman, divorced their mother when she was only two. She stays with the father, and her sister with the mother. She had longed to marry since her teenage, but she couldn’t. She always attributes this to her look and family. So, she vows to live a better life in the future by hook or crook and begins to use highly effective and expensive bleaching creams to brighten her skin. She also hunts for a suitor via dubious ways such as flaunting her bosoms and derrière at the workplace and visiting the so-called Malamai, fortune-tellers and sorcerers.

After long and tedious trials and retrials, she meets a fine young man in their office, a newly transferred staff from another state. Without a doubt, she knows he’s beyond her league, but she believes it’s worth a try. But, as feared, the fine-looking new staff turned down her offer right away.

“I swear I will marry that guy by all means”, she declares. Soon after that, she starts consulting her fixers for the aid of whatever nature. “All I want”, she confesses to one of them, a mighty sorcerer who lives atop a high mountain, “is to marry him”.

“That’s easy for us as drinking water”, he assured her. “There are, however, rules, as you well know”.

“I am more than ready to abide by them. All of them, provided my wish will be granted”.

For a start, she’s instructed to visit their family house, which is far away, which is uncommon in the culture of that locality. She unhesitatingly goes. She introduces herself as his colleague. Simple. She, throughout her stay, behaves the most innocent girl-type and spreads greetings to his stepmother and siblings and everyone who cares to respond.

“Oga Rabiu has been very helpful”, she warily announces. “I, therefore, felt duty-bound to visit his family as I am here for another reason, actually a relative’s wedding”.

In the evening of the same day, I saw Rabiu looking bothered and lonely. I was about to ask him what was up when he told me about Rahama. He said she was a magic-savvy lady who shamelessly told him their marriage would yield many blessings. When he asked her how she knew that, she said her Mallam told her.

I was bewildered. I quite well know that she’s neither fit for him nor his scholastic family. He halts my busy mind, which is trying hard to dissect the whole scenario: “Muhammad”, he calls my name, “marrying Rahama would be the greatest mistake in my life”. That relieved my besieged mind, for I was contemplating whether or not I should tell him not to accept her proposal. “So, rest assured; I will avoid it like the plague”.

A few days or weeks, I can’t recall exactly, passed by, and I heard nothing from my dear neighbour cum friend, Rabiu or about Rahama’s blunt, in fact, unheard-of proposal. I had just started thinking the issue was dead and buried for good when he came to me with a bombshell.

“I am getting married next week”.

Wow! I said. I know he and his younger brother have been searching for a fitting life partner for him in the neighbourhoods. I also know he’s rich enough to solemnise his marriage within a few days if both parties agree. Thus, I ask:

“Who’s the lucky girl?”

His look changed from thrilled to timidity in a split second. I wish I could retract my question. But, in this deportment, he managed to respond: “Rahama”.

After calculating the atmosphere, I feel convinced that there is no need for any further explanation on how it comes to that. Her magic, shameless pursuit and insincere insistence have ultimately worked out. Therefore, I pray for the Almighty to bless the union and call it a day.

A few years later, I began to think that we all, who earlier condemned her, were proven wrong. She seems a wife everyone would want to have: caring, loving, dutiful, and generous towards him and his family. Yet, her significant frailty remains in how she handles religion. That too, we reason that she’s from a different background. Therefore, we shouldn’t expect her to behave the way we do or as we want.

Unbeknown to us, she’s simply buying time to portray her authentic self. She’s a wolf in sheep’s cloth. She is now doing the unthinkable; Rabiu has literally been her “yes man”. He worships her; he does everything to please her and parts with everyone she doesn’t like, including his brothers and sisters. He’s, to sum it up, blanketed in her world.

Rabiu is known for much discretion, but not any longer. You dare to tell him your undisclosed secret; you would hear it spoken of in the neighbourhoods. If you ask who told them, they would say Rahama.

Uncharacteristically enough and against Islam, Rabiu has, on several instances, bequeathed his wealth to be given to her should he die, as they don’t have any children yet. He cannot even reflect or recall that his father, who should rightly get the lion’s share, is still alive.

There is a single path to get to Rabiu now, and that’s through Rahama. Rabiu is for Rahama, and Rahama is for her family and pocket. He sees, but he cannot decipher. So everyone believes that he’s conjured. And that doesn’t last forever.

Muhsin Ibrahim is a student and staff at the Institute of African Studies, University of Cologne. He can be reached via muhsin2008@gmail.com.