OPEN LETTER TO THE NEW ZAMFARA STATE GOVERNOR

Dear (Hon) Alhaji Abdul’Aziz Yari,

I wish to start by congratulating you for winning the 2011 gubernatorial elections. I am sure, it was very challenging. Your success is a testimony that Zamfara people for different reasons wanted a change. There are many expectations, some genuine, some ridiculous. There are people who feel that the State was in the hands of some cabals and needed to be saved from them. There are people who feel that they have been marginalised and want to be involved. There are people who feel that the out-going PDP government is too stingy and longed for the return of father-Christmas.

I have decided to write you through this medium because it is the only sure medium that you will know and other people will bear us witness. As an indigene of the State, I have the responsibility of advising you because I am a stakeholder. You may or may not be aware of the article I wrote entitled The Stakes in Zamfara State which was published by many newspapers (including this paper) in July 2009 and the subsequent debates that ensured. Early this year Hajiya Bilkisu Aminu published another article which she titled the Tragedy of Zamfara Politics. She raised some important issues which are fundamental and I agreed with all the issues raised.

It is unfortunate that the intellectual movement for the rebirth of Zamfara State which I thought Zamfara academics will spearhead was not as successful as expected. I made efforts to reach as many academics as possible, but the idea of having academics into politics still seem very strange to some colleagues. Some of us rather lament and watch things happen because they lost all hope for reform. Very few bought the idea, and so the idea is not dead. I and other indigenes of Zamfara, some academics and non academics are still keen on seeing that our precious State is back on course. This moment is another beginning for the State; a new government is in place.

Although some of us ask whether your government will really make any difference from those that ruled the State in the last twelve years, yet, we should be optimistic and give you the benefit of the doubt. This notwithstanding, we must raise some of our fears and fundamental questions and later express our expectations.

There are people who feel that you do not really have the capacity to govern the state considering your past antecedents in the National Assembly, which and this gives way to fears that some people from the background will be doing the governance and you will be doing the show. This fear is critical and not baseless. However, I am sure you can prove these sceptics wrong.

Another fear from some people is that your first year will be devoted to ‘politics’ or so they said your mentor. Although some sources claimed that you promised to give the state a new lease of life even at the risk of head on collision with your political mentor. Yet the fundamental question here is how can you insolate yourself from the negative influences of your mentor(s) in order to fulfil your mandate?

Our expectations are many. I am sure your transition committee must have done some groundwork on the state of affairs in the State, by now you must come to face the reality of the enormous problems facing the State. To be honest and blunt, your Excellency knows that the State is backward and lost focus. Zamfara records low in all indices of development, just as it is last alphabetically, so it is in development in Nigeria. Therefore, the task ahead of you is daunting; it requires courage, honesty and dedication.

I cannot say everything in this small article, but I feel you should pay attention to the following. First agriculture, it is the most important resource of the State, by improving agriculture (I do not mean just giving farmers fertilizers), the people of the State will be prosperous. Education must receive attention and action. Zamfara is backward educationally; its primary education up to tertiary is in shambles. You must be serious on education by providing funds and ensuring that the funds are used accordingly. Remember Zamfara State has no State library, what a shame.

You should pay a lot of attention to rural development. It is sad to see the abject poverty in rural Zamfara, a younger brother of mine who is a historian describes rural Zamfara as “a past in our present, when you visit rural Zamfara you will feel like travelling back in time to the period of the Jihad”. Sir, this is unacceptable. Rural areas need roads, schools, portable water and health facilities and services. If you are focused you can transform rural Zamfara within four years as late Abubakar Rimi transformed rural Kano.

Your government in collaboration with other elected officials must also work hard to ensure that Zamfara people are placed appropriately in all Federal ministries and agencies. We do not fill our quota.

You also have the task of doing a lot of re-orientation of the civil services and the general public to face the stark realities facing the State. Leadership is about making a difference to the life of the led. Do not spend too much time and energy on negative politics, be focused, set goals and targets and pay attention to meeting your set goals and target. Politics will bore you a blind child as Hausa people said.

Lastly but not all, be cautious in your appointments. Do not appoint people just because they supported ANPP, Zamfara State belongs to all Zamfara people not ANPP supporters. You must appoint credible and capable people in all positions so that they can help you achieve your goals and targets. You must also have the guts to question and remove anyone whose actions go contrary to your mandate. I pray, Allah will help you and your tenure be a new positive turning point in the politics of the State.

Dr Yusuf Adamu is an Associate Professor of Geography at the Bayero University Kano.yusufadamu2000@yahoo.com

LIBYA AND GAZA: BUSH AND TAYLOR

I use to wonder when some people talk of international community whenever they want to justify their agenda. Look at how NATO and the US government is shamelessly talking and pressing for intervention in Libya, even a military one, while these same groups were silent throughout the onslaught on Gaza by Israel.


I wonder where international justice has gone when George Bush is walking scott free and Charles Taylor is under detention.


Doublespeak and doubleaction.

MARUBUTA A AL’UMMA

Kasancewarta makala da aka gabatar a Taron Sanin Makamar Aiki na Marubutan Hausa na Kasa wanda Kungiyar Marubuta ta Nijeriya Reshen Jihar Kano da hadin gwiwar Hukumar Dakunan Karatu ta Jihar Kano suka shirya. Yuli 1st -2nd, 2004 a Dakin Karatu na Murtala Mohammed, Kano.




Wannan take da nake son yin Magana a kansa take ne mai ma’ana a taro irin wannan saboda sa ran da ake yi zai nunawa marubuci ko marubuciya matsayinsa a cikin al’umar da Allah ya halicce shi. Take ne da ake san ran zai fadakar da marubuci ko marubuciya hakkoka da suka rataya a kansu da kuma manufar tasirin abubuwan da suke rubutawa.



Babu al’uma da za ta ci gaba matukar bat a da marubuta. Marubuta sun eke tattara tarihin al’umarsu su adana shi ta hanyar rayayyen adabi. Wasu daga cikinsu ana haihuwarsu ne da baiwar rubutu, wasu kuma kan same ta saboda kokarinsu da kuma dagewa. Duka wadannan rukunai na marubuta bas u iya yin rubutu har sai suna da baiwa ko sun samu baiwa. Amma duka za mu kira sun e marubuta.



Marubuta sun banbanta da sauran mutane ba wai domin sun fi sub a, sai don kawai Allah ya huwace musu wata hanya ta tunani wadda wanda ba marubuci ba, ba shi da ita. Marubuta na yin tunani ne na daban tare da kallon rayuwa da al’amuran da kan je su komo da wata fahimta ta daban. Su kan yi amfani da haruffa zuwa kalmomi da jimloli zuwa shararori domin bayyana tunaninsu wanda zai iya zama tamkar tafsiri ne na rayuwar da suka kalla suke aiki a kan ta.



Marubuci ya banbanta da masanin tarihi domin shi marubucin tarihi na bayyana hakikanin abubuwan da suka faru ne bayan ya tabbatar da afkuwarsu. Masanin tarihi kuma bay a maida hankali a kan kowa da kowa, face wadanada suka yi fice. Saboda haka hanyar da akan bi domin fahimtar yaya al’uma ta rayu a wani zamani shi net a yin nazarin kirkirarrun ayyuka da suka yi a zamaninsu. A nan marubucin zube ko wake ko wasan kwaikwayo kan rubuta wani abu da ya shafi mai mulki da talakansa, mai arziki da mara shi, kyakkyawa da mummuna, mai addini da mara shi, mai azama da malalaci, samari da ‘yan mata, tsofaffi da kananan yara, dabbobi da aljanu da dai sauransu. A cikin irin wadannan ayyuka na adabi ne za a iya fahimtar yadda wani ko wata suka rayu . Misal ga wani wake nan da wani Fir’auna ya rubuta na yabon Ubangiji fiye da shekaru 3000 da suke shude:

Ayyukanka suna da yawa matuka

Ya ubangiji tilo, babu wani tamkar sa

Kai ka hallici duniya yadda ka so

Da kai kadai ne tilo,

Duk mutum, duka dabbobi na gida da na dawa

Duk hallitta mai tafiya bisa dugaduganta

Duk abubuwan dake sama da halittu masu fiffike suna tashi



Kai ka halicci kasashe har da kasar Masar

Ka ajiye kowane mutum a wuri nasa daban

Al’umomi suna harsuna daban daban

Siffarsu ta jiki da launi sun banbanta

Domin ka banbance tsakaninsu.



Daga wannan wake na yabon Ubangiji za mu iya fahimtar yadda Misrawan Dauri a wancan lokaci suka fahimci Ubangiji da yadda tsarin addininsu yake. Ba wannan ne kawai misali ba, akwai misalai da dama da za a iya kawowa daga rubuce-rubucen al’umomi daban daban na duniya. Ko nan in muka dawo gida, za mug a cewa in mun karanta littatafan su Abubakar Imam muka hada su da na su Bashari Farouk Roukbah muka kuma karanta litattafan su Hafsatu AbdulWaheed da na su Ado Ahmad Gidan Dabino, za mu iya bada bayani akan yadda rayuwar Bahaushe ta sauya dangane da al/ada da kuma ma harshe. Idan kana nazarin harshe, babu yadda za a yi ka ga an yi amfani da wasu kalmomi ko an bas u wata ma’ana sai dai-dai zamanin da aka soma hakan. Misali in kana karanta Ruwan Bagaja za ka ga ana amfani ne da famai-famai in ana maganar kudi. Idan ka zo ka na karanta littafi na zamani za ka ga an yi amfani da wata kalma wadda a litattafan baya ba za a bata ma’anar da aka bat a a littafi na yau ba. Alal misali;

“Ka share ta kawai” ko

“Ta na ja masa aji”

Marubuci kan iya jawowa al’umarsa ci aba ko dakushewa kuma matukar ba a fahimci manufar marubuci ba, to ka jahilci fahimtarsa, sai dai kuma shi abu na adabi da zarar marubuci ya fito da shi ya zama mallakar duniya ba tasa ba. Wannan ya sa kowa zai iya fassara rubutu da iya tasa fahimtar wadda ba lallai net a zama ta dace da ainihin abinda shi marubucin ke nufi ba. Babu ja a wannan fuska. A wasu lokuta kuma akan yi dace wurin fadar ainihin manufar marubuci. Ta kowace hanya muka duba dai, rubutu na fita daga ma’anar da marubuci ya ba shi da zarar an fitar da shi. Wannan ya say a zama wajibi marubuci da ke yi wa al’umarsa rubutu ya yi kokarin yi ta yadda manufarsa a ta fito karara kuma a fahimce ita.



Shin wai wanene marubuci? Zai yi matukar wahala a bayyana a bayyane ma’anar ko wanene marubuci. Sai dai wannan ba zai hana mu jarraba bada ma’ana ga kalmar marubuci ba. A tawa fahimta wadda tsukakkiya ce ana iya cewa marubuci mutum wanda kan yi amafani da basirar da Allah ya ba shi ta hanyar kirkirar wani yanani na gasket ko na almara ko wani tunani ko fahimta ta domin gina wasu mutane ko ma’anoni domin isar da wani sako ga al’uma ta zamansa da wadda za ta zo bayansa. MArubuci kan tsara wanann sako nasa ta hanyar mai jan hankali da kuma dadin lafazi tare da cusa kwarewar harshe da yi masa adon da zai sa mai karatunsa ya kusanta da shi ya so shi ya kuma sa mai karatunsa ya rika jin kamar abin da yake karantawa hakika ne. Wannan yana faruwa ne saboda marubuci kan yi amfani da mutane da wurare da ta’adodi da harshe da fahimta irin ta mutanen da ake rubutu dominsu.



Marubuci kan iya yin rubutu domin dalilai masu dama ko wani hali da ya samu kansa ko dai wata manufa. Don haka, marubuci kan iya yin rubutu domin nishadantarwa ko ilmantarwa ko wayar da kai ko farfaganda ko zambo ko neman kudi ko neman suna ko tada zaune tsaye ko yada wata akida da ya yarda da ita ko gina wata manufa ko rusa ta ko domin tabbatar da al’uma a wani tabbataccen ra’ayi. Ko kuma ya yi rubutu wai don rubutu kawai. Marubuci kan yi iyaka kokarinsa wurin shawo kan mai karatu ya yadda ya amince ya kuma hakkake cewa wannan sako nasa gaskiya ne, amintacce ne kuma dauwamamme mai farin jinni.



Wannan ya say a zama wajibi ga al’uma ta dage ta yi tasiri mai kyau ga marubutan da ke cikinta domin yin tasiri ga tunaninsa ta yadda shi kuma zai sarrafa tunaninsa wurin yin rubuce-rubuce da za su dace da al’umarsa su kuma ciyar da ita gaba ba tare da an rika samun tangarda ba. Shi rubutu tamkar kashi ne ko amai, in ka ci zogala sai ka yi kashi bakikkirin in ka ci doya sai ka yi aman kura-kuran doya haka in wake ka ci.



Shi kuma marubuci ya zama lazim ya fahimci cewa zama marubuci al’amari ne babba domin kuwa yana tatatre da hakkoki da nauye-nauye. Na farko marubuci a kodayaushe kokari yake yi ya fahimci al’umarsa. Na biyu duk lokacin da yake tunani dole ne ya rika sanya tunaninsa da mutuntakarsa a ma’auni. A cikin rubutunsa zai iya zama na kwarai ya kuma zama baragurbi, ya zama namiji ya zama mace, ya zama yaro ya zama babbaa da dai sauransu. Wannan na faruwa ne aboda duk lokacin da ya so rubuta wani abu game da wani jinsi ko ajin mutane sai ya yi tunani irin nasu. Abu na uku ba zai san iya tasirin da rubutunsa zai yi ba bayan ya fito da shi. Wannan ya say a zama wajibi marubuci ya tabbatar da cewa al’uma ta tsira daga dafin alkalaminsa ta kuma amfana da rahamar tawwadar alkalaminsa. Duk abinda mutum zai rubuta ya yi tunanin irin tasirin da zai iya jawowa ga al’uma mai kyau ko mara kyau. Wannan ya say a zama dole marubuci musulmi ya yi fancakali da manufar nan ta cewa wai marubuci na da ‘yancin rubuta binda ya ga dama kuma ana yin rubutu ne kawai don rubutu. Ana yin rubutu ne da manufa, kuma ga marubuci musulmi dole ta zama manufa Islamiyya.



Marubuci kan iya zama tamkar dan liken asiri saboda dole sai ya yi bincike mai zurfi akan abinda yake rubutawa in dai har yana so ya rubuta adabi mai rai kuma ingantacce tabbatacce. Idan wani ya gamu da marubuci a wani wuri da yake ganin bai dace ba, zai iya zarginsa da batanci, amma ba lallai bane cewa batanci yaje yi, kila bincike ya je yi. Idan ka ga marubuci a mashaya ko gidan karuwai ko kuwa tare da ‘yan kwaya ko ‘yan daba, bincike na iya kai shi. Da zarar ya fahimci yadda rayuwar wadanda yake so ya yi rubutu a kansu in ya yi maka rubutu sai ka ranstse shi ma dan cikinsu ne. Idan muka karanta littafin Bala Anas Babinlata Sara da Sassaka sai mu rantse Bala ya zauna a Afirka ta Kudu. In ka karanta Karshen Alewa na Marigayi Bature Gagare sai ka ranste tsohon dan tawaye ne, haka in ka karanta ‘Yar Tsana na Ibrahim Sheme sai ka rantse tsohon dan dandi ne. Bincike ne ya bas u wannan dama.



Ta yaya basirar kirkira marubuciya ko marubuciya ke zuwa? Basirar marubuci kan z one ta hanyoyi da dama. Wasu daga zurfin tunani wasu daga karanta ko ganin wani abu wasu kuma daga faruwar wani abu. Ko dai yaya basirar ke zuwa tana samo tushe ne daga al’amuran dan adam na yau da gobe. Gina labarin ko wasan kwaikwayo ko wake kuma kan samu net a hanyar tattara manufar jigon wuri guda tamkar yadda mai zane zanen gine-gine kan yi dan karami. Wasu tun farko su kan san inda labarinsu ko wakensu ya nufa, wasu kuma sai a hankali suke gina shi ta hanyar ba shi kansa labarin dama ya sauya ta yadda al’amura suka kasance. Misali lokacin da na yi tunanin rubuta Idan So Cuta Ne, tun farko na san yadda zan gina labarin da yadda zai kare. Labari ne na wani saurayi da wata budurwa da suka so junansu matukar so amma ba za su yi aure ba, sai dai diyansu za su yi aure. Wannan shine dunkulalliyar manufar Idan So Cuta Ne amma warware jigon ya dauki lokaci. Na dauki lokaci ina ta gina labarin a a kaina ina rubuta wasu abubuwa ina Tarawa. Na dauki lokacin wurin tunanin a wadanne garuruwa zan gina labarin? Su wa da w azan sa a labarin? Wadanne sunaye ne za su dace da kowane tauraro, babba da karami? Yaya ta’ada da salon maganar kowane daga cikinsu za ta kasance da sauransu. Bayan duk na gama wannan aiki na zauna cikin mako guda na rubuta Idan So Cuta Ne.



Wannan ya kawo mu maganar lokacin yin rubutu. Da wane lokaci ake yin rubutu kuma tsawon wane lokaci ya kamata marubuci ya kamata ya dauka kafin y agama wani aji na rubuitu? Ta wannan fuska babu amsa guda daya. Lokacin yin rubutu ya dangantaka ya kuma bambanta daga marubuci zuwa marubuci. Wani kan yi rubutu duk lokacin da ya ga dama, wani sai rubutun ya zo masa don kansa wani kuma kan fara rubutu daga ganin faruwar wani abu ko kuma wani abu ya harzuko shi. Amma dangane da lokaci na rana ko dare, kowane marubuci na da lokacin da yake rubutu. Wasu kuma kan yin me kawai duk lokacin da abin ya zo musu. Dangane da tsawon lokacin da ya kamata a dauka kuwa shi ma ya bambanta da abubuwa da dama. Na farko kaifn basirar marubuci da kwarewarsa. Na biyu sanin abinda zai yi rubutu a kai ciki da waje. Na uku mutuntakarsa, kodai ta zumudi ce ko jirgin dankaro ko kuma madaidaiciya.



A nan ya kamata in yi kira ga al’umarmu da bat a dauki marubuta da muhimanci da da su sauya ra’ayi. A karshe zan iya cewa dan abinda na iya kalatowa kalilan ne daga kalilan dangane da taken wannan makala sai a yi hakuri. Amma zan rufe da tunatar da mu cewa rubutu tamkar shuka ce wanda in hart a girma za ta baka inuwa kuma ka ci ‘ya’yanta. Yana kuma iya zama tamkar dan kunama ko abinda Hausawa ke kira “kaikayi koma kan mashekiya. Rubutu rayyayyen al’amari ne wanda kan wanzu matukar wanzuwar duniya.



Assalamu Alaikum.

Re: Intellectual mischief in Zamfara politics

Re: Intellectual mischief in Zamfara politics

Written by Bilkisu Aminu Gusau

Saturday, 25 July 2009 03:43

I read an article in the Weekly Trust of July 18, 2009, where one Adamu Bungudu responded to an article written by Dr. Yusuf Adamu of the Bayero University Kano. The tone of the article encouraged me to get the original article written by Dr. Yusuf Adamu and after reading his original and what it generated I decided to respond to Adamu Bungudu because he seemed to misunderstand the article of Dr. Adamu. I don’t know either of the writers in person, but I have the privilege of reading Dr. Adamu weekly in his Sunday Trust Column, I have also read many of his works on the web and I have also read some of his academic books when I was doing my MBA. I have also made some inquiries about him online and from friends that knew him. Like Dr. Adamu, I am from Zamfara State even though I stay in Kaduna with my husband. Dr. Adamu raised some fundamental issues on what is going on in Zamfara State and in the whole article he did not say Shinkafi has not done well in Zamfara, all he was saying if honestly understood is that Zamfara was not lucky with Yerima as governor and Shinkafi’s vision is now blurred by politics. He calls for reforms; what else should a citizen do better than what Dr. Adamu has done? His article was not about the government of Shinkafi, it is about the politics of the state. Bungudu questioned Dr. Adamu’s claim of being an intellectual and said that he is ignorant of Zamfara history and politics. Haba Bungudu! Dr. Adamu is an intellectual of standard if you know what an intellectual means. He has captured Zamfara politics aptly and his thesis shows great understanding of what is on the ground. When Bungudu said that Dr. Adamu is “hardly known outside the BUK ivory tower much less in the rank of popular or prominent citizens of Zamfara State” I find this claim baseless, ignorant and a blatant lie. If Bungudu didn’t know who Dr. Adamu is, he should please shut his mouth. Dr. Adamu writes a weekly column in the Sunday Trust newspaper (formerly PLACES and now LANDSCAPES) since 2007. He is very regular in Nigerian newspapers since 1992, how can you say he is not known? Do you read newspapers at all Bungudu? Dr. Adamu is an established scholar, poet and writer. I also learnt that he was the first northerner to earn a PhD in Medical Geography and is a leading authority on Maternal Mortality and Maternal Health in Nigeria. Dr. Adamu I have no doubt is known internationally, his works are taught not only in Nigerian Universities but also in US and European Universities especially in Germany and Norway. Therefore to say he is not known outside the BUK campus is despicable and silly. Bungudu should know that Dr. Adamu is more widely known in the world than any member of Zamfara State Executive or Legislature, go and google his name, you will be surprised to see his calibre. So stop making baseless claims like that please. Zamfara State should even be very proud that he associated with it. When Bugudu alledged that Dr. Adamu is planning to contest for governor in Zamfara State 2011, I think we Zamfarawa should be happy and prayerful that he did not change his mind. He is the kind of people we need to pull our state out of political quagmire and give us HOPE. Therefore, if Shinkafi cannot maintain the tempo he began with, people like Dr. Adamu should be encouraged to join Zamfara politics. Bungudu is also afraid that Dr. Adamu has concentrated on calling his colleagues, the academics to help the state out at the expense of other sectors of Zamfara society. Why should Bungudu be worried when he claimed to have knowledge of Zamfara history and Politics? He knows that all the other sectors have failed the people. In any case, Dr. Adamu may be right if he starts his CHANGE with the help of his colleagues, even Usman Danfodio started with an intellectual revolution before the revolution proper. I see nothing wrong in all these. Dr. Adamu did not say he wants to govern Zamfara Sate and he did not say that he wants the state to be governed by university teachers and there is no where in Dr. Adamu’s write up where he said he wants to head the intellectual movement. What he said was he wants intellectuals of Zamfara origin teaching in Nigerian universities to form a nucleus of a body that will start the rebirth of the State. If Adamu Bubgudu understands the English language very well he should understand what Dr. Adamu was saying. Is change not usually started by intellectuals? If you don’t know this, go and read your history books. Let me recommend Ibrahim Sulaiman’s A Revolution in History, a book of the Sokoto Jihad. Go and read, you will probably understand where Dr. Adamu got his ideas or I think he got his ideas. Bilkisu writes from Barnawa Quarters, Kaduna

Source:

http://weekly.dailytrust.com/index.php?option=com_content&view=article&id=685:re-intellectual-mischief-in-zamfara-politics&catid=1:comments&Itemid=109

http://weekly.dailytrust.com/index.php?option=com_content&view=article&id=685:re-intellectual-mischief-in-zamfara-politics&catid=1:comments&Itemid=109

STILL ON THE RETURN OF GEOGRAPHY

By Tijjani Abubakar

The piece written by my Lecturer Dr. Yusuf Adamu on ‘’For the Return of Geography’’ on Weekly Trust of April 10, 2010 has prompted me to write on this subject-matter. Geography as a discipline has been relegated to the background at the early school days in the past few decades. The repercussion of this, has manifested on our national life in a negative way. Yet the rudimentrics of geography at the Primary School and Junior secondary is sacrosanct both in developing our economy and the corporate existence of our dear country – Nigeria.

Geography will help to expose the Primary School pupil to the economic potentials that can be found in the various mineral resources that abound in large quantities at different locations of his/her country . This knowledge will tickle the child’s imagination and thought and ultimately lay a solid foundation for a rigorous research at higher level on how to harness these resources for a virile economy. Obviously, this will set the pace for revamping the quest for studying science courses at the higher level by our young ones – a development that has the propensity for more scientific creativity that will put Nigeria’s name among the best producer as opposed to consumer nations of the world. A viable economy cannot thrive in an atmosphere of confusion, lack of respect for one another and chaos. Human geography from onset is a viable tool for integrating well over 250 ethnic groups in Nigeria cum offer panacea to the ethnic chauvinism that has recently became a major cause of violence in this country.

The disappearance of geography from the Primary School and Junior Secondary School syllabus in Nigeria in recent times have played a salient role in producing graduates and intellectuals who despise against their fellow colleagues that hail from the other part of the country and regard them as second class intellectuals or citizens. This stereotype is obviously a bad omen for our nascent democracy as well as the corporate existence of our great country. It is a common knowledge that when the learned amongst us despise one another, the common man (who are the vast majority) loses focus and be plunged into confusion and despair. This is corroborated by the popular saying ‘’when two Elephants fight, the grass suffers’’.

The Creator of Mankind and the Universe Has told us about the importance of geography more than 1400 years ago in the Holy Qur’an when He said ‘’O mankind ! Lo! We have created you male and female, and have made you nations and tribes that ye may know one another. Lo! the noblest of you in the sight of Allah, is the best in conduct. Lo! Allah is knower, Aware. Qur’an 49:13

It is interesting to note that almost all the five themes on which geography can be understood featured prominently in the verse mentioned above, namely; Location, Human/Environment interaction, Movement, and Region. Location provides answers to the question ‘’where is it’’? both in terms of absolute location of a place which can be explained both by latitude and longitude of a place, as well as relative location which seeks to describe a place relative to other places. Place (as a theme) provides answers to ‘’what is it like there’’? both in terms of physical features and economic activities that characterizes that area. Human/Environment interaction provides answer to ‘’what is the relationship between people and their environment’’ ? in terms of exploitation of the resources such as rivers, lakes, forests sunshine etc and other interactions with their environment. The theme ‘’Movement’’ offers an explanation to ‘’how are people and places connected’’’? in terms of both migration and daily movements in search of jobs and other means of livelihood. The theme ‘’Regions’’ provides a detailed explanation on ‘’how is a place similar to and different from other places’’ ? both in terms of tribes or ethnic groups dominating the area or the physical characteristics such as soils or climate of the area. Geography can make us understand that no place on earth is an island, in other words everyone of us cannot live independent of the other, just as the places we live.

Let us teach geography to the Primary school child to promote development of Science and Technology in Nigeria. Let geography set the pace for Space exploration and Space sciences in Nigeria. Let the Primary school pupil in Ijebu Ode (Southwestern Nigeria) know that the harmattan dust prevailing in the plains of Kano, Kaduna and Zamfara (Northwestern Nigeria) is good for the flourishing of wheat and many other crops in Nigeria. Let the Primary school child in far away Maiduguri (Northeastern Nigeria) know that the palm oil his mother use in cooking comes from Onitsha, Enugu etc (Southeastern Nigeria). Let that child growing in Ekeremor (Bayelsa in the South- South) know that fish, also abounds in large quantities in River Niger and Benue as well as Tin in Jos (North – Central region). Let our younger ones in Ganye (in Adamawa), Gboko (in Benue) and Hadejia (in Jigawa) know that most of their Clothes, Shoes as well as the Cars they see around them were imported through the tin can island Ports in Apapa (Lagos) and Onne port in Port Harcourt (Rivers State). Let us inculcate sound Environmental Management techniques in the minds of our younger ones through geography so that we can create a safe haven for living through sustainable development in all facets of human endeavor.

Let the Federal Ministry of Education and other stakeholders strive to ensure that geography is taught at both Primary and Junior secondary school level in Nigeria. let us refrain from alienating geography at these levels because the land we live on, the sea that dominate our planet as well as the air around us are better understood through geography.

Tijjani Abubakar is the Managing Director, Wholesome Environments Limited Gwarzo Road, Kano.

tijruu@yahoo.com 08029096035

The Demolition Of Kofar Na Isa And The Challenge Of Re Constructing History

NOTE: This article is not written by me, but I agree with its contents totally and I decided to re-publish it on my blog.



Attahiru Muazu Gusau

attamuazu@yahoo.com


All around the world, modernity has found a way of co existing with the historical. That way is simply called common sense, which is couched in various terms like, Sustainable Development, Conservation and Protection of Cultural and Natural Heritages etc. A drought of this basic ingredient in Nigeria led to the demolishing of the invaluable 200 years old Kofar Na Isa, in the ancient city of Kano. This unfortunate act of negligence and recklessness was perpetrated against Laws protecting historical monuments in the country i.e. The National Commission for Museums and Monuments [NCCM] Act. This action, besides undermining the Laws of the Nation also constitute a major drawback to the efforts of concerned individuals like Dr Yusuf Adamu who spent over a decade campaigning for the restoration of the dilapidating Historical Monument[ the Kano Wall]. Above all it was a fatal blow to the quest of Nigeria for the inclusion of the ancient wall in the list of World Heritage Sites by UNESCO. How could the international community under the auspices of UNESCO consider Nigeria’s bid as serious with the constant violation of the integrity of the Wall and the complete absence of state policy for its protection, which is one of the principal responsibility agreed to by signatory countries , i.e.” to adopt a general policy giving cultural and natural heritage a function in the life of the community and to integrate the protection of that heritage into comprehensive planning programmes “ and also “to set up services for the protection, conservation and interpretation of such heritage”.

The World Heritage Convention dedicated to the protection of World Cultural and Natural Heritage was adopted by UNESCO in 1972 and was signed by over 180 countries, Nigeria inclusive. It is ironic that a nation that is signatory to this convention would be caught in outright violation of its spirit while still hopeful of enlisting its heritage which it considered to be of Outstanding Universal Value among World Heritage Sites.Is four decades not good enough for the protection and restoration of the Kano Wall? Yet for God knows why both the government and the civil society have failed to protect the Wall.

There are only two World Heritage Sites so far recognised by UNESCO in Nigeria; the Sukur Cultural Landscape in Madagali Local Government Area, Adamawa state ; a spectacular cultural landscape with fortified palace of king atop the hill overlooking the village below. The other one is the Osun Osugbo grove-the shrine of the goddess of fertility, a deity in the pantheon of Yoruba cosmogony and religion. Both sites were authenticated by the World Heritage committee, a body Saddled with the responsibility of identifying and authenticating nominated sites for World Heritage List and identifying and listing endangered Heritage sites. The Kano wall would stand out as a better qualified than most sites that managed to scale through as world Heritage Sites in terms of its antiquity, grandeur and majesty and also its spiritual and temporal significance.

The Kano Wall was said to have been built by Sarki Gijinmasu son of Warisi son of Bagauda [1097-1134] who was the third king of Kano. He was said to be a shrewd king who won his opponents through good diplomacy laced with lavish gifts. It was said that he slaughtered a hundred cattle on the first day that the wall construction began. The Kano Wall is 14km long and about 50ft thick with 15 gates all around. Governor Lugard was said to have been overawed when he first saw the wall because he had never imagined that Africans have attained such level of civilization and sophistication. In a report in 1903 Lugard wrote about the Kano wall: “I have never seen or imagined anything like it in Africa”. Reading this made Dr Yusuf ashamed of relaxing his campaign for saving the wall as he indicated in one of his many writings on the Badala. In the Black Man’s Burden, Basil Davidson describes a similar experience saying that his first real contact with Africa was when he first set eyes on the Kano Wall and that was what motivated his deep interest on the continent.

Equally interesting and awe inspiring is the story behind the construction of Kofar Na Isa as carried by Weekly Trust. A prince, Abubakar son of Sarki Suleman dan Abahama [1807-1819] the forty fourth king of Kano, was sent by his father on a mission of justice; specifically to apprehend and arrest a gang of robbers that had been terrorising the nomadic Fulani of the country side. The gallant prince came back victoriously only to be met with a rude and harsh reception from the custodian of Kofar Dogo who slammed the gate in the face of the prince and denied him entry in to the city. Furious, the prince broke through the thick wall after which he spent five days constructing a new gate entirely. This gate was to be christened Kofar Na Isa.

Why on earth would a subordinate officer deny entry into the city to a prince who could be an heir apparent to the throne? That was the first question that flashed in my mind as I read the story. Could there be some rivalry between the prince and the custodian of the gate? Was there a conspiracy somewhere along the line- say, perhaps, some rival personality within the palace bent on humiliating an obviously favoured prince? Kano historians must dig up this story of the prince and the pauper for a full appreciation of the genesis of Kofar Na Isa. My guess, however, is that the escapade was a reaction of the Habe original residents of kano who only recently Lost the throne and the town to the jihad of Usman Dan Fodio and the new Fulani overlords. Sarki Suleman was the first Caliphate King having fought and sacked Sarki Muhamma Alwali dan Yaji. By humiliating the prince the gate keeper was simply registering their opposition against the status quo. Alternatively, this incidence may have occurred at the height of the intrigue and conspiracy playing out at the palace between Sarki Sulemanu and Galadima Ibrahim. History has it that Sarki Suleiman sent Galadima Ibrahim to fight Zazzau, a mission that was very successful for the Galadima who came back with a lot of booty. This made Sarki Suleman extremely jealous and he began plotting against the Galadima. Sarki Sulemanu died before he could execute his plans. It is worth noting that Sarki Sulemanu was not succeeded by his son or brother as tradition provides, but by Ibrahim Dabo dan Muhammadu who could be the same Galadima that sacked Zaria and had problems with the king.

The very praise Na Isa- I am worth the mettle-or in Obama’s campaign slogan of change-yes, we can- challenges the resolve and determination of the individual and the people at large to overcome obstacles that impede their path to progress and development. In these difficult times in the country that is in dearth of role models and heroes the tale of Kofar Na Isa and the Hero behind,Abubakar Mai Unguwar Mundabawa, is indeed refreshing, thanks to Weekly Trust.

Edifices like the Kofar Na Isa should’nt have been demolished under any circumstance. Besides destroying the glorious legacy of our forbears we have obstructed the path of reconstructing the past by researchers and completely effaced the tourist value of the ancient city. Moreover, by demolishing a 200 years old monument we have successfully depicted ourselves to the world as a nation of fools who have no respect for their History and culture. What else that we call ours are we willing to spare? We have sacrificed our indigenous languages for the glory of exoglossic languages of colonialists; we have succumbed to the mighty force of globalization which actually means westernization without the slightest effort to improve and build on our own. And now without any colonialist or slave master directing us we are busy effacing our history. It is ironic that the only gate the colonialists demolished deliberately without any necessity in the course of their campaign against the Sokoto Caliphate was kofar Taramniya at Sokoto after the fall and subsequent flight of sultan Attahiru Ahmad in May, 1903. What happened to the entire wall and all the gates of Sokoto should be blamed on the people and the Government. It is unfortunate that all the gates and walls of the pre colonial cities of the Hausa land have either been completely eroded or are facing serious danger of encroachment and neglect.

What could have informed the resolute decision of the Italians to leave the coliseum standing in central Rome 3000 after? Don’t they construct roads in Italy? I wonder what construction work would take the place of the Stonehenge of Salisbury or the Hadrian Wall both in England. The Islamic Iran intends to construct ten more Nuclear Enrichment Facilities in defiance of America. Would they hide them beneath Pasargadae, Susa or Persepolis? Do you foresee a situation where the Forbidden City shall give way for the Beijing Metro in the near future? Or the Sphinx and the Pyramids of Giza to give way for the construction of a much needed Cairo thoroughfare? No, sadly it is only in Nigeria that a History of a thousand years can be mowed down in split second with impunity and complete disregard for the values and sentiments of the people.

The Kano Emirate Council must do all within its power to redress this monumental loss. Kano must re build the kofar Naisa using the traditional material that was initially used and the traditional masons across the Hausa land. Sarki Bayero should go down in history as the King that rebuilt the Kofar Na Isa and made it the greatest monument in the Hausa land. Yes, since it is Kofar Na Isa it must be seen to be Ta isa. The Physical Planning Authority of Kano must up the ante and work closely with the History Bureau and all relevant bodies to safe guard the wall from encroachment by developers and guide Government development drive in a sustainable way that sees the complete protection of this invaluable heritage. Recent visit by the Minister of Culture and Tourism and his call for restoration of the gate is a very big morale booster. The visit has paved the way for Nigeria to rebrand her image internationally. The state government need to ensure the implementation of the suggestions of the Minister and the professionals in this regard.

My commiseration goes to the great people of Kano; to Aliyu Abdu, the Curator Makama House and to Dr Yusuf Adamu whose effort and concern must be acknowledged and to all those who grieved and felt deprived by this act of irresponsibility.

Duk wanda ya rusa Kofar Naisa

Sai muce masa Allah Ya............

Attahiru Muazu Gusau,

Ministry of Housing and Town Planning, Gusau.

Secretary, Gusau Educational Development Association [GEDA]

A Case for the Return of Geography

I am a Geography teacher. If I talk in favour of the discipline, it won’t surprise anyone. Geography is too important to be ignored because if there is no Geography, we surely are nowhere. The discipline of Geography, beside studying man in relation to his environment, is a bridge between physical and social sciences. This makes Geographers the most informed citizens of the world.

When we talk of Geography, many people think of places, rocks and rainfall, but as a discipline it is much more than rocks and rainfall. It is a very broad subject that many see as a jack of all trade. Traditionally, we know that Geography is divided into, Physical and Human.

While Physical Geography looks at our worl as a planet in the Solar System, paying attention to its workings as a planet, Human Geography view our world as our home; as a home of human. Under Physical Geography we study landforms (Geomorphology), weather and climate (Climatology) Water and river action (Hydrology) Soil and soil distribution (Soil Geography) Spatial patterns of flora and fauna (Biogeography) and so on. In Human Geography we study man’s economic activities (Economic Geography) Population distribution and dynamics (Population Geography) Settlements patterns (Settlement Geography) Spatial expression of politics (Political Geography), Man-environment relationship of disease and healthcare (Medical Geography), and so on.

The academic discipline of Geography is classified into Regional and Systematic Geography. While regional geography study regions as a whole, holistic study of a given region where its physical and human features are studied in detail, systematic geography studies each sub-discipline (like medical geography, geomorphology, spatial organisation of societies, climatology) separately.

With the changes the discipline has passed through from the 1960s to date, ranging from the quantitative revolution to radical geography, the discipline became a plural-paradigm discipline with many traditions. Broadly geography has four traditions, namely Man-land tradition (view the discipline from environmental determinism perspective), Area study tradition (view the discipline as a study of regions) the Spatial Analysis tradition (views the discipline from quantitative and scientific perspective), and Earth Science tradition (view the discipline with the physical geography bias). All these have impacted on the discipline and how it is being taught and studied in Nigeria.

I took the trouble of giving these introductory details in order to put into perspective my case. In the past, pupils in elementary and primary school have Geography and History (Geo/His) in their timetable. Therefore, from primary school, children would learn about their immediate environment and their country. Some of us, not too long ago have read books like Zaman Mutum da Sana’arsa, Ikon Allah (Duniya Sama da Kasa), Wakar Najeriya ta Shehu Shagari and so on as supplementary texts. That has helped us a great deal.

When children learn Geography and History at primary school level, they learn about their immediate environment, the nation and different countries of the world. That makes them open minded, tolerant and wise. That understanding about one’s country diversity helps to create strong awareness of the different parts of a nation and the implications for that.

However, at a point, Nigerian educational policy makers (I learnt) decided to dump the teaching of Geography for something called Social Studies (because the US does so). That was the beginning of our problem in Nigeria. Children have to wait for another ten or more years (during NYSC) to learn about their country. That gave rise to many stereotypes between the different regions of the country. While southerners think that the north is a desert and people move around with daggers, northerners believe that southerners are cannibals that corps members have to be introduced to communities as ‘government property’ or else be eaten.

All this outburst resulted from our recent visit to Niger republic. During our stay in Niamey we paid a visit to their Educational Resource Centre known as INDRAP and to the Museum. The visit was not only an eye opener but also a triggered to my outburst. At INDRAP, we have seen how an educational organisation is supposed to work. When we visited the Geography section, we learnt how important regional geography of Niger republic is. Children learn from primary school about their country, they become well informed about the different peoples living in the country, their natural resources and so on. The same day, at the museum, the uranium gallery attendant after taking us round was asked about the discovery of oil in Niger by a student. In his explanation, he said ‘we are sure that our country must have oil, how can you explain lack of oil in Niger while we are bordered by Nigeria, Chad and Libya, all oil rich nations. All of us, geographers were impressed with his simply logic that is also geographical.

Social Studies, no matter how much we like it, cannot be a replacement of Geography and History in our primary school. It is unfortunate that, we start the teaching of geography from SSI. Students are expected to study physical, regional and human geography in addition to map reading within three years. This is neither helpful nor realistic. When a student goes to the University, nobody pays attention to teach him regional geography anymore. There may not be more than three courses to cover regional geography syllabus. In the end, we produce geographers that don’t know about places. We teach systematic geography because it is the vogue. Our students know the stuff but are poor when it comes to places like the Americans.

With the happenings in this country, it is very important that our children learn from the foundation about what made up the country not just talking about ethnic groups. It would do us no harm, if the teaching of geography is re-introduced in the curriculum even if social studies will be retained. I hope, other geographers will write and educate the public, let us join this debate.

Ganuwar Birnin Kano: Matsayinta A Tarihin Wayewar Kan Bahaushe

An taba bugawa a http://www.kanoonline.com/yusufadamu/

Ko’ina mutum ya kewaya a birnin Kano yanzu zai lura da wani abu guda da mamaye birnin a lokuna da lunguna. watau shaguna. Kano ta zama ko’ina shago. Kila a iya cewa ci-gaban harkokin kasuwanci ne suka kawo haka, tunda Kano cibiyar kasuwanci ce tun shekaru aru-aru. Ba za a ki hakan ba. Za a kuma lura da cewa a halin yanzu mafi yawancin masana’antun dake Kano a rufe suke, saboda haka a halin da muke ciki yanzu ba na kera abubuwa a Kano kamar yadda ake yi a da, amma ana ta gina shagunan sayar da kayayyakin da ake kerawa a Legas da Onicha.

Akan yi wa Kano kirari iri-iri ciki har da cibiyar kasuwanci, cibiyar addinin da al’adu ko ace gari ba Kano ba dajin Allah, yaro ko da me ka zo an fika. I, babu shakka Kano gari ne mai tsawon tarihi kuma wadanda suka gina Birnin Kano shekara da shekaru ba ragwaye ba ne ba kuma mutane ne masu son zuciya da hadama da kuma rashin kishi ba. Mutane ne hazikai, masu kishin birnin Kano da son kyautata bayansu. A yadda na san mutanen Kano ‘yan shekaru kadan da suka wuce, a halin yanzu sun zama kanawawa ba kanawa ba domin kuwa Kano ba ta ransu. Abin da ke ransu abin da zuciyarsu ke so. Duk wannan shimfida ce na ke yi dangane da yadda aka sa ido ganuwar birnin Kano ta zagwanye ta lalace ake kuma kokarin shareta daga doron kasa duk da irin kimbin tarihin da ta ke da shi.Saboda haka, za a lura da wani abu guda, an kusa share Ganuwar Birnin Kano daga doron kasa. Wannan shi ya fi damuna matuka gaya.

Tarihin Ganuwar Birnin Kano

Duk tsoffin birane a kasar Hausa wadanda aka kafa kafin dauloli da ma wadanda aka kafa bayan kahuwar dauloli ko bayan jihadi suna da Ganuwa. Tsofaffin birane kamar su Kwatarkwashi da Birnin ‘Yandoto da Birnin Katsina da Birnin Koga da kuma birnin Kano suna da Ganuwa. Akan gina ganuwar gari ne kuwa domin a kare gari daga hare-hare da suka yi yawa a wancan zamani. Birnin Kano ko ace Daular Birnin Kano ta sha karawa da Daular Katsina da ta Zamfara da ta Zazzau kai har ma da su Damagaram.

Domin a kare birnin da kuma jama’arsa ne a cikin karni na 12 (kusan shekaru 800 da suka wuce) aka fara gina ganuwar birnin Kano. An fara gina Ganuwar Birnin Kano a karni na goma sha biyu a zamanin Sarkin Kano Gajimasu wanda ya yi zamani a tsakankanin shekarar 1095 zuwa 1134. An kammalata a zamanin sarkin Kano Jusa. Kamar yadda Dr. Adamu Tanko na sashen labarin kasa na jami’ar Bayero ya yi bayani, katangar a zamanin ta kewaye ~angaren Dala da Gwauron Dutse ne. Har yanzu in aka je wurin kofar Mazugal za a ga burbushinta.

Daga nan sai ganuwar ta yi arewa ta bi ta Kofar Ruwa/Linkwi ta kofar Waika da kofar ansakali. Daga nan sai aka juya ganuwar ta yi gabas ta bi ta wajen kurkukun Gwauron Dutse. Ganuwar ta gangaro tayo wajen Masallacin juma’a na birni sannan ta yi wajen Asibitin Murtala ta mike ta kofar Wambai. An zagaye birnin lokacin kenan. A karni na goma sha biyar, saboda yawan jama’a da ha~akar harkokin kasuwanci, birnin Kano ya kara ha~aka. A sakamakon haka ne Sarkin Kano Muhammadu Rumfa wanda ya kara fadada ganuwar Kano. Dr. Tanko ya bayyana cewa Sarkin Kano Muhammadu Rumfa ya kara da’irar ganuwa da kusan kashi 51 kuma ya tayar da gidan masarautar Kano ya matso da ita dai-dai inda take a hali yanzu ta yadda ya shiga sabon birni, tunda kafin ayi hakan, inda gidan Sarki yake a halin yanzu a lokacin wajen badala ne. A wannan karon ne aka sami kofofi kamar su Gadon {aya da Dan Agundi da kuma kofar Na’isa har ganuwar ta tarar da kofar Kansakasli.

Lokaci na karshe da aka kara fadada ganuwar birnin Kano shine a karni na goma sha bakwai a zamanin sarkin Kano Muhammadu Nazaki, sarki na 28. Wani masani ya yi hasa- shen cewa Wambai Giwa shi ne ya yi wannan gagarumin aiki a lokacin da Sarki ya tafi yaki da kasar Katsina. Ganin cewa shi wambai Giwa bashi da lafiya a lokacin da aka tafi yakin, sai ya yi tunanin me zai yi ya burge Sarki in ya dawo! An ce a lokacin da aka yi wannan aiki sai da aka yanka shanu dari. To ganuwar birnin Kano da muke gani yanzu, a wannan lokaci ne aka ginata. Ba za a ce ba a kara yi mata komai ba tun daga lokacin har zuwa lokacin Jihadi. Babu ko shakka ana yi mata ya~e ana kuma kyautata ta. Wannan dalili shi ne ya sa har ta kawo yau muke ganin sauranta.

A taron Cikar Kano shekara 1000 da soma mulki, Dr. Tanko ya yi tambayar cewa da anci gaba da fadada ganuwar birnin Kano ina za ta kai a halin yanzu? Har yana cewa da kila yanzu ta kai Kura.

Ba sai an yi dogon bayani ba. Kowa zai iya fahimtar dalilin gina ganuwar gari. Kuma kamar yadda aka fada a baya, ba birnin Kano ne kawai ke da ganuwa ba. Manyan biranen kasar Hausa kamar su Katsina da Zazzau da Sakkwato duk suna da ita, to amma in anje yau kila sai dai a tarar da kaofofi kawai ba ganuwa. {anana garuruwa ma kamar su Kausani a karamar hukumar Wudil suna da ganuwa. Ana kyautata zaton cewa kafin zuwan turawa akwai garuruwa fiye da dari masu ganuwa a kasar hausa, amma yanzu duk sun zama tarihi saboda sakaci da rashin kishin tushen da mutum ya fito.

Inda za a iya nuna mana majigin yadda ganuwowin birane suke a kasar Hausa kafin zuwan Turawa da an burge mu da kuma mun fahimci cewa kakanninmu wayayyu ne kuma masu basira da fusaha. Ku duba yadda Turawan Mulkin mallaka suka dauki bakar fata a matsayin koma-bayan halitta, amma da suka zo cin Kano da yakI sai da suka sara wa kakanninmu.Lord Lugard a 1903 da ya zo Kano, ga ruhoton da ya aika Ingila dangane da Badalar birnin Kano.“lokacin da dakaranmu suka iso Kano sun iske wata babbar Katanga mai matukar kwari wadda ta kewayen birnin. Wannan Katanga ta kwancewa hafsoshinmu kai domin ba su yi tsammanin ganin wani abu kamar haka ba. Ni kai na ban ta~a gani ko tunanin zan ga wani abu irin wannan a Afirka ba. Ganuwar ta kai mil goma sha daya tana da kofofi guda goma sha uku (13). Daga bisani an auna ta an ga cewa tsawonta ya kai kafa 30 zuwa kafa 50, fadinta kuma kafa 40 ne. Akwai kududdufai a gabanta da bayanta”

Makomar Ganuwar Birnin Kano

Tun daga farko-farkon shekara ta dubu biyu na fara rubuce-rubuce akan matsayin Ganuwar Birnin Kano a halin yanzu, an buga wasu a jaridar jihar Kano watau Triumph. Ba komai ya sa na soma rubuce-rubuce ba sai don ganin muhimmancin yin haka, a matsayina na malamin Jami’a kuma marubuci, ina ganin ta hanyar rubutu ne hanya mafi sauki a gareni in isar da sako ga wadanda abin ya shafa, wadanda za su iya yin wani abu da kuma wadanda ba za su iya yin komai ba.

Duk wanda ya zagaya birnin Kano yanzu zai lura da cewa akwai alamar cewa a wani zamani da ya wuce tsohon birnin a kewaye yake da ganuwa. Ita wannan ganuwa tana daya daga cikin muhimman kayan tarihi da Kano ta dauri ta bar mana. Sai kuma abin takaici shine gani yadda aka yi sakaci har ganuwar ta zagwanye. A wasu wuraren ma babu ita babu alamarta, misali daga kofar Nassarawa (ta inda Nasara suka ci Kano) zuwa kofar mata babu ganuwa. Amma daga kofar Nassarawan zuwa har kofar Waika da sauran alamunta. Abin tambaya anan shi ne laifin wanene?

Zuwan masu Jihadi Kano bai sa an wulakanta badala ba, zuwan Turawan Mulkin mallaka bai sa an yi watsi da kula da badala ba. Lalacewar badala ya somo ne bayn tafiyar Turawan Mulki, bayan mulki ya dawo hannunmu. Wannan ba karamin abin bakin ciki ba ne. Ta kai yau kowa na da ikon sare badala ya yi bulo da kasar ko kuma ya yi gini a bisanta kuma babu wanda ya isa ya ce masa me yasa. Ta kai cewa harabar badalar ta inda mai wucewa zai iya hangenta akalla ya tuna cewa kakannin mu sun yi abin a zo a gani hukumomin Jihar Kano, wadanda hakkin kare martabar mutanen Kano ke hannunsu sun rabe wurare an yi manya-manyan gine-ginen shaguna da wuraren ajiye ko sayar da motoci. Duba daga kofar Nassarawa zuwa kofar Kabuga. Abin tambaya anan shin me Masarautar Kano ke yi akan wannan barnatar da kayan tarihi da ake yi? Me hukumar gidaje da wuraren tarihi ta kasa take yi? Kuma me hukumar tarihi da al’adu na jihar Kano ke yi? Sannan kuma me mutanen cikin birnin Kano wadanda kakanninsu ne suka gina ganuwar, suke yi akan hakan?

To, ba za a ce ba a yin komai ba, domin na sadu na shugaban hukumar gidaje da wuraren tarihi ta kasa na kusa tattauna da shi akan matsalar. Malam Musa Humbolu ya yi mani bayanin cewa Masarautar Kano, musamman mai Martaba Sarkin Kano suna yin iya bakin kokarinsu, sai dai an fi karfinsu ne. amma ya koka akan cewa wane da wanen Kano ne abin bai dame su ba kuma sune ke daure gindin ~annata badalar Kano.

To a gaskiya da sake. Bai kamata mutane su zuba ido ana kasha mana tarihi ba. In dai har za a rika cika baki ana cewa gari ba Kano ba dajin Allah, yaro ko da me ka zo an fi ka kuma Kano Jallah ce babbar Hausa, amma a kasa kare mata kayan tarihinta a gaskiya an ji kunya. Duk manyan mu sun zagaya duniya sun kuma ga abubuwan tarihi da al’umu suka bari, sun kuma san muhimmancin adana kaya da wuraren tarihi, amma a ce sun kasa cewa uffan akan kyautata badalar Kano. A kasar Hausa gaba daya fa ba mu da wasu muhimman kayan tarihi da ya wuce badala. Bayan Rijiyar Kusugu da Hubbaren Shehu da marina me muke da shi wanda zai nuna ayyukan kakanninmu?

In har Turawa duk da wayewar kansu ta zamani za su rika adana kayan tarihinsu don me mu ba za mu yi ba. Lokacn da na je Ingila a 1998 na je wani wuri da ake kira Stonehenge. Na sha karanta tarihin wajen a littatafai kuma Allah Ya nufe ni da zuwa wurin. Duwatsu ne aka yi a zagaye, sai masana sun ce an gina wurin ne shekaru 5000 da suka wuce. Duk da cewa an dan ta~a tsarin duwatsub har yanzu wurin na nan a killace kuma mutane daga ko’ina cikin duniya suna zuwa kullun suna gani. Ana kar~ar kudin shiga da kudin kuma ake ci-gaba da kyautat wurin, bayan gudunmuwar hukuma da masu kudI da sauran jama’a.

Kammalawa

Saboda haka, lokaci ya yi da mutanen Kano za su fara tunanin dakatar da rushe ko kare badalar Kano da kuma fara shirye-shiryen tada ita. Misali, in an yi niyyar tada badalar Kano ba abinda zai hana. A fara daga kofar Nassarawa zuwa kofar Ruwa. Daga bisani a tada sauran ~angaorin. Wannan ba abu ne da zai gagara ba sai dai in ba a yi niyya ba. Rashin niyya kuma mun san ba zai kai mu ga nasara ba.

Idan da gwamnatin Jihar Kano tare da Masarautar Kano da mutanen Kano za su daura niyya tada badala, na tabbata Gwamnatin Tarayyar Nijeriya da Majalisar Dinkin Duniya da wasu kungiyoyi da hukumomin kas ashen waje ba za su kI taimakawa ba.

Amma mu kan mun yi kudurin ci gaba da fafutukar kare badala da kokarin tada ita matukar rayuwarmu kuma ko ba wanda zai yi wani abu a halin yanzu mu, mun fita hakkI tunda mun fadakar mun yi nasiha mun kuma ilmantar. Saura da me kila a wasu shekaru masu zuwa za a sami wani Sarki Gajimasun ko Jusa ko Muhammadu Rumfa, ko ma a sami wani Wambai Giwan da zai tada badalar Kano, daga nan kuma a tada na sauran biranen {asar Hausa. Muna fatan daga wannan rubutu mutane za su fara tsumuwa.

INTERVIEW WITH SULAIMAN IBRAHIM KATSINA

This interview was conducted in London on the 11th November 1998 when I was in the UK.

ADAMU: Mallam Sulaiman, would you please tell us a brief about yourself?

KATSINA: I was born in Katsina in the Northern Nigeria over 40 years ago. I had my primary education over there, after that I went to a school at Lagos and the school was not approved by government and I left it. I started working at a very young age as a typist, but seeing that education was not enough at that time so I registered for home studies. I did GCE O level after that I went to Katsina Polytechnic as a staff and then they started Diploma courses. Because I have these GCE papers I joined in and did National Diploma in Accounting. After that I came to BBC and while working here I also register foe MA in Communication Policies Studies and I did it and finished in 1994. I have a wife and five children.

ADAMU: Thank you. What influenced you to start writing?

KATSINA: Well, speaking honestly, it was the situation that I was seeing around me, even though Nigeria was wealthy at that time, there were a lot of things that were going wrong, and the seed of corruption in Nigeria was being planted. So a lot of things were going wrong though less wrong than now. That was the main influence.
The other influence was the competition that was organised by northern Nigerian Publishing Company. Even though I had the hope to write, I didn’t put pen on paper until that competition came up.

ADAMU: So that was in the1970s?

KATSINA: That was around 1978. I wrote most part of MALLAKIN ZUCIYATA at Katsina Oil Mill where I worked for a brief period of time. We were working there but there was no groundnut there so we were virtually doing nothing. So instead of wasting our time doing nothing in an air-conditioned environment, I found it was very easy to write there and it was pleasurable experience.

ADAMU: How did the idea of the story came about?

KATSINA: As you can see, if you read MALLAKIN ZUCIYAT, it was a story of a …….there are multiple stories. There is the story of Usman and Sakina, the girl he loved and a rich man as it happens in our society. He wanted to get the girl instead of this young man who had nothing. It is the story of that young man. It is a struggle to see that he did not participate or help in embezzlement or a short of corruption, Because a gentleman was asking him to fill- if I can remember a tax form for him and to do shady things for him, and he refused to help him. So it was that story. It was also the story of his father who was not educated in the western sense. He wasn’t even educated in the Islamic sense. He didn’t have much education, but still realised that it was a good thing for his children to have Islamic and modern education, so that they will be able to help themselves, when he was away. It was also that struggle, so it wasn’t just one story but many stories in one.

ADAMU: Can you remember how old you were at that time?

KATSINA: Well, at that time I wrote the book I would say I was in my early 20s.

ADAMU: How did you come to know about the competition?

KATSINA: The competition was advertised in gaskiya ta fi kobo and ,ithink the new nigerian. But I saw mine in gaskiya ta fi kobo and I started writing immidiately. And it was only a day yo the closing date ,that I was able to find some body who was going to Zaria. That mean I didit even know him I gave him the maniscript and lockily enough he delivered it before the closing date. And I was happy the book selected among the rest for a price.


ADAMU:You second book ‘Tirmin danya which also mean competition, seemed to take a new dimention. That was taking about smuggling and corruption in and more detail way, perhaps because katsina you decision to write on that ?
KATSINA: yes and seeing what was hoppening in katsina at that time, in terms of smuggling , that was the greatest influence. And I was very close to some of them (the people who are paticipating in the smuggling) some of them even leave close to my area and I wouldn’t he sitate to say some of them didn’t take smuggling to be a crime. But may be because they saw that most of the customs officers who were there to protect the borders usually perticipate in this illegal act.
So, having come from katsina as city near the boeder of niger republic actually inluenced that novel.


ADAMU:Your third novel.’ Tura ta kai bango ‘ is a political novel poblished in a era what informed that decision.
KATSINA:That decision as yo were probably a were there was the 1979 hand over from military to civilian regime and I participated in politic at that time and the amount of rigging and colloboration between the politians and the polio was the main reason for the book. Iwas thinking that may be if I write on how such a thing were taking place and yhow the people can stand up and avert to it that could influence what happened in 1983. But unfortunately if Icould remember the book came out later ,but idon’t think even ,if` it come out ealier it would have been able to avert that because not every body reads hausa novel but it was a small attempt from my on part to see things change and people take steps to see that their ambition were realised or the people they voted for are those who came to power at the end.



ADAMU: So to what extent have you participated in the politic in the second repoblic

KATSINA : I participated to extent of standing for election for katsina North – west consituecy but unfortunately we were rigged out of victory, but I didn’t regret participating



ADAMU: So it seems from your starty ‘ Tura ta kai bango ‘ you political ideology is progress, what I mean by progressive , in the nigeria since , Iam al right ?
KATSINA : Well, if you mean progressive….if by progressive you mean being so much revotionary I Will say that I you’re correct . Because when I participated in politic I was with were calling for change from what was happened at that time to new silvation where by those who were exploiting the people were stopped from doing so. If that is the what you mean by progressive Iparticipated on the progressive side of politic and I will continue to do so.


ADAMU: So can I guest you’re in PRP?

KATSINA: Iwas in the PRP and you know there was an alliance between the PRP and the GNPP and even with UPN so I stood for election on the ticket of GNPP at that but later when, we were defeated I departed my PRP.



ADAMU : So if you had mean, how would you cope up as a writer whose ideals may go contrary to that of your political associates or party at the time?

KATSINA: I know it would ve bean very tough especially what would happen at the end and though even if I had won and money people like me had won may be the kaduna stee house assembly would be a different place.but unfornutely becuose of the messive rigging that took place it was the npn that donated the house . if that situation ifound. Myself in, I could do much but to contribute as much asi could . what I mean by that is that the impact of what I will be able do wouldn it be much because they control the house assembly and they stopped all the progressive steps that balarabe musa , the first ciuilian govornor of kaduna state was trying to take to establish the industries in all the local government of kaduna state .
If were elect, still we didn’t here the majority in the house, I did’t think the impact would be much with the majority of the NPNand their determinationto stop progress.

ADAMU: after reading your 3rd book in 1985 we haven it read another one, we just heard your on BBC, what happen /
KATSINA: yes you didn’t read another book because when I came to BBC I though the work would be light and the I would be able to write because I had at that time the intention to continue with my education and that was the reason for coming here to work for the BBC and at the same time to do my MA. I found the job very hectec and there wosn’nt much time to write but all the same I was writing on and off and I was writing poems as well as the hausa novels and some of the english service . And some of the hausa peoms I wrote and I read, kwazon mata’ with I wrote and read over the BBC some years ago but I didn’t stop writing live been writing only that what live been writing has not yet been published. I hope it will be soon published in sha allah


That means must have written some other book if yes, how many/
I’ve one completed hausa novel but I am going over it to see I’ve made correction here
And there
Apart from that I’ve translate something into english and that too Iam going over it to see that I’ve made correction here and there and see that it is as readable as possible. And present iam writing another one, Ive just started writing a new novel and that too… I don’t know when that will finish for it is being writing now.


KANO: can we here an idea about the novel you’re complete?

KATSINA: Well I don’t want to talk about it now I don’t want to talk too soon about it – until it comes out.
KANO: What of the on- going one?

KATSINA: The on-going one is a political novel is about a president an africa president a military and you know we here many military president and many military despots in the past. It is in that area that iam writing in the moment , it would reflect the amount of corruption that happen under such military and how the arrested democracy and they arrested development in their countries. An how african is suffering all because of that.

ADAMU: And now let us go back to the character in your novel, it seems you here given your charecter may be the character in your peotry book, for example ; usman in ‘ mamallakin zuciya ; mukhtar in turmin danya ; hassan in ‘ tura ta kai bango’ are very strong , What informed the decision to make these character very strong?

KATSINA: Well the character here to be strong to fight the battle that they were fighting, a battle against the forces of evil and the forces of evil usually very strong in order to be able to fight against them you here to be strong, very strong it was not unconcious decision on part to make them very strong, it was the circumtances they made them very strong.

ADAMU: You fewer character are also very strong or rather supporter for example the wife of hassan in tura ta kai bango ‘ is it also not deliberate?

KATSINA: Of course that was very deliberate because I want show those who doubt our woman really do a lot in their effort to liberate their children and those women who felt reluntant or those who felt they don’t here role to play that it is a sort of example to them and that such women can do as hassan wife did there fore it is a sort of encouragement to them. It was a deliberate decision to show that women too can participate and help in the way that they can. That they (women) should’t be passived.

ADAMU: It seems you share the idea of punishing the guilty in your books right even if it is right.
KATSINA: Well it is right, although people are saying that in realirty , guilty people usually or in some cases go cut free but in my case I don’t want to see guilty people going to cut free expecially if they are very guilty and so it really my intention to see that in the end a guilty person gets punished. And with our lack of development if guilty people do not get punished then the development can hardly come our way I think, the main punishment of a guilty in our society is the main reason why we are left behind.

ADAMU: You must have earlier read Hausa fiction who and who here you read and which among them influenced you must?

KATSINA: Yeah, you’re right ire read many hausa novel writted by hausa writers. The first one that comes to mine is the late abubakar imam ire read most of his writing and ire also read one book .. or few books of writers like amadu ingawa who wrote ‘iliya dan mai karfi ‘ abdullahi kawuji who wrote dare’ dubu da daya ‘ and many othae
I would say the influence is from most of them that help me writing today I cant say a particular author was main inpiration but all of them.

ADAMU: What of english writers.

KATSINA: Yes; ire read many book writing by english writers and nigerian writers like ; chinua achebe and late like labararu and muhammad sule and many others also african writers like gwaigwawa obinti and out side; charles dinkens and geoge bannershow and shakespare and gabreil garcia so I have read many books writted by english writers both poet and playwhrights.

ADAMU: Has that also influenced your style of writing generally .

KATSINA: Well you can not read all those books with out being influenced by them. They here influenced my style of writing a lot. I can not say they’re done in one respect or the other, but for instance the revolutionary out look of NGUGI has great influence on my writing. And the revenve in the poems of Christopher okigboh has also a great influence because I read and I like his poems even now. And gabreal gaga …I like his style, so can’t pick one author and say the author influence me more than the others. But I enjoin the I will continue to enjoin them and I think what I read would usually influence what I write.
ADAMU: can we say that your explosive to general literature may be more than the hau8sa literature so you’re read English literature and Africa literature and this might’ve influence your style of chosen thing instead of writing about what was the dominant things to the period; writing about jinns and empires, you decided to write about contemporary things ?
KATSINA: yes, that is true ready these contemporary novel had really influence the way I write and the other thing was the theme I was writing on thought a very good writer can write them in the way that the previous HAUSA writers were writing but for me I found it easier to make things as contemporary as they can be so that my readers would be able to understand what I’m writing and the message I am trying to deliver. And reading these contemporary writers books really influence me and I think I can write the same way as HAUSA writers are writing.

KANO: may people consider the generation if we may call those writers as revolutionary but it is a revolution which has momentarily failed because you decided not write again and that has given rise to the new style of writing is rather taken us back instead of taken us forward. What can you say about that?

KATSINA: when you say my generation, you make me feel very old. But in my own case , I haven’t stopped writing and I hope to continue to write . and as I have told you earlier I am still writing and I hope most of my books will be out soon. I am more emphasatic on the HAUSA ones and specially this literature that you said is existing at HAUSA land in this moment, and if it is not satisfactory I don’t think it will be our own part , because we’ve written that we could write and if that we wrote is good , those who read it will be able to improve upon it and the standard will be more than our own standard, I believe that what ever ones needs, should be able to improve upon it not to give up for seeing how far many have gone ahead of him or her.

Re: Intellectual Mischief in Zamfara Politics

This is a response on my article on Zamfara State, Nigeria.

I read with great interest an article published in the Leadership Newspaper of July 9, 2009 titled Intellectual Mischief in Zamfara Politics, which is a response to my earlier article The Stakes in Zamfara State published in Daily Trust of July 1, 2009. The article by one Adamu Bungudu was much anticipated. Ordinarily I would have dismissed it because it plays the same music that write ups like mine attract. But the writer who to my expectation is a ghost has raised some fundamental issues that I need to respond to in order to put records straight. I will not respond to all he raised because he does not seem to have a good grasp of what my article is all about. He is blindly defending the governor of Zamfara State with such vigour of an intellectual mercenary and a seasoned sycophant.

In the beginning of his article he said “It is perplexing to hear people saying things that cannot stand the test of truth or simple logic and yet laying pompous claim to being an ‘intellectual’” he went ahead to question my academic position and argue that as a geographer I am ignorant of Zamfara Political Science and history. What I want to tell Bungudu is simply that the issues I raised are clear, every right honest person knows that there are enormous political problems in Zamfara State and they have distracted its leadership from performing its duties. It is as simple as this.

He argued that I am “hardly known in the rank of popular or prominent citizens of Zamfara State.” Mr. Bungudu I don’t have to be popular or prominent in Zamfara State to express my views on what is happening there. I am an indigene of the State but not a local champion. Go to http://www.google.com/ and type my name you will see what you will see. Your arguments that only those academics that are concerned with the socio-political affairs of the State are known and recognised by the masses and the elite are familiar with and accorded recognition is understood very well and that’s fine.

The fact that you don’t seem to know me and no one is obliged to accord me any recognition being him an elite or the man on the street did not change the fact that I hailed from Zamfara State. But it may interest you to know that I have probably contributed more for the development of Zamfara State than you have done.

I may not be humble to tell all I have done, but it is good to tell you a few things I have done and allow you to do some investigations and find for your self. Before I give you some insights, it should interest you to know that Zamfara State did not spend a kobo in my education. Kano State funded my primary education. Sokoto State funded my Secondary education, my Bachelors and Masters degree. When I registered for PhD Zamfara State was created and I applied for support and not a single kobo was given to me despite several visits and reminders to the scholarship board. Go and look at the records.

After Yerima came to power in 1999, I sent him several proposals that may advance the State, what I can’t say is whether he got the proposals or not, but I did. By doing that I have done what I am supposed to do. In 2001 while in the US on a Fulbright fellowship at the heat of the Shariáh debates a colleague (Salisu Danyaro) and I opened a website for the State free of charge and we used it to improve the image of the State, http://www.zamfaraonline.com/ is still running even though we have not updated it for a while. We received many inquiries which we responded to and many other things which we forwarded to the State Government that has no time to respond. We have done enormous public relations work for the State and its people that would have costs the State millions of naira for free.

Go and ask people who have passed through Bayero University Kano and students who are still there, in fact go and ask ZAMSA what role I have been playing for the development of education in the State. Take some time and visit http://www.hausa.aminus3.com/ and see something promoting Zamfara State. Ask the director press of the governor about an offer I made to the State. Ask the DGs and commissioners of the Ministries of Agriculture, Lands, Environment about the offer for training Zamfara civil servants on Environmental Management and Land Resources I made to them, and ask them if they have utilised the opportunities. Ask them what they told me. I mentioned these to show you that I do care about Zamfara State even though I stay elsewhere.

There is much more, I shouldn’t be the one telling you. If you are really the serious type do your homework well and please ask Professor Saídu Gusau and Dr Bawa Gusau about me. You would probably hang yourself out of shame.

The guy that is not prominent, not recognised (that’s me) is “recently been sounding his friends out about his new found interest not just in politics but even in becoming governor in 2011” what an absurd and narrow-minded reasoning. Your effort to impress Governor Mahmuda Aliyu Shinkafi will end up making him angry because you are talking like a street political thug. In any case if I want to contest for any position in 2011 in Zamfara State can anyone stop me?

Mr. Bungudu questioned why I focused on Zamfara intellectuals and even among them I addressed those teaching in the Universities. But it is a very simple thing. I am a University teacher and that’s my constituency and there is nothing wrong if I start with them. It is as simple as this. But most importantly, you don’t seem to know your history lessons well and if you’re a Political Scientist, may be you just got a degree and left the knowledge in the classroom. Otherwise how can be so naive not to know that change is usually initiated by a few and implemented by many. If you have read your history lessons well you must have learnt about the few intellectuals that have initiated the Sokoto Jihad and the role Zamfara masses have played.

Mr. Bungudu went on to blindly defend governor Shinkafi as if my article is about Shinkafi. I know what Shinkafi has done and I admire him for what he started. If Mr. Bungudu understood my article well, he would not have wasted his energy but it is understandable. My thesis in my article is that while Shinkafi has started on a good footing, political problems have distracted him and that has affected the State, he need to come back on tract. QED.

I did not spare any segment of the society in Zamfara State; I blamed the political class, the Ulama, the bureaucrats and the intellectuals. If you are honest enough, I did not spare Yarima or Mahmuda as governors because they must take responsibility for whatever happens in the State under their stewardship. If you like Mahmuda ten times, I like him a hundred times more, if you don’t know this, he knows it. . I want you to please visit http://tagarduniya.blogspot.com/2007/12/commending-zamfara-state-government-on.html (also published in Sunday Trust) and see what my views were on Shinkafi’s government in 2007. I cannot remember Mr. Bungudu sending a commendation response to hail me for supporting Shinkafi’s educational policies.

Therefore it is not about liking or hating anyone, it is about helping them to come back on track. If any other person is not aware that Shinkafi is distracted by the political problems of the State, you truly do and why can’t you tell a simple truth Mr. Bungudu? What’s wrong with you?

In the end Mr. Bungudu accused me of ‘undue radicalism’ which I am so happy about because he is busy being a tested toady. Before I conclude I want to tell Mr. Bungudu that in this rejoinder I have tried so hard to be considerate because I clearly understood his dilemma. Man must survive.

I wish to reproduce a few of the responses I received on my article in question so that you understand what we are talking about. All the comments are anonymously published to protect the confidentiality of their authors. But I want to assure you that these responses are from across all segments of Zamfara Society. They are reproduced unedited.

”We must salute you,for your patriotic contribution on today’s daily trust all the honest patriotic citizen of Zamfara are proud of your courage... we are solidly behind you we will participate in Any way you need us. Good luck”

“The feud between Mamuda and his former boss will not come to light Zamfara with good news. It is recorded that history gives a devil his due. Our young and raising state suppose to be a child dreading from the fire that engulfed other states: Adamawa, Sokoto and other states. I believe that now I am not along that Mamuda started well but, now some projectss still assume no beginning, while others are running stagnantly. The call from Dr Adamu, for an umbrella of Zamfara state intellectual indigenes teaching in universities is a giant effort, which need a broader perspective of all intellectuals in the academia not only universities.”

“…. On the other hand the 1year of GOV,Mamuda is better than 8years of SEN. Yarima. Because of the 1st year of GOV. Mamuda he faced the challenges of infrastructure and developmental projects towards the transformation of the state.But the problem of GOV. Mamuda administration are, his 2nd term ambition to retain his power. As up now nothing is going on all the developmentals projects has been stoped. The only things remain is political thugry crisis and tensions.At this juncture let me use this golden opportuanity to advise GOV.Mamuda you should continue with the projects that you ignore. Because is the kind of administration people of Zamfara are yearning for now, not 2nd term.Further more DR YUSUF ADAMU, sir its my honor and previllaged to notified you that on behalf of myself and entire members of grassrot , soliderity movement [ G S M ] We are together with you sir.”
“Good morning. You made an interesting write-ups about Zamfara State political imbroglio and its docile people. The issue is, the paper has drawn the attention of concerned zamfarawas. It seems the intellectual community carry the most blame, forgetting that this communty is few and insignificant in proportion compared with the larger society.”

Prof. we have done our best towards sanizing political rascality existing in the state. Remember our words are not counted because we are not involve in messy politics that has no room for vision, mission, rationality or sense of direction.

As you rightly observed, Dallatu has started his political tenure well, but along the way the political gladiators in the state hijacked the political structure to serve their own ends.”

“I read your article on Daily Trust of Wednesday 1st July 2009. The article is very interested and I support your views 100%. Please go ahead with contact of people of cited minds. I assure you of my support for anything that will move our state forward.”
By way of conclusion I wish to call on people like Mr. Bungudu to be reasonable when they react to criticisms. We are partners not enemies and we are always willing to dialogue with people who share different opinions from us. I look forward to meeting you in person one day so that we can debate one on one.

Finally, I wish to use this medium to inform Zamfarawa that it is the responsibility of every Bazamfare worth his salt to be concerned with what is happening in the State, Shinkafi cannot work under this atmosphere and so there shall be no progress. Lets all join hands together and pull our State out of the political mud it is in now. So help us Allah.
July 10, 2009. 1:20 am

Published in LEADERSHIP newspaper of July 15, 2009 (But edited version)

The Stakes in Zamfara State

From 1999, Zamfara became a household name in the world because the State government has re-introduced the Shari’ah legal system, an act with caused a lot of uproar within and outside the country. Zamfara did not go off the news eyes, because it became the only State where a deputy governor succeeds his governor, it did not stop there, soon it dawn that the new governor Alhaji Mamuda Aliyu Shinkafi is soon to be in conflict with his former boss Yariman Bakura.

That conflict became too complex that it nearly ground the State, instead of that to be the end of the conflict, the governor, to the disappointment of many decamped to PDP. Now, the internal conflict within Zamfara PDP and pressure of the opposition ANPP has grounded the State. Zamfara is now grounded, and we as citizens of the State must face the challenge of taking the State out of this doldrums. We can’t afford to sit down and watch our State wasted in the hands of reckless politicians who have no focus and no conscience. In this article, I am ready to bare my mind and I know many people will not be happy or like what I have to say, but I have to say it.

When Yarima was in power, there are many things I did not like in his style of governance because I feel they will not help the State rather stagnate it. Yarima had the chance of history, he had the blind support of his people, he had the goodwill of politics and he had a lot of money from the federation account to ensure that the infant State got the right infrastructure and capacity for economic development, but Yarima misused his chance. He is a great politician in the Nigerian sense, because he knows how to use the resources of the State to buy his way, he bought everybody.

During his time the assembly was muted and almost useless, his executive council was a puppet, religious leaders were bought and elders became toothless bulldogs. Yarima was principally the only man standing in Zamfara State and he misused his opportunity by spending all his time and resources politicking instead of building solid infrastructural foundation for the young State. Supporters of Yarima will tell you that he is generous and is a giver. What else has Yarima got to show in Zamfara after eight years in office? Politics, and that’s all.

I had no hope when Mahmuda Aliyu Shinkafi became governor that he will have the capacity to inject the much needed substance in governance to move the State forward. His first six months almost proved me wrong. I was surprised to see how he faced the challenges of infrastructure and Zamfara seem to be transforming.

But from the beginning, I sense a danger. The first danger was his inescapable confrontation with Yarima. Despite Yarima’s failure, he cannot be under estimated, because he commands a lot of respect among politicians (whose concern is only about money), and Yarima can harm Mahmuda politically if the confrontation continues.

The second danger I sensed was the madness of second term fuelled by opportunistic politicians. How can a government that is less than a year in office start thinking and investing on a second term? That ultimately lead to a serious conflict and distraction and Shinkafi hurriedly decamped to PDP, an act that bought him unpopularity among the masses (even though politicians all decamped to PDP; that’s where the money is). It was shameful how things turned out, but it happened in Zamfara.

Since Shinkafi decamped to PDP there is so much conflict between the aboriginal Pidipeans and the migrants Pidipeans, on power sharing and resource control. Nothing is going on in the State the only thing that is going on in the State is politics, just like in the Yarima days.

What's happening Shinkafi? Your vision is now blurred, all your will and desire to build a solid foundation for the State is unstable. It is dramatic how Zamfara was turned from a project State to a State where politics is the only business of the day. The State is broke and all the great and giant projects started are there hanging and no body knows what is going to happen, what a tragedy.

Every citizen of Zamfara (those in the State and those in the Diaspora) now live with the fear of uncertainty. The State is now high jacked by some visionless politicians who have no concern for the State or its people but their pockets and political career and no one seem to be doing anything. We have no elders in Zamfara State; we have no bureaucrats who have the guts to confront the excesses of the political class. Our intellectuals don’t seem to pay attention or be interested on what is happening in the State and this is a great disservice on their part.

We have now reached a state that we must remember what Frantz Fanon once said “Every generation must out of relative obscurity discover its mission, fulfil it or betray it” and that “Every onlooker is either a coward or a traitor” and my challenge to Zamfara intellectuals is this: we have a stake in what happens in Zamfara, and we have the responsibility of taking Zamfara out of this mess, we must rescue Zamfara State from the hands of political kidnappers who have hijacked the affairs of our State. Closely, we should refer to the Malam Abdullahi Fodio’s, commentary on Lubab which he said is a summary of Al-Madkhal of Muhammad b. Muhammad al-Abdari of Fezz in order to realise our duty to our community as intellectuals. By this I wish to extend invitation to Zamfara State indigenes teaching in Nigerian Universities to form the nucleus of a body of intellectuals that will start the rebirth of Zamfara State. The revolution must begin now.

This article is published today in DAILY TRUST (July 1, 2009)