Tuesday, October 22, 2013


Dalilan Yajin Aikin ASUU

 

Koyaushe a ka ce malaman jami’a na yajin aiki mutane kan faxi albarkacin bakinsu. Wasu su goyi bayanmu wasu kuma su goyi bayan gwamnati. Wasu kuma su tsaya a tsaka-tsaki suna ganin laifin kowa. A wannan karo ma haka muka tsincin kanmu.

Da yawa mutane na mamakin me ya sa muka xauki yajin aiki da muhimmancin da har wasu suna ganin cewa da mun nemi abu an hana mu sai mu tafi yajin aiki. Wannan dalili ne ya san a ga ya dace a matsayina na malamin jami’a in yi wa jama’ar Nijeriya bayani akan halin da muka tsinci kanmu a wannan karo ko ma yi wa juna adalci.

Yajin aikin Malaman Jami’a da ya fara shahara shi ne wanda aka yi lokacin mulkin soja na Janar Babangida qarqashin shugabanci Dk. Attahiru Jega a 1992. Yajin aiki ne da aka yi fiye da wata shida ana yi har ya jawo an rufe dukkan jami’o’in Nijeriya. A wannan lokacin, bayan tsayar da albashin malamai da aka yi har ma ta kai an haramta Qungiyar malaman jami’ar watau ASUU. Daga bisani ma aka kori duk malaman jami’o’in Nijeriya. Da malamai suka jajirce a qarshe dai aka daidaita tsakanin Gwamnatin Tarayya da ASUU, wannan yarjejeniya ana kiranta da ASUU/FGN Agreement

A sakamakon wannan yarjejeniyar ne aka kafa hukumar taimakon Ilmi ta ETF watau Education Trust Fund. Manufar ETF shi ne tara kuxaxen da za a gudanar da harkokin jami’oi da su. Sai dai ba a samu cimma wannan manufa  ba domin ETF ta zama ta Ilmin Firamare da na Sakandare na da Manyan Makarantun gaba da Sakandire da kuma jami’o’i. ETF ta tara mahaukatan kuxi daga harajin masana’antu da ASUU ta bada shawarar a riqa karva domin Gwamnatin Tarayya ta ce ba ta da kuxin da za ta biya buqatun jami’o’i. An ci gaba da tara waxannan kuxaxe tun lokacin Babangida har yau. A lokacin mulkin Janar Sani Abacha an qara wani yajin domin gwamnati ta aiwatar ko cika alqawarin da ta yi wa malaman jami’a kamar yadda yake qunshe a cikin yarjejeniyar. Wannan yajin aikin shi ma an yi fiye da watannin shida ana yi, kuma har janar Abacha ya mutu ba a daidaita ba. Mun yi wani yajin lokacin Obasanjo, mun yi lokacin Umaru Musa ‘Yaradua wanda a 2009 aka zauna aka amince aka kuma sa hannu tsakanin Gwamnatin Tarayya da ASUU.

Wasu za su ce wai mu ba mu da wata hanyar sa gwamnati ta yi abu ne sai yajin aiki? Amsar ita ce ‘E’ Dalili kuwa shi ne muna da shugabanni ne waxanda ba su san ya kamata ba. Mutane ne waxanda talaka ba ya zuciyarsu, qasar nan bat a gabansu, kuma ba su damu da kowa ba sai abinda zuciyarsu ta raya musu.

Wannan yajin na yanzu da muka tafi ba sabon yajin aiki ba ne. Mun tafi yajin aiki ne bayan mun bi gwamnati iyaka yinmu. Mun lallava ta mun kuma yi ta bada gargaxi cewa matuqar gwamnatin Tarayya za ta ci gaba da qin aiwatar da abubuwan da aka amince da su a yarjejeniyar da muka qulla da da su to za mu ajiye aiki mu shiga yajin aiki. Gwamnatin Dk. Jonathan ta yi kunnen uwar shegu da mu. Mu ba shegu ba ne to.

Ya kamata jama’a su fahimci cewa ASUU da ‘ya’yanta ba su qaunar yajin aiki ko kaxan domin su ma yana shafar su. Yana shafar aikinsu da xalibansu, suma suna da ‘ya’ya a jami’o’i, saboda haka ana shiga yajin aiki ne kawai bayan an yi iyaka qoqarin abu ya ci tura.

A watan Oktoba na shekarar 2009 Gwamnatin Tarayyar Nijeriya bisa wakilcin jami’anta suka kai matsaya da ASUU aka kuma sa hannu da amincewar ita Gwamnatin Tarayya za ta aiwatar da abubuwan da aka sa hannu a kansu. Manyan abubuwan da aka amince das u sun hada da;

i)                    Samar da kuxaxen da ake buqata domin farfaxo da jami’o’in Nijeriya

ii)                  Taimakon Gwamnatin Tarayya ga Jami’o’in Jihohi

iii)                Qara kasafin kuxi daki-daki har ta kai Nijeriya na ware kashi 26 na kasafin kuxinta ga vangaren ilmi daga 2009 zuwa 2020

iv)                Biyan alawus-alawus na Malamai bisa ayyukan da suka riga suka yi daga 2009-2012.

v)                  Maida shekarun ritaya na Farfesoshi zuwa shekara 70 maimakon shekara 65.

vi)                Miqawa Jami’o’i kadarorin gwamnatin na gine-gine dake Legas domin samar da kuxin tafiyar da jami’o’I kuma a ragewa ita gwamnatin wahala.

vii)              Kafa sashen bincike a kamfanoni domin inganta su maimakon dogaro da qasashen waje koyaushe da kuma samar da kayan aiki a xakunan bincike da ajujuwa a jami’o’i.

Mun tafi yajin aikin gargaxi daga Disamba 8, 2011 zuwa 20 ga Maris 2012 amma abu guda kawai Gwamnatin Tarayya ta aiwatar watau xaga shekarun ritaya zuwa 70. Daga wancan lokacin ASUU ta yi ta faxi tashi da fafutuka ta hanyar tattaunawa da kwamitin aiwatarwa na Gwamnatin Tarayya, tattaunawa da Kwamitin ilmi na Majalisar Tarayya, rubuta wasiqu da bayanai a jaridun duk don gudun shiga yajin aiki. Duk wannan bai yi amfani wurin shawon kan gwamnati tarayya ba.

Daga bisani Gwamnatin Tarayya ta sa kwamiti mai zaman kansa ya zagaya duk jami’o’in qasar nan domin ganin haqiqanin halin da suke ciki, suka kuma kawo mata ruhoto. Ina xaya daga cikin waxanda suka zagaya wasu jami’o’i a gabanshin qasar nan kuma abubuwan da muka gani sun tayar mana da hankali. Lokacin da aka gabatar wa Majalisar gudanarwar Gwamnatin Tarayya da ruhoton sai kunya ta rufe su, kowa ya fara kallon xan uwansa yana cewa shi bai san lalacewar da ta kai haka ba. Wallahi wasu jami’o’in ko darajar Sakandare bas u kai bat a fuskar kayan aiki. Mun ga makarantar da ake lakca a sitadiyom, mun ga wadda malami huxu hard a Farfesa ke zaune a ofishi guda. Mun ga rijiyoyin da xalibai suka faxa saboda neman ruwa. Mun ga xakunan binciken da kayan aikinsu tun na 1960 zuwa 1970 ne, su ake amfani das u. Mun ga… mun ga… abubuwa dai mara sa daxi.

Mu ba jahilai ba ne, kuma kowane xan Nijeriya ya san yadda ake varnar kuxin qasa ta hanyoyi mara sa amfani.  Mun ga yadda ake biyan ‘yan majalisa albashi zabtari-da-kanka (har da masu dumama kujera). Mun ga yadda aka yi da masu satar ragowar kuxin mai wanda har yanzu maganar ta sha ruwa. Mun ga yadda aka sace kuxin NEPA aka yi shiru da maganar. Mun ga yadda ake rabon kuxi ga mutanen da ba sa qarawa qasar nan komai illa wai ana samun mai a yankinsu. Muna ganin yadda gwamnoni ke sayen jiragen sama. Muna ganin varna iri-iri. Duk da wannan sai Ministocin Jonathan su shafawa fuska toka su fito su ce wai Nijeriya ba ta da kuxin da za ta gyara jami’o’i.

Mun ji su xiyansu suna wasu qasashe suna karatu, to amma ai dukiyoyin da suke hannunsu ban a sub a ne na qasa ne, na ‘yan Nijeriya ne. Mu riqo muka ba su. Kuma ba abin kunya ba ne halin da jami’o’i ke ciki a qasar nan. Ba yabon kai ba, malaman da suke koyarwa a jami’o’inmu za su iya koyarwa a kowace qasa a duniya. Amma babu kayan aiki, babu kayan bincike me za ka yi?

Ya kamata mutanen Nijeriya su fahimci cewa zaman da muka yi muna aiki a jami’o’i ba wai don mun rasa aikin yi ba ne, illa kishin qasa. Dukanmu za mu iya barin aji mu shiga gwamnati ko mu shiga siyasa a dama da mu. Za mu iya barin qasar mu tafi ci-rani koma mu yi qaura ta dindindin. To amma, in mun yi haka mun yi wa qasarmu adalci? Mu da kuqin qasa aka ilmantar da mu don haka muka gay a zamar mana wajibi mu zauna mu taimaki qasarmu ta haihuwa.

Lokaci ya yi da ‘yan Nijeriya za su fahimci cewa yajin aikin nan da muke yi muna yin shi domin a gyara domin shi kaxai ne yaren da gwamnatocinmu ke ji. Muna neman goyon bayan al’uma da kuma addu’arsu. Allah ya taimake mu a gyara jami’oi’nmu domin qasarmu ta ci gaba amin.

Farfesa Yusuf M. Adamu, marubuci, manazarci, malami ne a sashen labarin Qasa (Geography) na Jami’ar Bayero ta Kano (yusufadamu@gmail.com/www.tagarduniya.blogspot.com)

 

 

Friday, August 23, 2013

TIME TO FORM HAUSA STUDIES ASSOCIATION


The study of Hausa language, literature and culture started very long ago, in fact it started during the pre-colonial period when Hausa was written in Arabic scripts known as the Ajami form or in non standardized roman scripts by European scholars. After the fall of the Sakkwato caliphate, the study of Hausa people intensified. Hausa as a language is spoken by millions of people across Africa, besides being a lingua-franca in Northern Nigeria and Southern Niger. There is no language that enjoys patronage in Africa as Hausa. It has been established that Hausa Literature is the fastest growing literature in African languages. The literary production especially by women in Hausa is so far ahead of all indigenous literatures in Africa.

By the 1960s there were new departments in various universities studying the Hausa language and awarding academic degrees. Within this period, Hausa people started studying their languages, literature and culture through the modern educational system, and started earning degrees including PhD. In this period, the teachers were largely Europeans who studied the language, the people and their literature and culture. Colonial officers like R.M. East ushered in modern Hausa fiction, while earlier scholars like Bargery produced the first dictionary of Hausa language. Many non-Hausa scholars like Schon, Hiskett, Skinner, Kirk-Greene, Schuh, Besmer, Coles, Cosentino, Crow, De Campos, Edgar, Erlmann, Newman, Hill, Jaggar, King,  Pilaszewicz, Pweddon, Scharfe, Westley, Larkin and so on, have produced a large body of work on Hausa people, their environment, language and culture.

Here at home, our departments and centres have also produced scholars who have done enormous work on Hausa. The teaching and learning of Hausa is still on at primary, secondary and tertiary levels. Hausa linguistics which used to be taught in English is now taught almost entirely in Hausa now. Studies on Hausa literature and culture have also gone far.

In Nigerian Universities, notably Bayero University, Kano, Usmanu Danfodiyo University, Sokoto, Ahmadu Bello University, Zaria, the University of Maiduguri, Umaru Musa ‘YarAdua University, Katsina, Kaduna State University and so on, studies in Hausa have reached an advanced stage. There are also two key centres that study Hausa language, literature and culture, in addition to other languages, notably Centre for the Study of Nigerian Languages at B.U.K. and Centre for Hausa Studies at U.D.U.S. In Niger Republic, Hausa studies have also gone far. Outside Nigeria, in Europe, Asia, the U.S.A., Hausa is studied in Centres for African Studies and the like.

Based on the fact that Hausa studies, if we may call it so, stands internationally as an academic and scholarly field of study, there is a need to have a kind of a professional or academic body that will bring scholars, students and other professionals into one fold. For instance, in the social sciences, each discipline has a professional or academic body like the Nigerian Geographical Association, the Economic Society of Nigeria, Political Science Association of Nigeria and so on. Even in the Faculty of Arts or Humanities where Hausa studies is based, we have academic Associations like the Historical Society of Nigeria for Historians, Nigerian English Studies Association for English academics, Arabic and Islamic Studies also have such Associations. Hausa studies have no umbrella Association. Some may say that there is the Linguistic Association of Nigeria (LAN). Yes, Hausa linguists can be members of LAN but other scholars in literature and culture will be at the periphery. The Folklore Society of Nigeria is also there, but it does not accommodate studies in Hausa linguistics. However, there is no Academic Association for Nigerian Languages which Hausa studies may hide under.

In addition to other academic disciplines in Arts and Humanities having Academic Associations, Hausa studies have world renowned scholars who are established nationally and internationally and in all walks of life. In fact, a Hausa linguist was a President of the Linguistic Association of Nigeria and one was also the President of the Nigerian Folklore Society. Therefore, Hausa Studies has all it takes to form an Academic Association that will be an umbrella Association for all scholars and students of Hausa studies.

Lack of an Academic Association hampers Hausa studies in no small measure. Firstly, because there is no academic and or professional body for Hausa studies, Hausa scholars and students cannot have annual conferences as other academic Associations do. This affects the growth of Hausa studies because scholars have to wait for the irregular international conferences organized by the Centre for the Study of Nigerian Languages at the Bayero University, Kano or sporadic seminars and conferences organized by departments of Nigerian Languages.

Secondly, because conferences allow scholars and students to share and interact, in addition to knowing the state of knowledge in different areas of Hausa studies, lack of regular conferences serves as a disadvantage to young Hausa studies scholars and students.

Thirdly, the inability of Hausa scholars to have an Association has left them with the moribund Hausa Board which is not able to make any meaningful contributions to Hausa studies. Also, scholars who are not within the mainstream Hausa departments and centres are not supported to give meaningful contributions to Hausa studies.

Hausa studies students and scholars have no official voice and no one takes them seriously because they do not have an Academic/Professional body that can stand and speak on their behalf. This does not only affect the language but also its literature and culture.

We Hausa scholars in Diaspora as we often call ourselves, see the need to have a Hausa Studies Association that will be an umbrella for all of us interested in Hausa studies and this article, is a wakeup call to those in the departments of Nigerian Languages in our Universities and other tertiary institutions of learning and those in research centres to come together and form this Association. This is also a challenge to Bayero University, Kano, the navel of Hausa studies. The time is now. We are waiting.

 

 

Wednesday, September 26, 2012

WE LOVE MUHAMMAD!


By
Bala Muhammad
balamuhammad@hotmail.com

His name is Muhammad. And all of us, now One and a Half Billion Souls and counting, love him beyond compare. In fact we so love him that others just can’t understand or comprehend. They don’t get it, and they can’t get it, for they know not this kind of love. We love him more than we love our parents; indeed we love him more than we love ourselves! The moment we hear his name invoked, we immediately add: “May the peace and blessings of Allah be upon him.” O we so love him, Muhammad!

He left us more than 14 centuries ago, yet it is as if he daily lives amongst us. There is no day that passes without his name being called, and praised, by each one of us. To us, he is inviolable, unjokable. He is leave-alonable. We don’t joke about him. To us, Muhammad the Prophet is serious matter. In anything concerning him, we are, we swear by Allah, fanatical, fundamental, impatient. We love him; you don’t, and you can’t understand. So we say to them, just leave him alone.

We are so many, and O how we so love him! A billion-plus loves! Yet some people who don’t understand us, or our Prophet, think they can just play with his name, and his person, and his dignity, and hide under ‘freedom of expression’ or similar Western jargon. We say to unto them: just leave him alone! May our fathers and our mothers be ransom for you, O Muhammad! O RasulalLah!

They have done it again! Filmmakers and cartoonists and writers who think they can make fun of our Prophet and go scot-free should know this fact: you may abuse a Muslim’s father, you may abuse a Muslim’s mother, you may abuse everyone abusable, but never poke fun or abuse our noble Prophet Muhammad. On that, we are fanatical, we are fundamental; end of discussion. May the peace and blessings of Allah be upon you O RasulalLah!

But we should all remember that the forefathers of these insensitive filmmakers and cartoonists and writers were not like them. They acknowledged and praised our Prophet as the greatest person to have ever lived. His name Muhammad, indeed, means praiseworthy. Sallal Lahu ala Muhammad.

Michael H. Hart in his book on ratings of people who contributed towards the benefit and upliftment of Mankind, chose Muhammad at the top of his list of the Greatest Hundred. He writes: "My choice of Muhammad to lead the list of the world's most influential persons may surprise some readers and may be questioned by others, but he was the only man in history who was supremely successful on both the religious and secular levels." (The 100: A Ranking of the Most Influential Persons in History: New York, 1978).

George Bernard Shaw, the great philosopher, said about the Prophet: "He must be called the Saviour of Humanity. I believe that if a man like him were to assume the dictatorship of the modern world, he would succeed in solving its problems in a way that would bring it much needed peace and happiness." (The Genuine Islam, Singapore, Vol. 1, No. 8, 1936).

Historian John William Draper in his well-known work, ‘A History of the Intellectual Development of Europe’, observes: "Four years after the death of Emperor Justinian, was born at Makkah, in Arabia, the man who, of all men, has exercised the greatest influence upon the human race."

Dr Annie Besant in her book, ‘The Life and Teachings of Muhammad’ (Madras, 1932) says: "It is impossible for anyone who studies the life and character of the great Prophet of Arabia, who knows how he taught and how he lived, to feel anything but reverence for that mighty Prophet, one of the great messengers of the Supreme. And although in what I put to you I shall say many things which may be familiar to many, yet I myself feel whenever I re-read them, a new wave of admiration, a new sense of reverence for that mighty Arabian teacher."

David George Hogarth (1862-1927) English archaeologist, author, and keeper of the Ashmolean Museum in Oxford, says of Prophet Muhammad: “Serious or trivial, his daily behaviour has instituted a canon which millions observe this day with conscious mimicry. No one regarded by any section of the human race as Perfect Man has been imitated so minutely. The conduct of the Founder of Christianity has not so governed the ordinary life of His followers. Moreover, no Founder of a religion has been left on so solitary an eminence as the Muslim Apostle.” (Arabia, Oxford, 1922).

Edward Gibbon (1737-1794), considered the greatest British historian of his time, says of our Prophet: “The greatest success of Muhammad’s life was effected by sheer moral force without the stroke of a sword.” (History of the Saracen Empire, London, 1870). Gibbon adds elsewhere: “His (i.e. Muhammad’s) memory was capacious and retentive, his wit easy and social, his imagination sublime, his judgment clear, rapid and decisive. He possessed the courage of both thought and action.” (History of the Decline and Fall of the Roman Empire, London, 1838, vol.5, p. 335).

Professor Keith L. Moore, one of the world’s most prominent scientists in the fields of anatomy and embryology, and author of the book ‘The Developing Human,’ which has been translated into eight languages, was in Saudi Arabia in 1981 during the Seventh Medical Conference in Dammam. Professor Moore said: “It has been a great pleasure for me to help clarify statements in the Qur’an about human development. It is clear to me that these statements must have come to Muhammad from God, because almost all of this knowledge was not discovered until many centuries later. This proves to me that Muhammad must have been a messenger of God.” Sallal Lahu ala Muhammad.

Thomas Carlyle, in 'Heroes and Hero Worship and the Heroic in History,' (1840) says: "The lies (i.e. Western slander) which well-meaning zeal has heaped round this man (Muhammad) are disgraceful to ourselves only.”

Mahatma Gandhi, speaking on the character of Muhammad said: "I wanted to know the best of one who holds today's undisputed sway over the hearts of millions of mankind…I became more than convinced that it was not the sword that won a place for Islam in those days in the scheme of life. It was the rigid simplicity, the utter self-effacement of the Prophet, the scrupulous regard for his pledges, his intense devotion to his friends and followers, his intrepidity, his fearlessness, his absolute trust in God and in his own mission. These, and not the sword, carried everything before them and surmounted every obstacle. When I closed the 2nd volume of the Prophet's biography, I was sorry there was not more for me to read of the great life." (Young India).

Alphonse de Lamartine (1790-1869), French poet and statesman, says of our Master: “Philosopher, orator, apostle, legislator, warrior, conqueror of ideas, restorer of rational dogmas, of a cult without images; the founder of twenty terrestrial empires and of one spiritual empire; that is Muhammad. As regards all standards by which human greatness may be measured, we may well ask, is there any man greater than he?” (Translated from Histoire de la Turquie, Paris, 1854, vol. II).

They will continue to provoke us by mocking our Rasul. But we should be ahead of them by being circumspect in our protestations. We must remember that Allah says “Wa la taziru waziratu wizra ukhra” . The consequence of this blasphemy is a burden on those filmmakers, cartoonists and writers. And they will bear it, in sha Allah.

Please tell all of them: just leave our Prophet alone!

Friday, June 3, 2011

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

Wednesday, March 9, 2011

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.

Tuesday, November 2, 2010

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.

Tuesday, June 8, 2010

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

Friday, June 4, 2010

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

Tuesday, May 18, 2010

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]

Saturday, April 3, 2010

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.

Monday, December 21, 2009

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.

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Kano, Kano, Nigeria
My name is Yusuf M. Adamu PhD. I am a Medical Geographer by specialization with strong interests on Maternal Health. Currently I teach at the Department of Geography Bayero University Kano, Nigeria. I was a Fulbright scholar at the School of Public Health, University of Alabama at Birmingham (2001-2002). I am also a writer, poet, photographer and interested in many other things. I hope you would enjoy my blogs. yusufadamu@gmail.com and yusufadamu2000@yahoo.com