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My Independence Day Post, its Elaboration, BokoHaram and Minister Pantami’s Gigantic Example!

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By Ibraheem A. Waziri

“What good Nigeria means to me, and to some degree, its independence; is an untiring effort at reconciliation between the timeless and unique but enduring universal values and ethical principles of the 19th century northern Muslim (Sokoto) Caliphate and the much earlier Kanem-Bornu Empire, on one part, and what Nigeria presents since its inception, on the other part. I believe the non effective substantial achievement of such, thus far, is the pole at which all the problems of northern Nigeria, ranging from poverty, banditry and all related insecurity issues, emanate! May Allah continue to bless Nigeria as long as Nigeria continues to look inward in order to adjust itself to the requirements of its resident cultural, historical and institutional memories that existed way before it came into being; May He continue to bless all individuals and institutions within Nigeria that are tirelessly striving to make it work along this line of vision!”

The Elaboration:

Every nation, state or country has three main umbrella institutions that are necessary for its existence, sustenance and progress. They are educational, political and military! The educational institution built on certain paradigmatic construction, is always the fountain of moral principles; custodian of values and ethics, upon which the political and military institutions thrive.

The issue in Northern Nigeria is when Nigeria came into force and after the abolishment of the resident military institution it met, and replacing it with what is based on somewhat an alien paradigm and value basis; it also created parallel political and educational institutions as in, there is the existing traditional political institution and there is the new Nigerian political institution. There is the traditional educational institution and the new Nigerian educational institution.

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Worst still, the qualification for recruitment and promotion, at inception, in these two new parallel Nigerian institutions, was never anything near competence, conscientiousness or uprightness. One only was required to demonstrate a level of cooperation with the purveyors of the new order and in some cases enmity or animosity towards the old older for them to gain admission and speedy promotion into the hierarchies. This of course maybe why, as many pundits say over time, mediocrity, duplicity and zero level of integrity are the basic ingredients of Nigerian educational and political institutions at many points.

Politics and politicians are a substitute for deception to Northern Nigerians just as western type of education is equated with sleaze and dubiousness. Less than 20 years after independence, analysts and education activists in Northern Nigeria, like the late Prof. Bala Usman, started making legitimate accusations and compelling arguments that the new educational institution had started producing fake professors. While in the traditional/religious institution it is near impossible to produce a fake Malam or Shaykh in its various departments.

Boko Sana’a, Akida or Haram?

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As the late Dan Iyan Zazzau Nuhu Bayero recorded in his autobiography, My Life (1989, page 18) that by 1902, a missionary, Dr. Walter Richard Samuel Miller had already been caught and detained by the then administration of Sultan of Zazzau (Sarkin Zazzau) Muhammad Ibn Uthman aka Kwasau, on the charges of deception and spying for enemies in the city, under the guise of a North African Muslim pious sojourner. Other accounts prevalent with the traditional learning centres suggested he even claimed being a Sharifi, a title identified with the known descendants of the prophet of Islam in Hausaland. He was awaiting trial and subsequently a judgement, when the British Captain Abadie seized power and authority in the territory. Kwasau was forced to abdicate the throne. Miller was freed and given a pass to establish the first missionary school in Northern Nigeria at the heart of the city, luring parents and children, to be given admission to train.

Thus, the then name and reputation of Miller in the society followed the kind of parallel educational institution that he accessorily founded as a legacy of colonialism, “Boko”, which translates as deceit, sleaze and public enmity in local parlance. Its enrolees became branded as either less conscientious, self surviving merchants or public enemies, who have made deliberate choice to serve as agents of disruption and destruction of the old genuine order. Even in this century children of the Kanem-Bornu and the Sokoto Caliphate are found everywhere in the social media debating as to whether “Boko” can be thought of or practiced as part of belief and essence of being (Akida) or it should continue to be treated as just means of survival, livelihood (Sana’a) or in the extreme, a forbidden fruit, reminiscent of Boko Haram for its purely materialistic content!

However still our social evolution guaranteed that there are also many who have realised the need to live above stale stereotypes and accept that the so-called institution that goes by the name deception (Boko) is no longer so. Not as a means of livelihood or Haram; but as an indispensable ingredient of socio-cultural development in as much as we need to remain relevant as a people on the ladder of civilisation world round. This also is achievable in practice only if opinion leaders and dedicated policy makers begin to elevate both the institution of Boko and its practice to the status of conscientious duty to God and society. Just as is with our known traditional and religious educational institutions, that held and sustained the robust moral fabric upon which held the essence of these societies, centuries before – or even after – our contact with the European colonial forces.

The Example of Isa Ali Pantami:

That was why also I found it easy to argue the other day! That if ever there is anything wrong about Minister of Communications and Digital Economy, Shaykh Isa Ali Pantami’s recent controversially detestable appointment to a position of professorship of Cyber Security at the Federal University of Technology Owerri, Imo (Vanguard, 15/11/2021); it is so only because it was an appointment made by Dr. Richard Samuel Miller from the early 20th century! However, what astonishes some of us most is the acceptance of Pantami to it despite its obvious negative issues in processes around merit, truth and justice.

Pantami being a product first and foremost, of traditional religious educational institution with a distinction; and as a one being looked up to as a Nigerian policy maker and a high-ranking Northern Nigerian public intellectual. Who can play a significant role in the current movement towards the alignment and integration of educational ethics and principles between western and traditional education systems; should not be seen riding on the bandwagon of the norm of treating new Nigerian academic awards or certificates like what Miller first instituted it to be in Northern Nigeria, as just mere meal ticket or other accessory to the pursuit of material opportunities only.

But it is our hope and that Pantami will wear his reflective cap. Prioritise the instruction of his conscience away from the shenanigans of the matrix of power around him. Reason with us in the prayer we pray for Nigeria and its institutions, since lack of its successful alignment with what it met, can be said to be at the origin of the dysfunction in education and public policy that bedevils the country. He should know also that to us and all other people of conscience world over, a title of a Professor will not add any meaning to what he already means to us now. At an extreme, it might make him less or more, than what he is now, depending on how the controversy surrounding the appointment is finally resolved!

Opinion

The Blending of Segmented Three Stars in Education—Abubakar Musa Umar

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Abubakar Musa Umar

Kano State is blessed with a wealth of individuals with diverse experiences, skills, and contacts across many spheres of life, including religious, cultural, and educational spaces. The likes of Dr. Sheikh Isyaku Rabiu, Sheikh Nasir Kabara, and Sheikh Jaafar Mahmoud Adam are among the few figures to mention, possessing vast Islamic knowledge appreciated worldwide. Recently, Kano State has been blessed with three educational experts with extensive knowledge of education, from its foundational levels to the peak positions of management and decision-making.

Malam Yusuf Kabir was a civil servant for 35 years, retiring in 2014 as Director of Planning, Research, and Statistics at the State Universal Basic Education Board (SUBEB) Kano. He started as a classroom teacher and later became an education secretary in different local governments. Since 2015, he has worked with development partners and achieved remarkable success with the Education Sector Support Program in Nigeria (ESSPIN), the Department for International Development (DFID), PLANE-DAI, and many others. He is currently the Executive Chairman of the State Universal Basic Education Board (SUBEB) Kano.

In the last seventeen months, Malam Yusuf has brought significant changes to basic education in the state. He initiated the first induction training for newly recruited teachers to prepare them for the job. He transformed both the staff and facilities to enhance services and improve job satisfaction.

Malam Haladu Mohammed, an international development expert, started his career as a classroom teacher and later transitioned to higher education, where he rose to the level of senior lecturer in the Department of Geography at the College of Arts, Science, and Remedial Studies (CAS), Kano. Malam Haladu created several educational programs and projects, working as a Team Lead with DFID, OTL, and, most recently, as Chief of Party at USAID Liberia. He is currently the Technical Advisor on Education Reforms to the Executive Governor of Kano State.

Dr. Yakubu Muhammad Anas, a development expert with more than two decades of track records of accomplishment, was a classroom teacher for years, rising to the rank of Head Teacher before resigning to join development work. He has supported many programs and projects within and outside the country, working with ESSPIN, DFID, KaLMA, and Sesame Square Nigeria. He provides technical support to the Kano State Education Emergency Conference and is currently assisting the Ministry of Education and its agencies in achieving their target goals and objectives.

The three stars worked on the same projects and recorded remarkable success in their respective areas. The stars have now blended again, working with the Kano State Government to revive the education sector.

The recent appointment of Malam Haladu as Technical Advisor to the Executive Governor of Kano, the transformation of basic education under the leadership of Malam Yusuf Kabir, and the technical support provided by Dr. Yakubu Anas to the Ministry of Education and its agencies testify to the government’s commitment to real educational reforms.

Education is currently in the hands of experts whose experience and contributions to the development of education are recognized and appreciated worldwide.

May Almighty Allah (SWT) grant them the wisdom to devise solutions to existing challenges and transform education in Kano State.

Long Live, Kano State

Abubakar Musa Umar is an educationist and a development expert writes this from Kano

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Opinion

Wearing the Turban, Bearing the Burden: The Enormous Task Before the New Galadiman Kano

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The promotion of Wamban Kano Munir Sanusi as Galadiman Kano today, May 2, 2025, marks an important moment in the history of Kano’s sarauta institution. More than a ceremonial installment, it is the continuation of a title whose symbolic and administrative significance has long anchored the cohesion of Kano; first as a kingdom, and since the nineteenth century, as an emirate. This moment is charged with expectation, arriving at a time Kano Emirate is caught in a vortex of political contestation, juridical uncertainty, and generational transition. It will be the day a man who is both brother and foster son to a former Galadima, and son-in-law to another, assumes such an important office.

The title of Galadima, derived from the Kanuri galdi-ma, meaning “chief of the western front,” emerged during the administrative reforms of Kano’s second Hausa ruler, Sarki Warisi dan Bagauda, in the 11th century. Over time, it evolved into one of the most powerful and most senior princely offices across Hausa land. Until Emir Abdullahi Maje Karofi (1855-1882) appointed his son Yusufu as Galadima, the title had traditionally been reserved for the king’s/emir’s uncle, eldest brother or closest male kin: typically someone older and therefore unlikely to succeed to the throne.

Elsewhere, I have argued that Maje Karofi’s deviation from this established custom was one of the remote causes of the Kano Civil War of 1893. In essence, the appointment of a son to such a crucial position, naturally altered the institutional role of the Galadima, who historically functioned as a check on the emir’s authority. This explains Maje Karofi’s decision to depose his brother Abdulkadir, for expressing growing concern over certain decisions and practices at court the latter deemed inappropriate.

As demonstrated by the reigns of Galadiman Kano Daudu, Atuma, and the Fulani-era Galadimas Maje Karofi and Tijjani Hashim, the office has often wielded influence that paralleled or even eclipsed that of the king/emir. Until the 19th century, titles like Dan Ruwatan Kano were accorded to the kinsman or son of the galadima, while Dan Darman Kano was reserved for his cognatic kinsman. Traditionally, the Galadima served as vizier, head of civil administration, and head of his own mini-palace, independent of the Emir’s court. Court praise-singers aptly describe bearers of the title as Daudu rakumin Kano, the camel that bears the city’s burden; Daudu gatan birni, the protector of the city; and Rumfa sha shirgi, the palace’s dust heap where disputes are deposited and resolved. In recent times, no one embodied such praise and fuction as the late Galadiman Kano Tijjani Hashim.

Widely regarded as the archetype of the modern Galadima, Tijjani Hashim redefined the office in an era when the sarauta was stripped of formal political power. He transformed it into a bastion of accessible influence, strategic mediation, and public service. His residence functioned as a daily court of appeals, open to aristocrats, commoners, and royal slaves alike. He was the man to whom a poor student could turn for a scholarship, a merchant for capital, a civil servant for promotion, a politician for sponsorship, and a broken family for reconciliation.

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Tijjani Hashim died in 2014 and was succeeded by the charismatic Abbas Sanusi, whose reign as Galadima was cut short by a protracted illness. Abbas Sanusi was a disciplined and astute administrator, widely respected for his command of the emirate’s bureaucratic machinery. Yet his tenure was constrained by declining health, which limited his capacity to perform some of Galadima’s traditional roles, particularly inter-familial diplomacy. It is from Abbas Sanusi that the title now transitions to his younger brother, Alhaji Munir Sanusi, marking a rare case of intergenerational and intra-familial continuity, even by the standards of Kano’s dynastic politics. Their relationship was not merely fraternal, it was paternal. Abbas raised Munir from infancy, shaping his worldview and instilling in him the refined fadanci he has mastered and discreetly used to his advantage. Adding further symbolic weight is the fact that Munir is married to Hajiya Mariya Tijjani Hashim, daughter of the very man whose name has become synonymous with the Galadima title in recent memory. Thus, the new Galadima stands at the confluence of two great legacies—bound by blood to Abbas, and by marriage to Tijjani.

Born on January 12, 1962, Munir Sanusi Bayero was the last son of Emir Sir Muhammad Sanusi I to be born in the Kano palace. Raised by his late brother, Galadima Abbas Sanusi, he later married his second cousin, Hajiya Mariya, a union that has continued to epitomize royal love and companionship. Alhaji Munir Sanusi received his primary education at Gidan Makama Primary School, and his secondary education at Government Secondary School Dambatta from 1976 to 1981. He later obtained a degree in Mechanical Engineering from the Indian Institute of Technology in New Delhi.

Galadima Munir Sanusi’s career commenced in the Kano State Ministry of Social Welfare, Youth, and Sports, where he served as a Transport Officer from 1989 to 1991. He later joined Daula Enterprises Co. Ltd, Kano, from 1991 to 1993. He currently sits on the board of several companies, including Tri-C3 and Unique Leather Finishing Co. Ltd, the second-largest exporter of leather in West Africa.

In 2014, the Emir of Kano Khalifa Muhammad Sanusi II appointed him as Dan Majen Kano and pioneer Chief of Staff to the Emir in Kano Emirate, He was elevated to the position of Danburam Kano in 2016 and Wamban Kano and district head of Bichi in 2024. Today, he assumes the prestigious title of Galadiman Kano.

Galadima Munir’s loyalty to Emir Muhammadu Sanusi II has earned him considerable admiration within and beyond Kano. When the Emir was deposed in March 2020 and exiled to Loko in Nasarawa State, Munir not only followed him into banishment but remained by his side through Lagos and back to Kano. Now that the Emir has rewarded that loyalty with the emirate’s highest princely office, Munir faces a challenge no less noble than the title he inherits.

For one, loyalty is only one pillar of what I call, “the burdens of the Galadima”. The office demands generosity, accessibility, discretion, and the ability to shoulder the hopes of a people whose faith in the sarauta system is repeatedly tested. Here lies the Galadima’s greatest trial. Like his predecessors, he must cultivate a public image as a patron of the weak, a reconciler of royal, noble amd common feuds, and a figure of last resort to both the high and the low. He must embody _rumfa sha shirgi_ in practice: bearing the burdens of others, not just out of obligation, but with discernment, sincerity, and grace. His word must be his bond, for _zancen Galadima kamar zancen Sarki ne_: the word of the Galadima is expected to be final, unwavering, and free of bitterness.

The task becomes all the more urgent against the backdrop of Kano’s current emirship crisis. While Emir Muhammadu Sanusi II’s return has been celebrated in many quarters, it remains the subject of intense legal and political contestation. In this precarious climate, the Galadima must go beyond ceremonial visibility. He must be the Emirate’s anchor, bridging palace factions and translating the noble project of restoring the sarauta back to its sense to the wider public. Galadima Munir’s early efforts at reconciling estranged branches of the royal family and diffusing internal tensions suggest a promising political instinct. But history demands more than instinct; it demands an ethic of honor and sustained human investment.

To become Galadiman Kano today is not merely to wear a turban. It is to accept a lifetime project of prioritizing the interest of the Sarauta and the talakawa over one’s. It is knowing that one’s home inevitably becomes a revolving court and one’s influence becomes public trust. Any failure to wield it generously, the memory of that failure will linger far longer than any quiet success.

Alhaji Munir Sanusi ascends the title of Galadima with the wind of history at his back and the shadows of giants before him. He is son and brother to a Galadima, and son-in-law to the most revered of them. If he can merge these legacies with his quiet resolve and proven loyalty, he may yet restore the Galadima as the most vital conduit between the emirate and its people.

As the title awaits its meaning, Kano welcomes its new Galadima.

Allah ya kama, Raba musu rana da hazo

Allah ya taya riko, Daudu kwatangwalon giye.

Allah ya taimaki, tomo jiniyar gari

Huzaifa Dokaji writes from New York and can be reached via huzaifadokaji@gmail.com

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Opinion

Open Letter to the Group Chief Executive Officer, Nigerian National Petroleum Company Limited (NNPCL)

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By Kehinde Moshood

Dear Group Chief Executive Officer, Mr Bashir Bayo

I write to you in light of the ongoing investigation into our nation’s refineries, calling for immediate action to ensure transparency and accountability within the Nigerian National Petroleum Company Limited (NNPCL). It is imperative that the Chief Financial Officer, Adedapo Segun, be suspended pending the outcome of this investigation.

The scandal surrounding the refineries was perpetrated during his time as …was perpetrated during his time/ tenure as GGM Treasury and also involved as EVP Downstream. This raises serious concerns about his potential involvement or oversight regarding financial operations at the time. Suspending him while the investigation is ongoing will not only safeguard its integrity but also demonstrate your administration’s commitment to justice and fairness.

Should he be cleared of any wrongdoing after a thorough and independent review, he may be recalled. However, allowing him to remain in office while the investigation is underway undermines the credibility of the process and may hinder efforts to achieve genuine accountability.

Suspending those responsible for financial control is a necessary step toward achieving meaningful reform. Without holding key financial officers accountable, we risk perpetuating a system where those entrusted with financial oversight escape scrutiny, making true reform unattainable.

One critical question remains:Why has Adedapo Segun been spared? Is it because he was appointed during the tenure of Emmanuel Ibe Kachikwu? If the new leadership is truly committed to transparency, this question must be addressed without hesitation.

Suspending Dapo Segun would send a strong message that your administration will not tolerate any form of impropriety. The new Group Chief Executive Officer has made commitments to transparency, yet allowing an individual allegedly linked to the scandal to remain in office contradicts that mission.

This is an opportunity to reinforce public trust in the NNPCL. Taking the necessary steps now will ensure that the Nigerian people see real commitment to fairness and accountability under your leadership.

I trust you will take the bold and necessary action required at this time.

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