Features

The Imperative of Community Ownership of Telecommunication Infrastructure

Published

3 years ago

June 26, 2022

By YZ Yau

From independence to 2000, all Nigerians experienced about telecommunication infrastructure and services was public ownership. We remember the days of the P and T, the monolith, which instead of providing services, was rather contributing to enriching the English Language, such that many Nigerians believe that TOS (and even had its past tense, tosed), was a genuine English word, confusing it with the English word Toss. Few could remember that it actually stood for “temporarily out of service”. Because it was perpetually tossing the lines, resulting in them being tossed(!), and the fact that to get a phone line, you had to pay expensively for a survey to see how the cable from the exchange could come to your office or house, David Mark, then a serving military officer and Minister of Communications could declare that telephone was not for the poor. The irony of course was lost in that here was a public institution for which those who have supervisory role on it says it should can only cater for the rich, and the poor should go and beat drums or a gong.

With the takeover of national policy making space by such front organizations as World Bank/IMF and the World Trade Organization, a new orthodoxy, of the market as the cure all solution, became dominant in the late 1980s and the new gospel became that we needed to privatize all publicly owned investment. We were told that private ownership could make life abundant and telephone could become also for the poor. And government organized an auction and gave licenses for private investors to roll out their own networks and with time NITEL become moribund and a carcass, with public officers lining up to dubiously claim to be its inheritors, the baby chameleons who had to kill their mother in order to prosper.

Once privatization became the new thinking, government-speak changed. No longer was the egregious declaration that telephone was not for the poor because now they needed poor to also have it. There is no contradiction here. The logic was the same. Investors need to make profit and the only way they could make profits was to maximize the number of users, thus driving traffic and since the rich was and is still, only a tiny drop in the population, the poor became a potential market.

But this is not to say that there is no counter logic, which is that telecommunication could be useful for the poor. It was this other logic that prompted the United Nations General Assembly to initiate the campaign for digital inclusion with the slogan of “Leave No one behind”.

There was also another logic behind the expansion of the telecommunication infrastructure. With the advent of GSM, the service providers as well as equipment manufacturers found that their home markets in Europe were already nearly saturated and had no potentials for easy profits. This was why they suddenly became the friends of Africa and the poor in Africa, that we all must have access to telephone. They invaded the virgin markets of continent, preaching the new truth of public disinvestment, event when their own public corporations such the British Telecoms and it French counterpart (both public corporations) were going for shares in privatized similar corporations in African countries and for years, Africa was recording the fastest growth in tele-density, even as it was still lagging behind.

But growth in a linear model, can never go forever. Sooner than later, it flattens and saturation could be reached. And it did not take for this to occur with providers failing to capture the poor, and the poor remaining excluded. The mobile networks providers soon found that they have expanded to all the profitable locations and what is left are those that are not profitable: areas of low population density, communities that are too poor to spend a few minutes saying hello to each other on phone and areas that are too difficult to reach. The result is that in spite of the claim to universal GSM coverage, we found a number of communities across the country where they lacked access to mobile signals or the signals are too weak, even after climbing trees and mountains to make calls. These are the communities that government preferred to call “underserved and unserved”. By its assessment, there are about 114 such communities with a combined population of about 50 million people.

So what are we to do for these people? Government has accepted the imperatives of addressing digital exclusion. It is important to address, not necessarily because it is good for the poor but mainly because it is also good for government. It would make government more effective, efficient and can easily police people via electronic surveillance systems and other privacy intrusion devices.

So what is to be done about these communities that are not profitable for the investors? Is government going to eat its pie and return to some public ownership? Or will it continue to bemoan the failure of the market to meet this critical national need, impotently doing nothing? Global best practice suggests a different path. Ownership is not just either public or private. There is a third layer, which is community ownership, that is distinct from both public and private ownership models. Communities have a long history of coming together to pool resources and endowments to seed and own their own infrastructures, providing services that they need by themselves. Such telecommunication infrastructure is referred to as community networks.

Community networks have proved to be veritable means of promoting digital inclusion, and addressing the many dimensions of the digital divide. They do not require government budgeting or coercing private investors through a carrot and stick strategy to address digital unprofitability. They have many advantages. One of them is that because they are community planned, implemented and managed, they allow for greater control and autonomy over telecommunication infrastructure. They give communities opportunities to unpack and remake technology, providing better conditions for learning and democratization of the expansion of the frontiers of technology. As they involve people at grassroots, they allow for experimentation and allow for people to innovate and demonstrate their creativity. Community networks make people to learn more about technology and to see technology more as social tool for problem solving than just mere antefact.

They also add value to the major telecommunication players in that they are able to generate traffic in areas that hitherto are “traffickless” and deliver them to the networks of major players, thus mopping new revenue. In turn, they also convey and deliver traffic from the major players to their communities, adding to the revenue mopping. Community networks bring many more digital solutions such as eHealth, eLearning, ecommerce, etc to communities that are excluded.

I didn’t attend primary, secondary schools-Tinubu Tells INEC

Finally, their services are more affordable. Why is it more affordable? The reason is that they are not set up with profit as the central element. And their sustainability is assured not through monetary dividend but through the new opportunities they bring to the communities. For instance, community networks in unserved areas easily improve access to education, as members of the community could have access to e-learning platforms and online educational opportunities. They improve access to healthcare, bringing medical practitioners who are not particularly located in the communities thus bring new skills, knowledge and practices that are outside the communities. Healthcare seekers could engage with providers elsewhere via telephone and internet, guaranteeing cheaper and faster interaction between patients and healthcare providers. They also bring opportunities for new businesses, thus creating jobs that hitherto could not have been possible. In the end, community networks are not only tools for digital inclusion but also economic inclusion and for addressing poverty and educational marginalization.

So why do we not have community networks in Nigeria? The answer is simple: we do not have a national policy on community networks in the country. We do not have an interconnectivity framework for connecting these new tier of players to the MNOs and to their peers.

The technology for community networks is not as complex as that of MTN. In a number of countries, where community networks have taken roots, governments have found ways to help them provide cheap services while remaining relevant to the needs of their communities. For instance, the effective utilization of the TV white space is one particular opportunity that many countries have allowed for the use of community networks. Low-cost microwave backhaul technologies in both license-exempt and licensed frequencies have also easy cheap access by community networks to fibre optic point-of-presence. In Brazil, Mexico and India, communities use bamboo to build and erect telecommunication towers in place of steel structures that expensive, heavy to deploy and too difficult to transport in areas where transportation is poor.

Government has long stated its commitment to digital inclusion and ending the ridiculous presence of underserved and unserved topologies in our cyber map. It has understood the benefits that comes with ending the digital divide both for itself and for the citizens. It has even articulated a national digital transformation agenda in addition to the National Broadband Plan, both of whose objectives cannot be realized when nearly half of the population is digitally left behind. Is it too much to ask government to quickly come up a with a national policy on community networks so that those communities that have been organizing and wanting to set and manage their digital infrastructure could do so? It may well be the legacy that a Prof Ali Pantami leadership of the Ministry of Communication and Digital Economy is being beckoned to bequeath to posterity. In his relentless search for innovation, he is sitting on one key innovation that will open up the flood gate of innovations at community level. Dare him to try and there is a whole world of innovation to win.

Y. Z. Ya’u, Executive Director of Centre for Information Technology and Development (CITAD), wrote in from Kano.

Related Topics:CITAd Kano Nigeria YZ Yau

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Why I want To Rewrite Kannywood’s Playbook – Dan Hausa

Published

3 months ago

August 28, 2025

Nigerian Tracker

Kamilu Danhausa

By Saif Ibrahim, Kano

Who is Dan Hausa?

I am Kamilu Ibrahim born 31 years ago, but most people know me as Dan Hausa. I was born in Fagge, Kano State, and from the very beginning I knew I wanted to tell stories that reflect the realities of my people. I trained at the High Definition Film Academy in Abuja, SAE Institute, and also took part in the U.S. Embassy’s Filmmaking for Impact program. I join the fikm making industry and started directing in 2017 because I wanted full control over how my stories are told.

Can you tell us a bit about yourself and your journey into film directing?

My journey began with a love for storytelling—I started as a scriptwriter, then worked closely with experienced filmmakers before directing my first film. Over the years, I’ve learned that directing isn’t just about cameras and lights, but about understanding people, culture, and the power of narrative.

Growing up, I saw how films could educate and inspire people. In Arewa, cinema is more than entertainment—it’s a mirror of society. I wanted to use that mirror to reflect our values, challenges, and hopes. That desire to make meaningful films pushed me into directing.

What sets your work apart in today’s Kannywood?

For me, it’s about merging modern cinematic techniques with our Hausa cultural identity. I love bold visuals and tight storytelling, but I never want to lose that traditional heartbeat of my origin. My goal has always been to raise our production quality to international standards while staying true to our roots”, proof of that is clear in my current and biggest project, “Wata Shida.

How would you describe your directing style?

I like to call my style “realism with purpose.” I focus on authenticity—every scene, every performance, every frame must feel true to life. But I also ensure that there’s always a message, something the audience can take home and reflect on.

Can you highlight some of your notable works?

Sure, there is Wata Shida which is currently airing and has an overwhelming response from the public and the likes of Lulu Da Andalu a myth-inspired adventure series showing on AREWA24 and YouTube. YouTube pushed us to think bigger in terms of story and production. Mijin Hajiya earned me Best Director at the 2024 Kano Entertainment Awards, while Tataburza made waves at film festivals. Earlier films like Bakon Yanayi (2019) and my debut Kulba Na Barna (2017) helped me define my style. My latest project, Amaryar Lalle, starring Rahama Sadau, premieres August 2025 on Sadau Pictures TV. Each project is a step forward in showing what Kannywood can achieve.

What awards and recognitions have you earned?

I have also been recognized by the Arewa5050 Awards and Kaduna International Film Festival (KIFF) for Lulu Da Andalu, which even won Best Indigenous Hausa Film. There’s also an AMVCA nomination for best Africanindigenous language , which is exciting because it means Hausa stories are getting wider attention.”

Who are your key collaborators?

Filmmaking is teamwork; TY Shaba has been a creative partner on several projects, especially on Lulu Da Andalu. I have WORKED with Rahama Sadau on Amaryar Lalle has been fantastic; she brings so much energy to the screen.”

What themes do you explore in your films?

I like telling stories where modern life clashes with traditional values—family conflict, cultural identity, gender roles. These are real issues in our society, and I try to explore them honestly but cinematically. I believe film should make people feel and also think.”

What is your next project?

I am working on Wata Shida Season 2, a story about a woman who enters a six-month sham marriage to protect her inheritance. It’s socially meaningful but also very entertaining. I will also continue with season 2 of “Amaryar Lalle.”

Can you tell us a little about your latest project?

This project is very close to my heart. It follows a young girl fighting to get an education in a society full of obstacles. Through her eyes, we see how family, tradition, and resilience collide, and how hope can survive even in the harshest situations.”

What inspired you to make this story?

Growing up, I saw so many bright young girls whose dreams were cut short just because they were girls. I felt a responsibility to tell this story—not as fiction, but as a mirror of what is happening around us.

How do you balance tradition and modernity in your work?

A: It’s about respect. I respect our traditions, but I also embrace new technology and ideas. In my films, I make sure traditional values are represented truthfully, while using modern techniques to improve production quality.

What challenges do you face as a director in Kannywood?

Budgets are often limited, and resources can be scarce. But the biggest challenge is sometimes societal misunderstanding of what we do as filmmakers. People forget that film is also an art form and a tool for change, not just entertainment.

Can you tell us your favourite project

Every project has its own special memory, but I’m proudest when a film sparks conversation or impacts people’s lives. For example, one of my recent films about youth unemployment led to community discussions and even small initiatives to help young people. That’s when I feel film is doing its job.

What advice would you give to aspiring directors?

Learn the craft—don’t rush. Watch films, study scripts, spend time on set even if it’s just to observe. Most importantly, stay humble and focused. Filmmaking is about patience, teamwork, and vision.

What should audiences expect from your upcoming projects?

Expect more powerful stories rooted in our culture, with better technical quality. I’m working on projects that tackle real societal issues, and I believe they’ll resonate with audiences not just in Arewa, but globally.

Features

Antenatal Care: Why some women misses several sessions

Published

4 months ago

August 18, 2025

Nigerian Tracker

By Aisha Muhammad Rabiu

In many parts of Northern Nigeria, antenatal care is a vital step in ensuring the health of both mother and the unborn child. Yet, an increasing number of women are neglecting this crucial stage of pregnancy, putting themselves and their babies at serious risk, hence the high infant, mother mortality rate.

Health experts have been warning that antenatal visits help detect pregnancy complications at its early stage, provide essential supplements for healthy mother/child development, and educate mothers on safe delivery practices. But for some women, they find antenatal care as a burden either due to poverty or lack of awareness based on cultural practices and beliefs. As such antenatal remains a neglected priority.

In Kadawa, Fatima Sani, a 28-year-old expectant mother, admits she has not attended a single session of antenatal since the start of her pregnancy. she said “It’s not that I don’t want to go, but the clinic is far from my house, and my husband says we should save the transport money for delivery day. I just pray Allah protects me and my baby.”

From Dan Bare, Shago Tara precisely, Khairat a mother of 4 shares her reasons for not attending antenatal session even though she is fully aware that the session is very important to pregnant women. She said “I feel healthy, so I don’t see the need to go for antenatal. My mother gave birth to all her children at home without any clinic visits, and they all survived.”

In Rijiyar Zaki, Hadiza Mukhtar recalls her previous pregnancy, where she skipped antenatal visits entirely. “The nurses were rude to me when I first went. I decided I would not return. This pregnancy, I haven’t gone at all,” she confesses.

For Usaina Muhammad of Kurna, the problem is financial. “I can’t afford the registration fee, and I also have other children to feed. I know antenatal is important, but survival comes first.”

Meanwhile, Maryam Lawan of Layi Kaji reveals that misinformation has influenced her decision. “Someone told me that the iron tablets they give at the clinic make the babies grow too big, making delivery harder. So, I decided to avoid it altogether.”

Medical professionals emphasize that skipping antenatal care increases the risk of complications such as anemia, high blood pressure, infections, and even maternal or infant death. Dr. Ibrahim Musa, a gynecologist in Kano, warns: “We see many emergencies that could have been avoided if the mother had attended antenatal. Most of these cases arrive late, making it harder for the doctors to save lives.”

Experts and community leaders agree that raising awareness is key in addressing the matter. Antenatal care should be made more affordable, accessible, and culturally acceptable for all women. Religious leaders, health workers, and family members all have a role to play in encouraging expectant mothers to attend regular check-ups.

Neglecting antenatal care is not just a personal choice; it’s a public health concern that affects families, communities, and the future of the nation. Ensuring that every mother has the knowledge, resources, and support to seek antenatal care is a step toward a healthier society.

Aisha Muhammad Rabiu writes from Bayero University Kano (BUK) and she can be reached at Email: aishatama2020@gmail.com

Phone no.08084273341

Features

Rano’s Peaceful Legacy: More Than a Slogan, One Tragedy Won’t Define Us

Published

6 months ago

May 29, 2025

Nigerian Tracker

For decades, Rano Garin Autan Bawo has proudly stood as a symbol of peace and harmony in Kano State. It is a place where neighbors look out for one another, where disputes are settled through dialogue, and where diversity is met with respect—not resentment. In Rano, peace is not just a slogan—it is a way of life passed down through generations.

The tragic incident that recently occurred at the Divisional Police Station in Rano Local Government has deeply shaken our community. Known for generations as one of the most peaceful and united areas in Nigeria, Rano now faces the painful reality of an attack that led to the death of a Divisional Police Officer and the destruction of police property. This senseless act of violence goes against everything our community stands for and must not be seen as a reflection of who we are.

Rano has long been recognized for its peaceful spirit, tolerance, and respect for all. People from different backgrounds, religions, and cultures have lived side by side here in harmony. This didn’t happen by chance—it is the result of years of effort by our leaders, religious figures, and ordinary citizens who believe that our strength lies in our unity and diversity.

Our respect for law and order is deep-rooted. We understand the crucial role that security personnel play in keeping our community safe. The people of Rano have always appreciated the risks and sacrifices made by the police, military, and other agencies to protect lives and property.

Respect for the law here is not just about obeying rules—it’s about a shared belief in justice, fairness, and solving problems peacefully and legally. This belief has helped build a respectful and cooperative relationship between the police and the people.

What happened at the police station is completely out of character for our community. The individuals who carried out this attack do not represent us. Their actions go against the values that have shaped Rano. We strongly condemn what they did and make it clear that their behavior does not reflect who we are.

The loss of the Divisional Police Officer is not just a blow to the Nigeria Police Force or the Kano State Police Command—it is a loss for all of us. He wasn’t just doing his job; he was part of our extended family. His death is an attack on the peace and security that we all hold dear.

We send our deepest condolences to his family. No words can ease the pain of losing a loved one in such a brutal way. Our thoughts are also with his colleagues in the police force, who have lost a brother and a friend.

We also stand with the Kano State Police Command and the Nigeria Police Force as they face this heartbreaking loss. We understand how much this affects their morale, especially at a time when their work is more important than ever.

Destroying police buildings and equipment is not just an attack on law enforcement—it’s an attack on the very system that helps keep us safe. These facilities belong to the people and serve the entire community. Damaging them harms everyone, especially the most vulnerable among us.

We urge the government and relevant authorities to investigate this incident fully and fairly. Those responsible must be held accountable. Justice must be swift and uncompromised. Our community deserves to see the law upheld and the wrongdoers brought to book.

To our young people—the future of Rano—we ask for calm and reflection. We know that you may be frustrated or angry about many issues. But violence is never the answer. Taking the law into your own hands only brings more pain and setbacks for everyone.

Instead, we encourage our youth to focus on positive, constructive paths. There are peaceful, legal ways to raise your voices and push for change. Use those channels. Help move our community forward.

Rano must now focus on healing, rebuilding trust, and recommitting to the peaceful values that have always defined us. We must come together—young and old, leaders and citizens—to ensure that such violence never happens again.

We call on traditional leaders, religious figures, community elders, youth leaders, and all residents to stand united in promoting peace and respect for the law. Let’s strengthen our partnership with security agencies and support their efforts to keep us safe, while also holding them accountable to serve with respect and dignity.

How we respond to this tragedy will shape our future. Let us choose unity over division, peace over violence, and hope over despair. The actions of a few will not define us. We will protect the legacy of peace that Rano is known for and continue working together for a better tomorrow.

Buhari Abba wrote this piece from Unguwar Liman Rano.