(47): Dual Professorship, borderless scholarship (III)

Thus, by 2010 he had become one of the world’s leading authorities on Hausa media popular culture, evidenced in the dozens of books, journal articles and book chapters he has published in the area (see, for instance, his website, Foundation for Hausa Performing Arts).This, in addition to over 50 conferences in Nigeria, Niger and countries like US, UK, Germany, Morocco, Senegal, Egypt, Ethiopia, Turkey, Switzerland, Cameroon and South Africa.

In March 2012, he took up appointment as the European Union Visiting Professor of Media and Cultural Communication at the University of Warsaw, Poland, where he taught a course on African popular culture, as well as another one on global dimensions of folktales. His visit in Poland culminated in a guest lecture he delivered at the Institute of Mediterranean and Oriental Cultures, the Polish Academy of Science, Warsaw in June 2012.

On his return to Nigeria, and taking into consideration his considerable contributions to the area of media and cultural communication, he was encouraged by the Bayero University authorities to submit his papers for possible promotion to the Chair of Media and Cultural Communication In the Department of Mass Communication where he had been teaching since 2006 (and supervising MSc and PhD students) in order to boost the development of the field in the university, and also add to the manpower strength of a proposed Department of Theater Arts and Film Studies in the University.

On Wednesday 30th January 2013, the Council of the Bayero University Kano approved the recommendation of his assessors that he should be promoted to the position of Professor of Media and Cultural Communication, and be transferred to the Department of Mass Communication. Prof. Adamu, to the best of my knowledge, is the first person from northern Nigeria to have double professorship and in two different disciplines (Education, and Media Studies).

The journey was not easy for him, for it took 15 years to establish his intellectual credibility in mass communications (from 1997 when he was first promoted to professor of Science Education, to 2012 when he was promoted to professor of media and cultural communication). Along the line, though, he had pioneered a radical approach to the study of media and its impact on traditional cultures. His works,    ranging from critical analyses of media censorship to rap vocal wars among Hausa musicians, and most significantly, his intertextual analyses of translocation of literary and visual cultures from other parts of the world to Hausa societies, including studies of posters, artworks, have opened up new vistas of research for other researchers who were unsure of the dividing line between mainstream mass communication, with its focus on print and broadcast journalism, and a more redefined media studies.

His pioneering use of digital technologies to record local performances and share them on content sites such as YouTube also created a community pool of what he refers to as ‘citizen anthropologists’ who can now digitally record ordinary, but significant lives, and share them to the world to provide a more balanced picture of traditional communities.

Again, as far as I know, he might probably be the only professor of media and cultural communication in Nigeria. If not, then his addition to the surely small pool would greatly help to open up mass communication and bring it to the current age where the boundaries are blurred, and SNSs have enabled the creation of new virtual avatars that are often doppelgängers of their creators – drawing new attention to social identity theory, where the society is no longer what we know, but is made up of digits and buttons in the virtual matrix.

In conclusion, I congratulate Professor Abdalla Uba Adamu, and the Bayero University community for this achievement. I couldn’t think of a better way to conclude this series, than with the words of one of Professor Abdalla’s students, and equally another intellectual in his own right, Dr Salisu Shehu, who stated that “our teacher is also a man of candor, never given to kumbiya-kumbiya or gossips. How would he have time for these vanities when he always has one paper to write or one conference to make lead presentations or globe trotting across the continents to distinctively make spectacular outings and presentations in academic and intellectual fora?. Allah Ya ja Kwana, Ya Kara lafiyar Farfesa. Allah ya  kara basira. Allah sanya tsoron Allah a cikin ilimin. Allah sa ya zama hanyar tsira duniya da lahira [Long live the Professor. May Allah bless him with a sound health, increase him in wisdom, inculcate God’s consciousness in his knowledge, and may He make it a source of salvation in this world and the hereafter]. The Aminu Ala's of this world must be rehearsing some bakandamiya to celebrate the double Professorship”.

10:41

17^th February, 2013

(46): Dual professorship, borderless scholarship (II)

Professor Abdalla Uba Adamu was  born in Daneji, the city of Kano, northern Nigeria, and he was employed as a Graduate Assistant in Science Education in the Department of Education, Bayero University, Kano, Nigeria, in 1980. By October 1997 he had become Professor of Science Education and Curriculum Studies – the youngest professor from Kano at the time at 41 years. His undergraduate training was in in Biology and Plant Physiology Education (at Ahmadu Bello University, Zaria, 1979), and his postgraduate specialization at the Masters level was in History and Philosophy of Science (University of London, 1983), while for his D.Phil. (at the University of Sussex, England, 1988), he specialized in Human Resource Development.

His intellectual internationalization started in 1991 when he was appointed Visiting Associate, Center for Studies in Higher Education, University of California, Berkeley, United States as Fulbright African Senior Research Scholar. He was the first person from the north of Nigeria to become a Senior Fulbrighter, even though at that time he was only 35 years! His residency in Berkeley led to a book, Reform and Adaptation in Nigerian University Curricula, 1960-1992: Living on a Credit Line published in 1994 in New York by The Edwin Mellen Press. In 1993 he set another record as the first academic from northern Nigeria to be invited  by the Rockefeller Foundation as Visiting Resident Scholar, Bellagio Conference and Study Center, Italy where he developed ideas for a book on higher education.

In 1999, in the wake of the public furor that trailed the popularity of Hausa contemporary fiction,  he changed the focus of his research to media and cultural communication, starting with observations about the then burgeoning Hausa popular literature – an engagement that led to many lively debates in the pages of newspapers in northern Nigeria, especially the New Nigerian Weekly under the guidance of Ibrahim Sheme who actually facilitated and mediated all the discussions on Hausa popular literature. Prof. Adamu’s deep interest in computing and literary expression led to his developing Hausa hooked characters (Ɗ, ƙ, ɗ, ɓ, Ƙ, and Ɓ) as font sets to facilitate Hausa wordprocessing in 1996. His engagement with the Hausa literati soon merged with similar interest in Hausa video films in 2001 and by 2003 he had facilated the convocation of the first conference on Hausa video film industry in Kano – a first, not only for the Hausa film industry, but also for any African video film industry; an endeveaor which led to a book, Hausa Video Films: Economy, Technology and Society, co-edited by Prof. Yusuf Adamu and Prof. Umar Faruk Jibril (Kano, Center for Hausa Cultural Studies, 2004).

When Internet became available in Kano sometime in 2000 he quickly seized its social networking potentials long before Facebook became a reality in 2004 by creating online communities on Yahoo! Groups channel to discuss Hausa music, literature and film in 2001. This not only brought the attention of the larger networked world to Hausa popular culture, but also provide an opportunity for others to develop similar virtual communities aimed at discussing all aspects of contemporary life of the Hausa, both at home and in Diaspora.

His cultural activist engagement in the communicative aspects of Hausa popular culture within the context of what he always refers to as ‘transglobal media flows’ made the Department of Mass Communication to employ him as a Part-Time Lecturer in 2006, where he was given courses to teach that eventually included Online Journalism, Advanced Media Research Methods, Critical Writing and Review, Aesthetics and Film Criticism, and Media Studies at both undergraduate and postgraduate levels. 

In 2008, Prof. Adamu was appointed country partner by the Volkswagen Foundation, Germany, in its project, Passages of Culture, which networks African (Bayero University, University of Yaoundé, Cameroon and the University of the Witwatersrand, South Africa) and European Universities (University of Basel, Switzerland and Freiburg University, Germany). The project seeks to determine, through extensive research involving some 10 PhD students, how culture moves intertextually between one literary passage to another. Prof. Adamu was also appointed advisory to the proposed board for the Center for Study of Music in the World of Islam, Abu Dhabi (which had its origins in a conference in Morocco), and which engaged him in a project on visual preservation of Hausa children’s songs.

Prof. Adamu is also one of the few, that can be called ‘practitioner-scholars’. Not only does he teach media theories and popular culture, he actualizes it. By 2012 he had recorded ethnomusical and religious performances in both video and audio which ranged from re-recording of Aliyu Namangi’s nine-volume Wakokin Imfiraji [Songs of Salvation], to beggar minstrel music, and female Fulani children’s camp songs; as well as Sufi religious performances by bothQadiriyyah and Tijjaniyyah Sufi adherents in Kano.

As a Music Director, Prof. Adamu recorded what he called ‘Hausa Classical Music’ – a performance of four musical pieces (without any vocals) by three traditional Hausa musicians playing gurmi (sort of shortened lute), duman girke (bongos) and sarewa (flute) in 2006. He called the band, ‘Alfijir’, [dawn], to indicate the new direction he hopes to forge for Hausa music. Three of the instrumental compositions last for over 15 minutes, with the fourth closing the performances at 4 minutes. In 2008 he obtained private funding to produce a documentary on the Kano Horse Pageantry festival, Hawan Sallah, which takes places after Ramadan and during Eid-al-Hudha. He called the film, ‘Equestrian Elegance’. The film was directed by Bala Anas Babinlata, and was reviewed by Carmen McCain. In addition he had organized seven musical concerts for the British Council when it was in Kano, always introducing elements of fusion – for instance, creating what he called. ‘Kukuma Rap’; rap lyrics with Hausa kukuma beat. He has established a YouTube Channel to share his ethnomusicological recordings.

01 Rabi al Thani 1434

11/02/13

(45): Dual professorship, borderless scholarship

This piece is a personal tribute to my teacher, mentor and intellectual associate, on his appointment as a professor of media and cultural communication at Bayero University, Kano, the first person to achieve that position after acquiring a professorial chair in science education back in 1997.

I knew Professor Abdalla Uba Adamu, first on the pages of newspapers through his writings that cut across media, cultural studies, education and identity representation. My first contact with him was between late 1998 and 1999 as a young undergraduate student of Mass Communications at Bayero University, Kano.

The word internet was quite new in Nigeria then, and I wanted to know about it, our elder brother Professor Yusuf Adamu took me to his office, but the Prof was not around, Professor Yusuf Adamu asked whether I have ever used the internet, the answer was a capital NO, he quickly on the computer in Prof Abdalla’s office and opened the Google search engine, what would you like to search? Asked Alhajin Koko, the name we call Professor Yusuf Adamu at home. Anything, I replied, he searched the words “Kano Wall”, and there came pages on the history of Ganuwar Kano. We left the office after waiting for a while, but then for me, knowing his office was the first step in establishing contact with Professor Abdallah. Almost every week I will branch at his office and greet him, until sometime around 2000 when I was appointed the editor of Kano State Student’s Journal. I went to Professor Abdalla to request for contribution into the Journal.

That very week I wrote a short piece in the Weekly Trust newspaper very critical of a former military governor from Northern Nigeria. Professor Abdallah turned to me and said, “so you were the one who wrote about the former military governor, be careful, he is a mafia”, but the smile on his face told me that he wasn’t threatening me, but it is the way teachers test the resolve of their students. “come back next week for the article”, on arrival the following week, the article, on Professor Abdalla’s contribution to the creation of Hausa fonts was there on the desk of his secretary Malam Kiyawa. That was the turning point, my visits became regular, and he would always call me in case he has any work that requires the input of a student.

In the same year, I started a programme in radio Kano II, FM station called Islam in Focus and Muamalat, previously run by Sheikh Muhammad ibn Uthman and Dr Salisu Shehu. I regularly invited lecturers from Bayero University, Kano, and that was how I came in contact with our teachers like Professor Aliyu Dauda, Professor Bashir Galadanchi, Professor Aliyu Baffa Umar, my great friend and senior colleague Dr Farouk Sarkin Fada and many more. One day I invited Professor Abdalla as a guest to discuss the role of the internet in Islam, and we recorded it in three series. After the recording on our way back, after a brief stop for lunch in Mr Biggs, while driving around Gidan Murtala round-about, he asked me a question, what is your plan, what would you like to be? I told him everything about myself, my thirst for knowledge and desire to be a university teacher.

From that point, Professor Abdalla made it a project to advise me, provide me with books, and engage my service in the different projects that he handles whether at Bayero University, for non-governmental organisations, state institutions etc. When I was writing my undergraduate project on the “historical development of the internet and its utilization in Africa with reference to Nigeria” he provided me with at least 90 percent of the materials for the project.

It was through him that I met several individuals at the intellectual, political and even international level. These include the likes of Dan Masanin Kano, Alhaji Yusuf Maitama Sule, Malam Ibrahim Ado Kurawa, Malam Ibrahim Sheme, Professor Abubakar Rasheed, Professor Hamman Yola, Professor Abdurrashid Garba, Professor Saidu Babura, Professor Gidado Tahir, Professor Ibrahim Suleiman of ABU Zaria, Governor Attahiru Bafarawa, the late Sultan of Sokoto Alhaji Muhammadu Maccido, the Emir of Zazzau, the late Talban Bauchi Dr Ibrahim Tahir, Wazirin Katsina Dr Sani Abubakar Lugga, Miss Gillian Belben, Merryl Wyn Davies, the author of Why do people hate America? (Along with Ziauddin Sardar), Professor Ziauddin Sardar, another accomplished author; Professor Graham Furniss, Prince Phillips and Queen Elizabeth during the Commonwealth summit in Abuja in December 2003 etc.

Sometimes he gave me assignments that I felt, were by far beyond my capacity to handle, when I hesitated, he would say “you can do it”. I can’t forget when in 2003, as a Youth Corp member, he asked me to travel alone from Kano, to go and convince a governor about a programme on Islam and the media to be held in his State. On another occasion, as a Graduate Assistant, he gave me the near impossible task of producing a conference paper on the contribution of Nana Asma’u, the daughter of Sheikh Usman Danfodio within three days, an area completely different from Mass Communication. Professor Abdallah was doing this to develop my capacity when I was between the ages of 23 and 25.

Throughout my studies in the United Kingdom, from masters to PhD, he supplied materials, worked to get assistance from the Kano State Scholarship Board for me, or called to advice on what I need to do to succeed. So when I heard about his appointment as a professor of media and cultural communication by Bayero University, Kano, on 30^th January, 2013, it was a welcome development, first because I am aware of his contribution in this field, secondly, it is an area that require high caliber professors to develop, and nurture younger academics for the development of the field. But who is Professor Abdallah Uba Adamu? Join me next week for an update insha Allah.

22^nd Rabi al Awwal, 1434

2^nd February 2013

(44): Fighting attitudinal poverty in Northern Nigeria (III)

The issues discussed about Malam Bahaushe are not new, nor are they unique to him. In fact one thing that surprises me a lot is when you meet Hausa people from countries other than Nigeria; they have different approach to life. But let us focus on how to find some practical solutions to this unending problem.

As one prominent Islamic scholar told me, if Prophet Muhammad (peace be upon him) can change the Arabs, the problem of Malam Bahaushe is minor, it only requires strong leadership. Leadership is a key ingredient to success. By leadership, we should not restrict ourselves to traditional and public office holders. But leadership at the basic level. Starting from the household, this is something that we take for granted. Immediately after marriage, once the honeymoon period is over, the husband and wife become strangers to each other. After working hours, instead of coming home to be with the family, people dissipate their energy at the Majalisa and return home at bed time. The intellectual development of the family is not an issue. How does the one who doesn’t provide basic leadership at the family level, make an impact at the societal level?

Equally when we think of the solution, people think of grand ideas that may require time to implement. So the first basic step is from the family, when you get married, you need to make a decision on what sort of life you would want to live, what is your role in the process, what is the role of your wife and the larger family? Making this critical decision is important. Your children need to see the values of hard work, self- esteem and respect for knowledge in you.

Must likely if you are reading this piece, you have reached an educational level beyond secondary school, perhaps a degree. This life is practical, do not just sit and lament about the deteriorating condition of Malam Bahaushe when you are perhaps the only graduate in your household. You have a responsibility to help your brothers and sisters to acquire the same educational qualification or even higher. Create time to give them lesson, invite your friends to contribute no matter how little, that is how change starts.

The next idea is for people in every family to think of establishing a Family Development Fund. In this age where education has become so expensive, the qualities of schools deteriorating by the day, and privileged individuals becoming more individualistic, people have to devise new means of educating their children. Each member of the family should dedicate a percentage of his earnings and contribute to the fund.

Think of it this way, if three or four brothers and sisters will establish this fund immediately after marriage  before they even start having children, by the time their children reach school age whether at six or seven years, they have already spent seven years contributing to the fund. Of course doing this requires a lot of discipline, especially in our culture where some people from the larger extended family can ask you to purchase  ragon suna (sheep sacrificed as part of the naming ceremony) or  buy kayan daki (furnishing the house of a bride) for his daughter.

About five years ago on a visit to Nigeria, a friend who manages a private hospital in Kano showed me an example of how people transfer their responsibility to others. A Local Government Chairman has opened a file in his hospital for people from his Local Government to be treated, and the Local Government would settle the bills, our friend wants to make follow-up to ensure the bills were payed, so he asked if we can branch at the house of the Local Government Chairman, on arrival at the premises, the house was over-crowded, you might think Jumu’a prayer had just finished except that it was night time.

After a brief conversation over the phone, the Local Government Chairman apologized to our friend that he will be unable to see him, because if he dared open the door, it will be chaotic as the entire people outside were waiting for him; unfortunately they were there to seek personal favour rather than discuss the needs of their community.

As a community, we also need to think critically about the role of Masajid (mosques) in our lives, they should be community centres as they were during the life of Prophet Muhammad (SAW). For the Hausa people, that is the most respected institution, and to make an impact on their life, our Imams should be empowered to understand their time, so that the Mosques will become centres of learning, entrepreneurship and  skill transfer.  

16^th Rabi al Awwal 1434

28 January 2013

(43): Fighting attitudinal poverty in Northern Nigeria (II)

Understanding this problem requires a lot of study and brainstorming, interestingly attempts have been made in the past to either explain or lament on the problem of Malam Bahaushe (literally translated as the Hausa man). This can be seen from numerous works like the poem composed by Malam Saadu Zungur in which he  hypthesised that ‘as long as the Hausa man is engaged in  begging, and his cap remains dirty, he will continue to live a shameful life’.

The student of Malam Saadu Zungur and the radical Kano politician, Malam Aminu Kano has spent his entire life trying to educate the people from the North about self-respect and living a dignified life. In fact one can hasten to say that the achievement of Malam Aminu Kano in politics is not politics itself, but using politics to teach the average Northerner to have self-esteem in order to emancipate himself from the bondage of poverty and perpetual servitude.

Anthony Kirk-Green’s theory on Malam Bashaushe which tries to explain the core values of the Hausa man, Professor Abdalla Uba  Adamu’s synthesis of the same thesis, the works of Professor Aliyu Dauda  on the same subject, Dr Aliyu Tilde’s Malam B, Malam Bala Muhammad’s numerous articles on Malam Bahaushe in his weekly column, and even some of the programmes conducted during Adaidatu Sahu as well as Dr Salisu Shehu’s Gyara Kayanka  points to the fact that the attitude of Malam Bahaushe is  in need of serious reform.

But here is a point to think about. The same Hausa man that today becomes a problem to his community has experienced a glorious past. Five hundred years ago and beyond, he has developed a trade route that passes through the depth and breadth of the African continent, he passes from one location to another throughout West Africa, down to North Africa in what constitute todays Libya, Algeria and Morrocco. He has embraced new inventions from the merchants that come to Hausaland from different parts of the world and fortified his culture, politics and the economy.

Global historical figures like Shaikh Uthman Ibn Fodio, his brother Abdullahi, his son Muhammadu Bello, and his indefatigable daughter, Asmau bint Fodio were products of the same geographical location called Northern Nigeria. These were not ordinary figures. They were unique individuals who excelled in politics, military adventure and most important of all scholarship. Hugh Clapperton, the British envoy who met Sultan Muhammadu Bello was speechless in his description of the Amirul Mu’minin (Commander of the Faithfuls) because of the intellectual prowess the latter has exhibited during their encounter.

In recent history, the Likes of Ahmadu Bello, Tafawa Balewa, Bukar Dip Charima, Aminu Kano, Murtala Muhammad, Waziri Junaidu and Yusufu Bala Usman did not descend from Jupiter. So what went wrong? There are of course historical factors like colonialism, particularly how it disenfranchises a large section of the Hausa, Fulani, Kanuri and other tribes in Northern Nigeria and parts of Western Nigeria from full economic participation, first because of resistance to ‘western education’, and second because the colonial government was not keen in promoting ‘western education’.

There are potential economic reasons as well, like the discovery of oil which discourages agricultural production, and people leave their villages in search of easy money, this though, is not restricted to Northern Nigeria, it is in fact a Nigerian problem or societies that have access to easy resources. You see, as you go through this essay, pause for a while and ask yourself this question, who are the leading people in the community of Malam Bahaushe that serve as role models? whose life style he cherishes, whose children he would want his own children to emulate, and whose achievements provide a talking point in the Majalisa (meeting points where peers sit and spend time together).

Without much thinking, you may likely suggest the traditional rulers whether at the local or regional level, the Islamic scholars who serve as the reference point on almost everything,  and the businessmen who support the economy. At the risk of making a swift statement, I will suggest that the combination of both historical and economic factors in today’s Nigeria has sent the traditional rulers and the Islamic scholars out of job. But that is not where the problem is. The issue is, with the exception of few, this class of important people who serve as a pillar of the society have developed an attitude that is built in seeking favour rather than hard work. Do you expect the ordinary man to be any different?

So in our society today, the attitude of seeking excessive favour which cuts across the elites and the common man has developed into a culture which needs to be eradicated if we are to fight poverty. Before I left Ogun State during my NYSC, I met an elderly Igbo man, who stopped me on the road on recognizing that I was from Northern Nigeria because of the way I dressed. “Young man” he said, “where are you from”, I said, Kano. He paused for a while and said “ I used to live in Kano in the 1960s; most of the industries were built with my labour, back then when a Hausa man serves as your witness, is like God serving as your witness, but I understand that you too have changed…” , sadly our people have changed, they can even lie just to acquire some privileges.

Join me next week by the grace of God for practical steps on how to fight attitudinal poverty.

22:03

8^th Rabi’ al Auwal, 1434

20^th January, 2013

(42): Fighting attitudinal poverty in Northern Nigeria (I)

In the last few days newspapers in Nigeria published figures released by the National Bureau of Statistics on poverty in Nigeria. The data, not surprisingly,  indicated that Northern Nigeria is the hub of poverty in the country compared to other regions. This is partly true to some extent. But on the other hand, Northern Nigeria is not poor, but people have poor attitude to poverty. In a section of the country that has almost two third of the population, an arable land for agricultural production, people have no reason to be poor, unfortunately they are, and will continue to be so unless we put our heads together to fight attitudinal poverty.

About ten years ago, then on the National Youth Service Corp, I always remember some incidents that opened my eyes on how the strength of character and progressive attitude can help a person to achieve his goals and by extension fight poverty. While in the NYSC camp, a young boy around 11 years old called Tajuddeen comes to the NYSC camp to help the Corp members in case they need certain errands. Tajuddeen identified our room, and would come every morning and every afternoon to help wash our plates, and each one of us normally gave him 3-5 Naira, few days later in the Orientation Camp, Tajuddeen would come as early as the time for Fajr (dawn prayer) or immediately after the prayer, to ask if there is any help he could render.

One day I called this young boy and asked him how much he made from the service he was offering? He said at least thirty Naira on every occasion he attends to us. I then asked him what he does with the money. “I live with my aunty, and when I took the money to her for the first time, she asked me to come every day and help you, she is the one who wakes me up early in the morning to come here, she is saving the money to help pay my school fees as I will start junior secondary school very soon”. At the age of 12 Tajuddeen understands the value of education, he knows that his family are poor, but he is not ready to live in poverty, he has an objective to pursue, and he is giving his contribution within the confines of his ability.

After the NYSC camp, I was posted to Ogun-Osun River Basin Development Authority in Abeokuta, to work in the public relations unit of the organisation. Ogun-Osun was close to Federal College of Education Osiele, some of the corp members we worked with were posted to the College, in fact I found some people from Zaria already teaching at the College, and we frequently visit them. One day I needed to take a passport-size photograph, I noticed there was a popular photographer in the premises of the College. When I arrived at the spot where he normally works, the man was not on duty. I asked about him. “Oh, he  has registered for a PhD in Power and Machine at the University of Ife, so whenever he has classes or appointment with his supervisor, he doesn’t come”, I was told.

I was more than impressed, later I was told that this man couldn’t find employment after his graduation, he decided to become a photographer, and he used his earnings from that business to acquire a master’s degree, and then registered for a PhD. He doesn’t care about submitting his curriculum vitae to government ministries. His logic was after the PhD he might be qualified to be employed by a University, Polytechnic or a college of Education. Just like Tajuddeen, the attitude of the photographer has helped him to advance his career, and fight poverty.

The story does not end there. I was travelling back to Kano from Lagos; I noticed something peculiar in the middle of the road. Two different groups were engaged in business, the first group were beggars, the second group were some youths waiting for people to come out from the nearby market, the market was muddy, so they  wash people's legs after the dust and all the dirty things that affected their legs and clothes. The beggars speak the same language as I do; they have young kids with them learning the same trade instead of going to school. My heart bled with anger. I am certainly not worried by the statistics released by the National Bureau of Statistics which basically was more interested in the material quantification of poverty. But I am certainly disturbed by the attitude that causes the material poverty.

To be continued (insha Allah)

12:04

2^nd Rabi Al Auwal, 1434

14^th January, 2013

(41): Poverty alleviation, good governance and conflict resolution (II)

The next paper was presented by Dr Mathew Hassan Kukah, Bishop of Sokoto Diocese. Dr Kukah presented his paper via a recorded message as he was unable to attend the meeting physically. His presentation focused on poverty alleviation, faith and intolerance.

As contained in the communique of the conference produced by Dr Musa Aliyu and Malam Sulaiman Baba, Dr Kukah  “explained that diversity should be seen as an advantage to the society as it enhances growth, although in Northern Nigeria the reverse is the case due to the failure to manage it well in view of the crises the region faces. He therefore advocated respect for human dignity as opposed to simply tolerating each other and significant boost to governments’ poverty alleviation policies.  He also urged the Diaspora communities to, in addition to financially lending support, contribute ideas towards tackling the challenges and elevate the status of the country internationally”.

The last speaker was Dr Abdullahi Shehu who presented a paper that focuses on the role of diaspora in addressing good governance and poverty alleviation, as summarized in the communique, Dr Shehu “ lamented the poor living conditions of the people even when compared to smaller and much poorer African countries. Poverty, he posited, could result in anarchy and possibly snowball to violence or terrorism and therefore must be tackled head on. He also emphasized the need for good and accountable leadership in the country, which he said is a prerequisite for peace and security. To the NMFUK he advised the organization to continue in its bid to support the people back home in various ways with even further commitment”.

Before the end of the conference a documentary, produced by Bluebandit Films, was shown to the participants on the projects undertaken by the Nigeria Muslim Forum, UK; the orphan sponsorship scheme, the healthcare outreach programme, the disaster relief and Zakat collection and distribution. Of course organizing conferences by Nigerians to look at the problems of the country and suggest ways of addressing them is not a new thing. What however make the NMFUK winter conference different is that it was built on a platform that is action oriented. Already the Forum is sponsoring the education of orphans at the cost of 6250 Naira per month to cover the cost of education, medicine, clothing and feeding, the sponsorship comes from individual donors who take care of an orphan and interestingly some of the sponsors are not even Nigerians. Secondly the conference was built on a successful healthcare outreach programme for rural dwellers, with one successfully conducted in Kibiya, and as I am writing another health care project is being concluded in Anka Local Government of Zamfara State.  The Forum intends to acquire a mobile clinic in the future to help facilitate the outreach programme to every part of Nigeria.

The last one year had been very productive with so many accomplishments recorded, but truth be told when you look at the potential of the members of NMFUK, more could be achieved. This is a Forum that produced so many accomplished talents including professors, consultants, engineers etc.  While the charity status of the Forum was a game changer, more effort should be tailored towards sustaining the current momentum. By Allah’s mercy the organization is blessed with very hardworking and visionary individuals, and they need the support of every one to succeed.

In the last one year, I learnt something very important. For you to succeed, you need to be ambitious even though ambition alone is not enough to guarantee success. I also learnt that in leadership, there is nothing more important than working and being surrounded by people who have similar vision even if you differ on the process of how to deliver on the vision; as long as you meant well, the road will become smooth along the line even if it appears to be rough at the beginning of the journey. It is also clear that you can have the best ideas, as many people do, but those ideas will mean nothing if you do not do the basic preparation that will lay the foundation to uplift those ideas to a greater height.

For me personally, I couldn’t be more grateful for the support I received while serving as the President (Amir) of Nigeria Muslim Forum, UK. It was an organization that offered me the rare opportunity to serve it twice in the last seven years, and I thank Allah (SWT) for his bounties. It is now time to step back  so that other people can have the opportunity to build further on what we have started collectively. I wish my successor, Malam Sani Muazu Makarfi, the new chairman of the Board of Trustees, Dr Abdulahi Shehu  and the entire team a successful tenure as they work to strengthen this young, but great charity.

11: 35pm

06/01/2013