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Circumstantial evidence says it’s murder, sir!

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(A factionalized – fact and fiction – account of murder in a hotel)

Media frenzy over the death of Tim Goke, a 37-year old man whose remains were found in a hotel, had been very huge and unsettling. As Police Detective and Head of its Legal Division, Muhammadu Kura sat on the swivel chair in his office at Kam Salem Police Headquarters this Wednesday afternoon, he reflected on his encounter with the Inspector General of Police about 40 hours back. The media had literally dragged the IG off his fanny to begin to take drastic actions. 

The social media had already given its own judgment, hanging accused persons on the crucifix. It alleged a cover up in the offing by top echelon of the police, in cahoots with the accused, about seven of them. A section of the media even claimed that the owner of the hotel, one Chief Adetayo Ola, was a political godson of one of the bigwigs in Nigeria’s ruling party. In an apparent move to deflect the arrows being daily shot at the police, the IG had summoned Kura to his office and literally threw the huge file that contained all the investigated details of the death at him.

As Kura wondered what this whole drama was all about, the Inspector General had thundered in a baritone:  “The President of the Republic has been inundated with calls about this case. There are allegations that we wanted to cover up evil doers.

Pathologists have said that Tim Goke probably died of natural causes and we won’t have a case against the accused in court. Kura, you are a wizard in criminal law, apart from being one of the best detectives police in Nigeria today. I am interested in charging the accused to court. Go through the file and give me your recommendation in 48 hours. Thank you and have a good day.”

Muhammadu Kura was indeed police’s best investigator and lawyer. With a Master’s degree in Criminology from the Ahmadu Bello University, Zaria, the 42-year old Kanuri-born Superintendent of Police was also a lawyer, his turf being Criminal Law. He had spent the last 40 hours literally fasting but smoking like a chimney. He pored through the huge file of documents, acquainting himself with the facts of the case and making notes. As he sat on the swivel chair, beads of sweat stubbornly glided from his bushy head, making a puddle on his table, even as the air conditioner whooshed like a silent accomplice. At a point, Kura stood up, headed for his pack of Marlboro cigarettes, selected one and with an unruly hand, gummed one on his flabby lips and lit it up. He took an urgent drag, puffed a huge pall of smoke out which hit the ceiling as if in a rebellious slap.

From his jukebox sang Jamaican reggae music idol, Bob Marley’s Small Axe track. Kura intensified his smoking as he listened to the song which seemed to instigate him to want to get to the bottom of the investigation. Marley’s voice, as if specifically ministering to him, wafted into his ears: “Why boasteth thyself, Oh, evil men//Playing smart And not being clever?//Oh no, I said, you’re working iniquity//To achieve vanity//But the goodness of Jah, Jah I-dureth forever//If you are the big tree//We are the small axe//Sharpened to cut you down…Ready to cut you down//These are the words//Of my master, keep on tellin’ me//No weak heart//Shall prosper…//And whosoever diggeth a pit, Lord//Shall fall in it, shall fall in it//Whosoever diggeth a pit//Shall bury in it, shall bury in it…”

The facts of Tim’s death were already in the public domain. A postgraduate student of a university in the town where he was allegedly killed, he had lodged in the hotel named Valley. In a very curious twist, the hotel management had made all attempts to hide the fact of his lodgment with it. It was only when police investigations found this out that the receptionist, the first suspect in the case, and other accomplices, led police officers to a bush where Tim was buried. This led to the arrest of the alleged accomplices and owner of the hotel, Chief Adetayo with huge allegations made that Tim might have been used for rituals. The alibi of the receptionist suspect and other alleged accomplices was that, they had found Tim dead early in the morning of the second day of his lodgment and had spirited his corpse to the outskirts of the city to hide linkage of his death to the hotel.

Kura then brought out a copy of the autopsy report conducted on Tim’s body and began to examine it. Three pathologists and four other medical experts participated in the four-hour autopsy that took place in the Department of Morbid Anatomy of the University Teaching Hospital of the state where the death took place. The report claimed that Tim died of ‘severe trauma’ but that medicine could not ascertain the cause of death because his remains were at advanced stage of decomposition. However, Tim’s internal and external organs were said to be untouched. The reports however said that the femur of the deceased was found to have had a “sub-capital fracture.”

For almost an hour, the top police officer ruminated on the autopsy report. While medicine doubted the cause of Tim’s death, Kura wondered if law could doubt why he died. The first point of attraction for him was the broken femur of Tim’s body. What could have led to the fracture? Granted that pathologists claimed that the internal and external organs of the deceased were untouched, were they aware that in the occultic world, the blood of the victim was as germane to rituals more than any other part? He remembered he had read about rituals involving blood which have been in existence for many centuries which still lingered into the 21st century. 

Five hundred years ago, the Aztecs, a Mesoamerican people who flourished in central Mexico during the post-classic period from 1300 to 1521.were involved in blood rituals between 1376 and 1521 AD. They sacrificed blood as offering to the Sun God. To them, death was part of life, just like birth. By spilling blood meant for rituals, they believed that the gods would compensate them by giving them bountiful crop yields, healthy and long lives. In India, it is believed that the individuals receiving shed blood are given more time to live by the gods. Thus, in Africa too, many engage in rituals so that they could have long life, prosperity and wellbeing. With these in mind, Kura wondered why the pathologists failed to see a probable nexus between the broken femur where blood could have been drained and the cause of the killing of Tim.

He instantly remembered a murder case that the police handled in Ado Ekiti, Ekiti State in August, 2017. A 73-year-old pensioner, Mrs. Adetutu Ajayi, was killed at her residence, No 10, Moferere, Ajilosun area by unknown assailants. Upon killing her, while they made away with her fingers, her blood was drained and taken away in her own bucket. Ajayi was daughter of a former Accountant General of the Old Western Region, Mr. Samuel Sotoowa.

Still puffing crazily at his cigarette, Kura walked to the bookshelf in his office and brought out one of his text books on Criminal Law. He flipped the pages to a section called Circumstantial Evidence and began to read like one readying for an examination. The case that came to his attention was Adepetu v The State which lawyers always cite in justifying circumstantial evidence. It was the case of one Olusola Adepetu, a renowned herbal traditional practitioner in Oyo State in the 1990s whose herbal enterprise went by the name, Olusola Naturalist Hospital. He was a major precursor of the trade, with high public awareness on the radio arm of the  Oyo State Broadcasting  Corporation.

Adepetu had been befriending one Miss Ranti Moradeyo and on the night of November 20, 1990, had gone to the lady’s house, picked her to  God-knows-where.  She was never seen alive thereafter. The next day, her corpse was found in the Sanyo area on the Lagos-Ibadan highway. Whoever placed it there wanted vehicles to have mutilated the body in pieces, so that the fact of severance of her body parts for rituals would be hidden for life. Adepetu was subsequently charged to the Oyo State High Court and the trial judge, piecing together circumstantial evidence, including the doctrine of “the last seen,” had convicted Adepetu according to Section 319(1) of the Criminal Code Cap 30 Laws of Oyo State 1978. He was sentenced to life imprisonment. Prosecution had called 19 witnesses. Following an overruling of the defence’s no-case submission, Adepetu gave evidence and called a single witness. The Appellate Court and the Supreme Court affirmed the judgment, leading to Adepetu spending about 25 years in the Kirikiri Prison.

Circumstantial evidence, from what Kura read, is observed where “no direct evidence of an eyewitness to the commission of an offence is available.” The court then “may infer from the facts proved, the existence of other facts which logically and conclusively establish the guilt of the accused person beyond reasonable doubt. Accordingly, when strong circumstantial evidence is led against an accused in a criminal trial and this gives rise to an inference irresistibly warranted by such evidence, the criminal court will not hesitate to make such inference as long as it is so cogent and compelling as to convince the jury that on no rational hypothesis other than the inference can the facts be accounted for.” Reading further, Kura learnt that the criminal liability of an appellant “was based on the natural consequence of his act or omission. Intent may also be proved positively by proof of the declaration of the accused as to his intent or inferentially.”

With all that Kura had gathered in the last 47 hours, he stood up like a drunk tottering on his drunken feet. He had literally known no sleep within the last two days or so. He momentarily peered into his strapless wrist watch and discovered he had less than an hour to address the Inspector General. In a sprint-like dash, he hopped into the elevator of the Police headquarters and with a fidgety hand, pressed the last floor button that would take him to the zenith of the high rise building.

The IG was expecting him. He sat cupped in a chair by his conference table, his cap removed, showing an acute baldness with shards of grey hairs that looked like icing on a black cake surrounding his head.

Waffling initially but quickly picking himself up, SP Kura began: “Circumstantial evidence says it’s murder, sir and we can sustain the charge. The circumstances are indubitable and they all point at conspiracy to murder and murder. The chain of circumstances is this, sir: Immediately Tim Goke entered Valley Hotel and paid N37,000 to the receptionist, the plot began. Oblivious of the power of technology and fate that made him call his wife as he was entering the hotel, the conspirators assumed that the fact of where he lodged would be concealed from investigators. Unfortunately, his account details revealed the payment. When detectives came to the hotel, the receptionist denied that Tim ever lodged there. It was upon interrogation that she spilled the beans and revealed other suspects.

“While the suspects’ alibi was that they found his dead body the next morning and shoveled it into the bush to disconnect the hotel from his death, it doesn’t add up and feeds into the line of a perfectly orchestrated conspiracy. If the fear of the dis-advertisement or bad publicity that a dead lodger would give the hotel were to be the major reason for their abstruse action, they should have known that in this modern age, since they purportedly didn’t have a hand in the death, an autopsy would have exonerated the hotel. Going to the length and the risk of taking Tim’s body to the bush is suspiciously incriminating enough and the circumstance pointing at murder and conspiracy. Again, as James Hadley Chase says that criminals always leave traces, no matter how small, these ones buried their victim with the bed sheet of the hotel and like the Ranti Moradeyo lady’s corpse in Adepetu v The State, they apparently believed Tim’s body would never be found.”

Kura picked a bottle of water on the Inspector General’s table and without prompting, poured it into his dry throat.

“I interviewed a pathologist who told me that the “severe trauma” in the pathologists’ report is ambivalent and could as well mean that the deceased was hit with an object leading to his death. According to him, the decomposition of the internal organ could be as a result of a corrosive acid intentionally poured into the deceased’s mouth at death. The mark found by pathologists on his neck cannot be accidental as well. It could mean that he was strangled. If we had the carbon dating technology in Nigeria, it would have been easier to determine whether the wound on the remains’ neck was pre or after death. Tim was healthy, from evidence we gathered and not suffering from any illness. He was said to have attended a meeting in Akure, hale and hearty.

“The disappearance of a major suspect in the alleged crime, said to be Chief Adetayo, the hotel owner’s son and one who allegedly participated in the process of taking Tim’s body into the forest, is a circumstantial thread that may link his father to the committal of the crime. We must ensure we bring him to book. We must get mobile phone service providers to give us Chief Adetayo’s call logs and all Chief’s call and discussions between the time Tim arrived the hotel and the time of the disposal of his corpse. How frequently did he speak with his son or any of the accused? What did they discuss? It is arrant nonsense to say that just because somebody was a typical Nigerian big man who established universities and big hotels, he cannot be steeped in occultic practices. Indeed, more than half of Nigerian big men are ritualists – from politicians, to judges, to you-name-them,” Kura said.

While rounding off his submission, he said: “Inspector General sir, facts of circumstantial evidence tell me that we have a good case if we charge the hotel owner and the other accused to court for conspiracy and murder. We should not allow the image of the Police Force to be further dented by pussy-footing in walking to the justice chambers.”

As he did this, in a queer manner that suggested his belief in his submission, Kura stood up from his seat, made the traditional police salute in obeisance to the Inspector General, headed for the door and slammed it shut behind him.

 

Dr. Festus Adedayo, journalist, lawyer and public affairs analyst, writes from Ibadan

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Opinion

NASS Pensioners: How Akpabio, Abbas Should Not Treat The Elderly

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On Monday and Tuesday last week, workers and political operatives within the precincts of the new Senate building in the National Assembly complex, Abuja, were treated to a replica of the Theatre of the Absurd. This type of drama originated in Europe and later spread to America in the 1950s. It was influenced by existential philosophy and Albert Camus’s essay The Myth of Sisyphus.

In that work, Camus captured the fundamental human needs and compared the absurdity of man’s life with the situation a figure of Greek mythology, Sisyphus found himself, where he was condemned to repeat forever the task of pushing a boulder up a mountain, and repeatedly sees the same roll down the hill as he approaches the top.

He, thereafter, juxtaposed life’s absurdities with what he called the “unreasonable silence” of the universe to human needs and concluded that rather than adopt suicide, in frustration, “revolt” was required.

82-year-old Dr. Muhammed Adamu Fika, former Clerk to the National Assembly and former Chairman, of the National Assembly Service Commission (NASC), who calls himself the “smaller Adamu Fika,” must have come across the Camus essay in deciding to lead an emergency meeting of the Council of Retired Clerks and Secretaries of the National Assembly on November 18. The emergency meeting, which was jointly held with members of the Association of Retired Staff of the National Assembly was meant to salvage the pathetic plights of the National Assembly retirees.

Eighty-two-year-old Fika can hardly gather the pace to navigate round the corners of the National Assembly, but he insisted on making the trip to enable him to preside over the meeting as the Chairman of the Board of Trustees of the Council of Retired Clerks and Secretaries. As his retiree colleagues, many of whom are far younger, saw him struggling to walk the required distance from the Bola Ahmed Tinubu Library, originally fixed as venue to the new Senate building, they had to provide some shoulders to lean on. At one stage, an office chair was converted to a wheelchair to ensure the elderly Fika got to certain locations. It was a sad tale, especially if you look at the essence of Fika’s trip to the National Assembly. He was there to preside over a meeting to press home the need for the payment of the entitlements of National Assembly retirees. An alarm had earlier been sounded on the different Whatsapp platforms of the retired workers of the National Assembly to the effect their members were dying in numbers. It was revealed that no fewer than 20 retired workers had died awaiting the payment of their entitlements in the recent past. Another set of retirees numbering 12 were said to have been bedridden in different hospitals across the land. That alarm was more than enough to prompt Fika and his retiree colleagues to an emergency meeting. But the sight of an elderly man, fighting a just cause on an improvised wheelchair was more than absurd.

Payment of the entitlements got stalled after former President Muhammadu Buhari assented to the National Assembly Service Pensions Board Act, 2023, which mandated the National Pensions Commission (PENCOM) to hand over assets of the staff of the National Assembly in its custody after the passage of the National Assembly pension law.

In the beginning, there were no signs that things would go south on the implementation of the Act. Three months after the National Assembly Service Pensions Board Act came into effect, PENCOM had written the management to convey its decision to hand off the pension assets of the staff of the National Assembly, while requesting the National Assembly management to provide it with account details to remit the accrued funds. The 10th Senate and the House of Representatives also provided hope for the retirees by providing a take-off grant to the tune of N2.5 billion in the 2024 budget. However, the NASS management could not comply with the request from PENCOM because the Pensions Board had not been inaugurated. Months after months, the retirees waited. Those who were already enjoying their benefits when PENCOM was administering had the payments terminated, while the waiting game ensued.

In trying to fast-track the implementation of the Act, Fika, as the Chairman of the Board of Trustees of the Council of Retired Clerks and Secretaries had forwarded a letter to the President of the Senate, Godswill Akpabio, and the Speaker of the House of Representatives, Tajudeen Abbas, intimating them of the council’s recommendations for positions in the National Assembly Service Pensions Board.

Fika said in the letter, dated February 27, 2024, that “Considering the pathetic health conditions of our retired colleagues, Your Excellency will agree with me that the establishment of the National Assembly Pensions Board is overdue five (5) months after Mr. President’s assent.” He said that his letter was premised on the provisions of Sections 2 and 17(3) of the National Assembly Service Pensions Board Act, 2023, which indicate that the presiding officers of the National Assembly shall make the appointments subject to recommendations of the Council of Clerks and Secretaries. But some persons are insinuating that the undue delay might have been instigated by two strange bedfellows-politics and money. Where the two are involved, simply things hardly follow a straight course. However, nothing justifies the nearly 20-month delay in inaugurating the Pensions Board.

At the end of the emergency meeting on Monday, further meetings were said to have been scheduled at the instance of the Senate President, Akpabio, his deputy, Jibril Barau and others but there were no conclusive steps, yet.

A communique released after the meeting indicated that the retirees observed that the National Assembly Service Pensions Board Act, 2023 went through full legislative process in the 9th National Assembly and was assented to by President Muhammad Buhari. It further noted that the delay in implementing the Act has caused undue and untold hardship to the retirees who are unable to access their retirement benefits, adding that while a number of the retired Staff have died, many others are bedridden due to sufferings occasioned by the non-payment of their entitlements.

According to the communique, the meeting decried the pains the retired staff have been subjected to and recalled that appropriate recommendations as per the composition of the Pensions Board have been made to the Presiding Officers of the National Assembly, in line with the enabling Act.

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The Fuji Music House Of Commotion

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Like every lover of Yoruba traditional music, language and culture, I have of recent been inundated with requests to lend a voice to the newest raging fire in the Fuji music genre. Since the passage of Alhaji Sikiru Ayinde Balogun, popularly known as Ayinde Barrister or Agbajelola Barusati, there have been longstanding tiffs on whom of the trio of Ayinde Omogbolahan Anifowose, KWAM 1; self-named King Saheed Osupa (K.S.O.) and Wasiu Alabi Pasuma, was the “King.”

These musicians’ recent quest for supremacy is not new. From time immemorial, supremacy battles have been part and parcel of Yoruba music. Apparently now tempered by modernity, in the olden days, the battles were fought with traditional spells, incantations and talisman aimed at deconstructing and liquidating their rivals. Mostly fought on genre basis, I submit that pre and post-independence entertainment scene would have been livelier, far more robust than it was but for the acrimonious liquidating fights of those eras.

In the Sakara music, Abibu Oluwa, a revered early precursor of this Yoruba musical genre, who reigned in the late 1920s and 1930s, had Salami Alabi Balogun, popularly known as Lefty Salami, Baba Mukaila and Yusuff Olatunji as members of his band. Oluwa praise-sang many Lagos elites of his time, especially Herbert Macaulay to whom he sang his praise in the famous track named “Macaulay Macaulay.” In it, he sang the foremost Nigerian nationalist’s alias of Ejonigboro – Snake on the Street and prayed that he would not come to shame.

Sakara also produced the likes of S. Aka Baba Wahidi, Kelani Yesufu (alias Kelly). It was sung with traditional Yoruba instruments like the solemn-sounding goje violin whose history is traced to the north, and the roundish Sakara drum, beaten with stick and whose appearance is like that of a tambourine. Sakara music is often called the Yoruba variant of western blues music because of its brooding rhythm though laced with a high dosage of philosophy.

When Oluwa died in 1964, he literally handed over to Lefty who, born on October 1913, died December 29, 1981. Lefty, a talking drummer under Oluwa, churned out over 35 records before his demise, one of which was a tribute to Lagos monarch, Oba Adele (Adele l’awa nfe – Oba Adele is the king we want) and another to the Elegushi family. I dwelt considerably on Sakara because it is believed to have had considerable influence on other genres of traditional African Yoruba music, especially Apala and Fuji, with the former sometimes indistinguishable from Sakara.

Apala music, whose exponent is said to be Haruna Ishola, originated in the late 1930s Nigeria. Delivered with musical instruments like a rattle (Sekere) thumb piano, (agidigbo) drums called Iya Ilu and Omele, a bell (agogo) and two or three talking drums, Apala and Sakara are the most complex of these genres of traditional Yoruba music, due to their infusion of philosophy, incantations and dense Yoruba language into their mix. Distinct, older and more difficult in mastery than Fuji music which is considered to be comparatively easy to sing, Ayinla Omowura, Ligali Mukaiba, Kasumu Adio, and many others were Apala leading lights of the time. The three genres have very dense Islamic background.

The latest entrant of all the three genres is Fuji. Pioneered by Ayinde Barrister no doubt, for an Apala musician biographer like me, I am confused that Omowura, as far back as early 1970s, asked listeners in need of good Fuji music to come learn from him – “Fuji t’o dara, e wa ko l’owo egbe wa…” Sorry, I digressed.

While KWAM 1 emerged with his Talazo music from the ashes of his being a music instrument arranger for Barrister’s musical organization in the early 1980s, the feud in the house after Barrister’s death erupted when narratives allegedly oozed unto the musical scene that KWAM 1 referred to himself as the creator of Fuji music. He however promptly denied the claim. For decades, Osupa and Pasuma were locked in horns over supremacy of the Fuji music genre. In August 2023, the two however seemed to have decided to thaw their feud as they shared stage with Wasiu Ayinde, at Ahmad Alawiye Folawiyo, an Islamic singer’s 50th birthday celebration in Lagos. KWAM 1 glibly acted as their senior colleague at the event.

As an indication that they are no bastards of the teething and recurrent supremacy battles that emblemize traditional Yoruba music, the three Fuji music icons seem to have gone into the trenches again. It first started with Taiye Currency, an Ibadan-based alter-ego of Pasuma picking a fight with the musician who self-styled himself Son of Anobi Muhammed’s Wife. In a viral video, Currency had disclaimed reference to Pasuma as his “father” in the music industry. In another video not long after, KWAM 1, like some kind of father figure, was shown asking Currency to apologize to Pasuma.

A few days ago, a video of Osupa went viral. Therein, he was chastising a particular hypocrite he called “Onirikimo” and “alabosi”, who is “stingy and is ready to shamelessly collect money from those under him.” Osupa also claimed that this “shameless elder” had strung a ring of corn round his waist and should be ready to be made fun of by hens. Watchers of the endless tiffs among these Fuji icons swear that KWAM 1 was the unnamed Fuji musician Osupa was casting aspersion on.

The trio of Sakara, Apala and Fuji music also witnessed such petty squabbles. While many claim that the fights were promotional gambits aimed at having their fans salivate for their hate-laced musical attacks against one another, some others claim that the rivalries were genuine. In the Apala music scene, Haruna Ishola and Kasumu Adio fought each other to the nadir, with Adio, who sang almost in the same voice and cadence as Ishola, suddenly vamoosing from the musical scene. Rumours and speculations had it then that a mysterious goat bit Adio and rendered him useless. While Ayinla Omowura also fought Fatai Olowonyo, Fatai Ayilara, among others in the Apala genre, the duo of Yusuff Olatunji and S. Aka also feuded till their last days. This is not to mention the interminable fight between Kollington Ayinla and Barrister.

If the tiff between the trio of KWAM 1, Osupa and Pasuma is about age and Yoruba traditional respect for elders, KWAM 1 would easily go away with the trophy of the best of the three. However, if philosophical depth, musical elan, research of lyrics and deployment of Yoruba language are at issue, none of the other two musicians can unbuckle Osupa’s sandals. Osupa began his musical career in 1983 as a teenager and has gone through the mills, his late father being a musician, too and Awurebe music lord, Dauda Epo Akara’s musical contemporary.

Unlike their predecessors, the three Fuji musicians are literate and should thus address their musical issues in more mature manner. Osupa even recently bagged a degree from the department of Political Science, University of Ibadan. One thing they should know is that, whether one is supreme to the other or not, their fans will readily queue behind the brand that delights them.

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Almajiri: Why Northern Leaders Must Look Themselves in the Mirror

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Two incidents happened during the 1994/95 NYSC service year, which I was part of in Birnin-Kebbi, Kebbi State, and they gave me profound culture shocks that I still remember till today. I would equally say that those incidents probably justified the Federal Government’s decision to float the scheme.

 

We were told that part of the reasons General Yakubu Gowon floated the NYSC was to ensure national integration, cohesion and exposure of young Nigerians to cultures of other parts of the country other than where they were born.

First was the shock of seeing a director that I was attached to in the then Government House, who had just taken a new wife, and sat among drivers, gate men and other junior staff to dine. I saw them seated round a huge iron pot of Koko, a local delicacy, exchanging one big spoon made of calabash, as each took turns to use the spoon to eat the delicacy. It was as if I was witnessing a scene where children of a big family were struggling to catch a portion of food or where people were eating Saara, as they say it in Yorubaland.

As I walked past the noisy crowd, I was transfixed seeing the newly-wedded director among the lot. He saw me standing still, as I couldn’t comprehend what he was doing there, and he got the message. ‘Taiyo, (as he used to call me) you won’t understand,’ he said as he waved to me to keep going. When we later saw, he explained that what he just did was a way of assuring the commoners that ‘we are all one,’ as they felicitated him on the new bride. But I could not fathom how the occupant of a ‘huge office’ as that of a director in a Government House , would sit among “commoners” on a tattered mat to share a single spoon and eat in public.
The other incident was quite pathetic. My friend, Tunde Omobuwa, was posted to a school in Yauri, in the southern part of the state, for his primary assignment. But he found the place boring on weekends. So, he arranged to always be with me on weekends.

One such weekend, we decided to take a stroll round the streets near the Government House. We took off from the place of my primary assignment, the Federal Information Centre; bought corn beside the office, and started ‘blowing’ the ‘mouth organ’ as we strolled. We were too engrossed in our gist and the sweetness of the corn to note that some young boys were trailing us, praying that some leftovers of the corn would drop for them to scavenge. Somehow, the two of us dropped the corn cob almost simultaneously. We were more than taken aback by a commotion that erupted at our back. Four eight or nine year-olds had descended on the supposed leftovers and broken the corn cobs into pieces. I was again transfixed as if one was hit by an electric shock. Remember that feeling when you play with electric fish?

I was moved to tears as I had never ever seen a group of children scavenging on nothing as it were. I beckoned to the kids and offered them N20, which was the highest denomination at the time, and with some smattering Hausa words told them to go buy their own corn from the same place we got ours. As they left, heading to the corn seller, I couldn’t erase that ugly sight from my mind. Was it really possible that some people scavenge on nothing this way? I was later to see incidents of children swarming around restaurants and pouncing on near empty plates.

These incidents told me clearly that the North was a different place and that the life of the boy child is not only risky and endangered but sold to stagnation and deprivation, unless you are one of the lucky few.

Having benefited from the free education policy of the Unity Party of Nigeria (UPN) between 1979 and 1983, when the Second Republic was terminated, I knew that there is a lot the government can do in educating the children. In my secondary school days, I was the Library Prefect at one point, and so I saw an excess of books supplied by the government to our school. So, I was an example of the feasibility of free education. It was the same way the Action Group government had handled education in the years preceding Nigeria’s independence and the First Republic.

So why can’t the state governments in the North declare free and compulsory education for the young ones out there? Why should children be made to scavenge on empty corn cobs just to see if they can find pieces of seeds left over?

And why was my director giving drivers and gate men in the Government House false hope that they were all the same, instead of him to challenge them to seek to lift themselves up the social ladder?
I think there was no excuse for the North not to have adopted a free education policy, just as Chief Obafemi Awolowo did in the South-West. And if we say the North needs to look itself in the mirror, you again remember the efforts by President Goodluck Jonathan to educate the multitude of Northern children through the Almajiri Schools. That government built more than 400 of such schools, which were abandoned because it could upset the oligarchy. The oligarchs forgot the truism that the children of the poor they refuse to train today won’t let their children sleep peacefully.

But the governor of Borno State, Prof Babagana Zulum, appears to have got the message. Last week, I was thrilled to see him organise a summit to reform the Almajiri system.

The Almajiri education system is a traditional Islamic method of learning widely obtained across states in northern Nigeria. Through that system, which is tied to Islamic teaching, youths, especially boys are kept out of the formal western education system. I don’t know why the teachings by Islamic scholars cannot go alongside that of Western education as it obtains in Saudi Arabia, Iran, Iraq and other Islamic countries that are doing well economically and in the world of science, technology.
While addressing the summit, Zulum had mentioned the need to address the root causes of insecurity through the provision of education for citizens of Borno, adding that improper teaching of Islamic studies has contributed to the emergence of Boko Haram insurgents in the state.

According to him, to curtail whatever is the adverse effect of Almajiri education; the Borno State Government has established the Arabic and Sangaya Education Board to introduce a unified curriculum for Sangaya and Islamic schools. He said that the reform would include establishing Higher Islamic Colleges to cater for Almajiri children and blending the religious teachings with the secular curricula as well as skills.
He said: “The Sangaya Reform is a great development. It will give Almajiri a better chance in life, particularly the introduction of integrating western education, vocational, numeracy, and literacy skills into the centres, which are also described as Almajiri and Islamic schools.

“Distinguished guests and esteemed educationists, government’s intention was to streamline the informal and formal education systems to quality integrated Sangaya School for admission into colleges and universities.”

One would have thought that governors with radical postures like Nasir el-Rufai and others before him would have proposed this type of reform, but it is better late than never. Zulum should be supported to get something out of this.

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