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JUST IN: Reasons Why Powers may Remain in the North after 2023

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Power will remain in northern nigeria

Speculations had it that political power may remain in the Northern part of the country even in 2023. Abdullahi Bodejo, President of Miyetti Allah has given a strong reason why power may stay put in the north after President Muhammadu Buhari ends his second term in 2023.

Following with different reactions and retweets from Nigerians, Northerners are more patience to tolerate every phase of the political process, unlike Southerners who cannot abandon their businesses to queue in the polling unit.

According to the leader of the sociocultural and economic group, an average Northerner has no problem staying on the queue for a whole day just to vote but an Igbo will rather be in his shop for those hours.

Former presidential aide, Reno Omokri shared the statement, referencing the Miyetti Allah leader, while asking whether Nigerians think the position is true or false.

In 2023, power will remain in the North. Southerners don’t have time. Do you think an Igbo will leave the shop to queue for 6 hours just to vote? In the North here, people are ready to stand in line from morning till night”-Abdullahi Bodejo President of Miyetti Allah

True or false?

 

To respond if true or false, a twitter user by name Eric the Great @BlueThroat101 replied thus;

“During elections there is no movement which means that no shop is meant to be opened. So I do not know what point Abdullahi Bodejo is making. He is the right to the extent that many Southerners will not come out reason being that many do not trust the system.”

See his reply below.

@iamucpaul1 Reacted to the speculation and said:

“North is like someone that doesn’t know how to drive a car, but is eager to buy a car and drive. And that’s how they have been driving Nigeria, like someone that doesn’t know how to drive. Maybe one day it will crash.”

However, a Twitter user with Name Joe Jesimiel Ogbe accepted the speculation by giving his own reasons why Powers will remain in the North even after 2023.

According to him “Truth. Southerners don’t place much value on political power. They don’t care who governs them. They are satisfied pursuing their individual interests. They are never united in the pursuit of collective goals and ideals. If they are united today, the North will quake politically.”

Most Nigerians reacted positively to the conjecture while others strongly disagree with few or no reasons.

Nelly Agwu is an educationist, a Blogger, graduate of History. Very dynamic and a realist. A mouthpiece of the oppressed. Easy going and a Philanthropist.

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Just In, Senate Finally Approves Electronic Transmission Of Results By INEC In Nigeria.

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The Senate on Tuesday passed a bill to rescind its decision which subjected the Independent National Electoral Commission to seek approval from the Nigerian Communications Commission before it could transmit elections results electronically.

The upper chamber also voted in support of the conduct of party primaries only by direct method.

The Bill is titled, “Recommittal of amended clauses of a bill for an Act to repeal the Electoral Bill 2021 and enact the Electoral Act 2021.”

The Senate had in July, during consideration of a report on 2010 Electoral Act  (Amendment) Bill 2021 submitted by its Committee on INEC, amended clause 52(3) as recommended.

While the clause as presented by the committee in the report says INEC can transmit election results electronically where and when practicable, the Senate passed the amended version which says “INEC can transmit election results electronically subject to confirmation of the NCC based on adequacy and security of National Network.

The House of Representatives at the time, adopted the clause as originally recommended by committees of both Chambers on INEC.

Consequently, the Senate has been in the eye of the storm which made it make the amendment.

Clause 52: has to do with the conduct of poll by open secret ballot.

Sub section (2) now reads, “Subject to section 63 of this Bill, voting at an election and transmission of results under this Bill shall be in accordance with the procedure determined by the Commission, (INEC) which may include electronic voting.”

The Senate in approving direct primary for political parties amended clause 87 which allowed for either direct or indirect primaries.

Clause 87 has to do with nomination of candidates by parties.

It now reads, “Clause 87. (1) “A political party seeking to nominate candidates for elections under this Bill shall hold direct primaries for aspirants to all elective positions, which shall be monitored by the Commission.”

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Arewa And Oduduwa More Alike Than Unlike ~ Professor Farooq A. Kperogi.

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Arewa and Oduduwa More Alike than Unlike,

By Farooq A. Kperogi.

The past few months have ignited impassioned and frenzied political brickbats between the elites of the South and those of the Muslim North. Plus, over the years, the differences between the people of the regions are often magnified and their similarities papered over. In today’s column, I show how this is all elite manipulation.
Centuries before colonialism and the British-supervised formation of Nigeria, much of what we know today as northern and western Nigeria have had robust relational and cultural encounters, evidence of which still endures in the contemporary linguistic and cultural artifacts of the people.
The centuries-long Trans-Saharan Trade between the Arab world and so-called Sub-Saharan Africa, which passed through much of what is now northern and western Nigeria between the eight and the seventeenth centuries, brought traces of Islam and cultural interchanges in both places.
Thereafter, both regions witnessed massive migrations of the Mandinka people from the Mali empire who brought more concentrated expressions of Islam—and monarchies. That is why much of what used to be the Oyo empire was actually ethnically syncretic. Take northern Oyo, called Oke-Ogun in Yorubaland, for example. Several of the towns and villages there were founded by people from Borgu who themselves trace their ancestry to Mali.
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For instance, Ogbomoso, a major Oyo town, was founded by a Baatonu (Bariba) prince. The title of the town’s monarch, “Soun,” is a corruption of “Suno,” the Baatonu word for king. Kishi, another major town in Oke-Ogun, was founded by a Baatonu prince by the name of Kilishi Yeruma. Kilishi is the Hausa word for rug (which symbolizes the throne) and Yeruma is the corruption of the Kanuri “yerima,” which means prince. But “Kilishi Yeruma” is a fossilized, time-honored title in all of Borgu, which is a cultural melting pot, for the heir apparent to the throne.
Even the town of Igboho whose son, Sunday Igboho, has become the symbol of “Oduduwa republic,” is ethnically syncretic. Apart from the large number of Fulani people in and around the town who have lived there for centuries, some of whom have become culturally and linguistically Yoruba, there is a major neighborhood there that is called Boni.
Boni is the generic Borgu birth-order name for the fourth son. That is why many Igboho people embrace me as their brother when they find out where I am from even though I don’t speak Yoruba well enough to sustain a conversation in it.
Historical accounts also reveal that during the Trans-Saharan Trade, many Hausa people worked as intermediaries between Arab traders and the Alaafin of Oyo. Most didn’t return to their places of birth, and their descendants are now Yoruba people.
Similarly, we read from the late Professor Abdullahi Smith’s account of the tiff between Afonja and the Alaafin of Oyo that a large chunk of Afonja’s army, called the Jama’a, was drawn from Hausa slaves who escaped from the Alaafin’s palace.
And the Fulani presence in Yoruba land preceded the coming of Mu’alim “Alimi” Salihu to Ilorin by several decades, perhaps centuries. As I pointed out in a past column titled “Ilorin is an Ethnogenesis: Response to Kawu’s Anti-Saraki Ilorin Purism,” some of Afonja’s followers, with whom he fought the Alaafin, according to Abdullahi Smith who quoted the Ta’alif, a pamphlet written in Arabic by an Ilorin Yoruba Muslim cleric about the events of the time at the time they occurred, were Fulani pastoralists who were never Muslims.
The pastoralists had lost their cattle to tsetse fly bites and “had nothing to lose,” according to Smith, so they became Afonja’s mercenaries. One of the Fulani pastoralists whom Alimi couldn’t convert to Islam, was a man named Ibrahim Olufade who spoke perfect Yoruba and Fulfulde and acted as the interpreter for Afonja in his initial interactions with Alimi.
In other words, Fulani people had been bearing Yoruba names in Yorubaland at least a century before Nigeria was formed. I won’t be surprised if descendants of Ibrahim Olufade are now Yoruba (nationalists) if they are in western Nigeria.
My hunch has some basis in real-life examples. One of northern Nigeria’s most celebrated journalists, the late Hajia Bilikisu Yusuf, was descended from Yoruba people who migrated to Kano generations ago. She was one of the most passionate defenders of Arewa that I know.
When the late Mohammed Sule, author of the famous The Undesirable Element in the Pacesetter Series, told me of Hajia Bilikisu’s Yoruba background in Kaduna in the late 1990s, I was incredulous. But he said they were neighbors in Kano and swore that Hajia Bilikisu’s grandfather still spoke Yoruba.
The ancestors of the late Professor Ibrahim Ayagi of Kano were Yoruba. As he himself told the Daily Trust on September 2, 2018, “Unguwar Ayagi was initially inhabited by the Yoruba and Nupawa, who came from outside and settled here. That’s how the place became known as Ayagi. So most of the people in Ayagi are Yoruba, Nupe and, of course, Hausa.”
In fact, a one-time civilian governor of old Sokoto State (i.e., present-day Sokoto, Zamfara, and Kebbi states) traces his ancestry to a Yoruba man. And he governed the heart of the caliphate.
Given this depth and breadth of relational interconnectedness, it is no surprise that northern and western Nigeria share an extensive repertoire of cultural vocabularies that are derived from Arabic, Songhai (because the Malians who brought Islam to Hausa land, Borgu, and Yorubaland abandoned their language and spoke a dialect of Songhai called Dendi), and mutual borrowings.
I will give a few examples. In both Yoruba land and Borgu, the term from an unmarried girl is some version of the word “wondia.” That’s a Songhai word for an unmarried girl. “Bere,” a title of respect prefixed to the names of older people in Borgu and parts of Yoruba land, is a Songhai word. The word “karambani,” which I was shocked to find out occurs in Yoruba, is a Songhai word that is now integral to the lexis of many languages in Borgu.
Asiri, the word for secret in Hausa, Yoruba, Kanuri, Baatonu, and many other languages in Muslim northern Nigeria, is derived from the Arabic “as-sirr” where it also means “secret.” Wahala, which used to be limited to Yoruba and languages in Muslim northern Nigeria but which is now widely used all over Nigeria, is derived from the Arabic “wahla,” which means “fright,” “terror.”
Yoruba and most languages in Muslim northern Nigeria also use “talaka” (talika in Yoruba) to refer to the poor. The word also appears in Mandinka, Songhai languages, Teda, and in other West African polities where Islam is predominant.
Talaka is derived from “talaq,” the Arabic word for divorce. (The chapter of the Qur’an that deals with the subject of divorce is called Suratul Talaq). Talaq is derived from the verb “talaqa,” which means to “disown,” to “repudiate.” In times past (and it’s still the case today in many Muslim societies) if a woman was divorced, she was invariably thrown into poverty. Thus, Tuaregs used the term “taleqque” to denote a “poor woman.” But Hausa, Kanuri, Yoruba, Mandinka, and other West African languages expanded the original Tuareg meaning of the word to include every poor person.
And although the term “alufa/alfa” has now been replaced by “malam” in Hausa, it is still widely used in Yoruba and other languages in Muslim northern Nigeria and owes etymological debt to the Mandinka. It denotes a Muslim scholar but has evolved to other meanings in the languages that use it. It can be a synonym for Muslim in Baatonu and a husband among Yoruba Muslim women.
It is derived from the Arabic “khalifah,” which means a “successor” or a “representative” (of the prophet of Islam). It was first corrupted to “Alfa” by the Songhai-speaking Mandinka from Mali who later exported their version of the word to western and central Nigeria—and to other parts of West Africa.
The ever-present “lafia/alafia/lapia” that dots the lexis and structure of Yoruba and many languages in Muslim northern Nigeria is derived from the Arabic “afiya,” which means “health.” And “alubosa,” the Yoruba word for “onion,” was borrowed from the Hausa “albasa,” which Hausa itself borrowed from the Arabic “al-basal.”
There are also direct borrowings from the native vocabularies of Yoruba and Arewa languages. To give a few examples, the Yoruba “lakaye” is derived from the Hausa “la’akari.” Seriki, which is even a personal name in Yoruba land, and which often collocates with titles, is borrowed from the Hausa “sarki,” which means king.
Jaara in Yoruba (which has spread to other Nigerian languages, including Pidgin English, where it means a courtesy addition after a purchase) is a loan from the Hausa gyara. Pali in Yoruba is kwali in Hausa.
In a conversation with Dr. Muhammad S Balogun, a polymathic epidemiologist at ABU whose parents are from Offa but who was born and raised in Kano, I also learned that many everyday words in Hausa are borrowed from Yoruba. The examples he gave include ashana [asana], akwatu [apoti], alaakun [alakun], kwana-kwana [pano-pano], gwale-gwale [gbale-gbale], tale-tale [tele-tele], agwaluma [agbalumo], saukale [sokale], awara [wara], atarugu [atarodo], teba [eba], alabo [elubo], ayoyo, agushi [egusi], alala [olele], agogo, keke, kia-kia.
Of course, sharing cultural and linguistic similarities is not a necessary and sufficient condition to unite, but it’s a good starting point. It also helps to remember that while we are different in many ways, we are also more alike than the elites want us to acknowledge.

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APC Chairmanship Race, Am Most Qualified Says Barrister Mohammad Bello Mustapha.

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Barrister Mohammad Bello Mustapha has more chances than any other aspirants for the post of All Progressives Congress Chairmanship. In AriseTv Morning Show today, he said having toured the six geopolitical zones of Nigeria and consultated widely, the youths should be able to vote for their own considering the fact that 60% of the Nigeria population are youths.

Bello posited that he will revitalise the APC into a strong force as it strives towards excellence in the political scene of Nigeria. Despite the numerous challenges,  Bello is committed to ensuring that the future and good will of the APC is not jeopardised.

In his words ‘I will give every wing of the Party a sense of belonging and will reposition and reconstitute the APC ahead of 2023.

He then called on all Progressives in APC and Nigeria to stand by him and give him support needed.

 

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