Immortalizing and Eulogizing Doctor Mamman Shata Meets Failure

                                  

Since when the late super Hausa song-bird departed this world to the great beyond on Friday 18^th June 1999 nothing was done by governments to immortalize the hero. Shata’s legacies and legends will be put under frustrations and die slowly if care is not taken to arrest the situation. Although  time  is too short to make any critical assessment on weather Shata’s history and recorded songs documented at Radio  houses( about 10,000 songs) will prosper and persist or not, but indications have started signaling me that Shata’s  historical documents and deeds or events will seize to exist in the future for future generations purpose. Strong reasons are behind these observations.

First and foremost is the idea of transforming Shata’s more than 10,000 songs from cassettes and tape forms to modern CD way of restoration. This idea of cassettes transformation was brought about by former Honorable Minister of Federal Capital Territory, Abuja Dr. Aliyu Modibbo Umar who had talks with us at his Kano residence when he was about printing our Shata’s biography, Shata Ikon Allah in 2006. Amidst discussions, he discovered I had about 3,000 recorded songs of the late music icon he promptly invited me to meet him at Abuja with the whole cassettes under my custody. He planned sending me to China with the cassettes, for them to be converted to CD plays. Forget about the recent conversion of some Shata’s songs to CD’s in Mallam Kato square, Kano by some local cassette dealers. This is done locally and will never last longer because they are not done under high powered technology. I consider them as rubbish and inappropriate. Another fact is that efforts are not done by the Radio Houses to convert his songs into CD’s because majority of those who will do the job are not interested in Shata’s songs. They consider them as outdated and old fashion. Cassettes can hardly last longer than 60 years, even if they do they will rot or fade away not steadily but slowly.

Secondly, we, the authors of Mamman Shata’s biography have received so many amounts of annihilations and molestations from Shata’s sons because of the delay in the recovery of pledges  and promises of money during the launching of the book from some notable Nigerians. In fact, the money are still not recovered. A couple of weeks back my co-author of the book, Ibrahim Sheme visited me at Funtua during fasting period. On his way coming, he passed in front of  Shata’s house, where  the late musicians sons immediately hunted and attacked him, and me too. They planned to burn our cars and fight us. They abused me and my wife severely. I cannot wonder, considering their level of illiteracy, heinousness  and millitantness. They cannot wonder how somebody will work tirelessly  for more than 13 years in trying to document the entire life of their father.

Personally, we wrote Shata’s book for non-material benefit, but they always insist we must give them the share we promised giving them, after all we too are not paid. One of them insisted he will write our fathers biography too. Later, Ibrahim Sheme and I planned to write or publish the English version of Shata’s History for his life to gain larger momentum, to be understood and be used by larger populaces beyond Africa: Academic Institutions and other Universities in US, Europe and far Asian Countries. We have now dismantled our plans. We are no longer writing anything on Mamman Shata again.

Thirdly, I am currently engaged in writing another Hausa biography on Shata (of more than 780 pages) torching many virgin areas of his life that were not previously torched in the earlier book, and were it overlaps the academic corner of Hausa literature.

Recently, Sanusi, the last son of Mamman Shata who was a close ally and associate to me stole my motor cycle, costing about N43,000. The worst part of the scene here is that he personally produced  a fake paper indicating an agreement of sales between he and I, where he forged my signature, that I  sold the cycle to him. I cannot go to court because of forty-three thousand naira. Due to that I am now planning to discard the book I intended producing, and have closed everything on Shata again. Granting any interview on Shata again in any Radio House is now a closed chapter. Let somebody do it. I am to also whisper Aliyu Modibbo that I am not going to China even if he sends me on that mission. Can Shata’s book make me rich? Richness  and poverty are divine injunctions from Almighty God.

There is no gain in somebody trying to make that hero Dr. Shata a legendary human being of the century but his family members do not appreciate. Although we gather and we are living witnesses that even at death Shata is the greatest but since our courage and determinations are killed by members of his families we now retreat back our intensions of getting him immortalized. This is a completely new era of the 21^st millennium were we saw the invention of new devised mediums and technologies and that new-era songs are emerging with western outlook. Shata’s songs are no longer exciting to many youths in Nigeria. They are mostly in dire need occasionally, or during ceremonies to remember our hero’s. With our retreat, I doubt very much if his deeds and records of thousands of albums would be carried forward for future generations to use and understand the Hausa literature from his talents. If not us: I, Dr. Aliyu Modibbo and Ibrahim Sheme, nobody else can strive to do something to document Mamman Shatas  legacies because nobody can tolerate nonsense from those ex-communicated and rif-rafs who cannot differentiate between great men of well coordinated sought or philosophers or great thinkers like Shata and those who often do other peoples wish who are downgraded foolish men who cannot live above their names. Shata lived above his name.  

HOTUNAN KABARIN SHATA, INDON MUSAWA DA MAIRO MUNARI

 <><>

Tare da Hajiya Mairo Munari, Janairu 2004

Tare da Hajiya Indon Musawa, Oktoba 1998<><>

Dakta Aliyu Kankara a gaban Kabarin Shata, ran Talata 15/11/1999



BUDADDIYAR WASIKA: Zuwa Ga Dokta Mamman Shata

Ranka shi dade Yallabai, Ban yi niyyar rubuta maka wannan ‘yar guntuwar takarda ba,ban kuma yi niyyar rubuta ta da wata manufa don birgewa ko don in matsa maka a inda kake kwance ba, a’a Allah shi baka nasara tun lokacin da muka zanta da kai ranar asabar 19/9/1998 akan wallafawa da kaddamar da littafinka tun a sannan ka ga irin kokarinmu da kishin mu na ganin mun tallata abubuwan da ka yi a rayuwar ka.Littafi dai bai kammala ba sai bayan da ka bar wannan sararin. Kai kanka ka yi kokarin ganin littafin ya fito da wuri sai dai kash,a sannan rashin lafiya ta addabeka,wanda qarshe Allah bai yi zaka ga kaddamar da littafin ba. To, an qaddamar da littafi ranar asabar 7/8/2006 amma kusan ba’a taru ba a yanda ya kamata. Cikin aminanka da basu da adadi ina iya kirga maka waxanda suka halarci wurin:daga Sa’in Katsina Amadu Na Funtuwa sai Ammani Inuwa Fage Kano, sai Umaru xan Duna na Gwandu(direba) sai Alhaji Hassan Hadi da marigayi Dan Tireda Ali Gombe sai Hakiman Funtuwa(sarkin Maska Mainasara Idris kenan) da Musawa sai Alhaji Adamu Yusuf BBC marigayi. Ni kaina na tafi da Hajiya Maimuna Mairo Munari daga Funtuwa. A wurin, naga wasu da ban iya tantancewa ko kunyi alaqa tare ko a’a ba, kamar su ritaya Kanar Bello Kaliyal(tsohon Gwamnan Bauchi) da Janar Garba Duba(ko da yake shi aiko shi akayi ba zuwan kanshi ba ne), na kuma ga Musa Gwadabe(tsohon ministan ma’adinai) da shugaban Jami’ar Bayero, farfesa Attahiru Jega. Shi ASD(Alhaji Sani Dauda) ba’a ma gayyace shi ba a rediyo yaji ana shirin ya tashi ya je ya kuma bada naira dubu 100 saboda kaunar ka.Sarkin Zazzau ma ya aika da naira dubu 250 duk sabili da son ka.A nan mutane da dama masu qaunar tsakani da Allah sun je wurin da ban ma yi tsammanin za su je ba. Amma duk ‘yan siyasar nan da sarakuna da manyan sojoji da masu hali da ka wake duk basu je ba,alhali mun taka har gidajensu mun kai masu katunan gayyata. Sannan an kaddamar da littafi amma duk alkawurran da masu kaddamarwa suka yi basu bamu kudaden ba. Ga dai jerin sunayen wadanda muka biyo bashi na littatafan da suka kwasa: 1.Alhaji Sama’ila Isa Funtuwa(shine ma babban mai kaddamarwa)= naira 2,000,000. 2.Janar Ibrahim Badamasi Babangida =naira 1,000,000. 3.Gwamnatin Jihar Gombe =naira 250,000 4.Alhaji Dahiru Barau Mangal= naira 250,000 5.Alhaji AY Gombe= naira 100,000. 6.Alhaji Muntari Dandutse(shugaban karamar Hukumar Funtuwa)=naira 150,000 7.Alhaji Maitama Sule Danmasanin Kano= naira 100,000 8.Alhaji Sahabi Liman Kaura ya bamu ceki na kudi mun je Banki ba kudin=naira 50,000 Dokta Aliyu Modibbo shi ya biya kudi kaka buga littafin ya kuma buga katin gayyata ya kuma kama mana hayar wurin bukin, shi kuma ya jagoranci nemo masu kaddamarwa.Shima din ya taba kiran mu Abuja don mu amso kudin karshe bamu samu dammar ganin sa ba.Munje ga Alhaji Sama’ila Isa sai yace mu je mu samu Modibbo.Muka sake komawa Modibbo ba halin mu ganshi,don alokacin ministan Ciniki ne bashi ganuwa.Muka gaji da gararanba cikin Abuja kamar shegu marasa galihu muka dawo gida.Saima asarar kudi har dubu 14 da nayi.Na shiga mota na neme sun a rasa.Kaga garin nemo qiba na rame a Abuja. A waje daya ga wasu ‘ya’yan ka mazan suna ta azalzalarmu cewa mu basu kudi,sun dauka ko dai munyi sakacin qin amso masu kudin ko kuma mun amsa mun kashe. Yau shekara uku kenan ba wata magana ba alamar kudin za su fito, mu kuma wallafe-wallafen da muke yi da hirarrakin da mu keyi a rediyo na bayyanawa duniya wanene Shata bamu fasa ba, ba za kuma mu fasa ba. Ka duba kaga irin yanda ka sadaukar da rayuwar ka ka taimaka wa jama’a:ka yi hanya an ba wasu sarautu,ka yi hanya an ba wasu mukamai a gwamnati,arzikin wasu yak are ka taimaka masu,wasu sun rasa muqaman su ka taimakesu an mayar masu,wasu kuma ka basu kudi da abinci saboda tausaya masu.Amma yau gashi saboda an ga ba ka a duniya kowa ya watsar da hidimarka da abinda ya shafe ka. Yanzu an yi maka adalci kenan? Alhali kai da kana raye na tare da kai har tausayink a suke,don in ka xauko kudi da dukiya kana badawa kamar ba zaka bar ma iyalanka komi ba. Jama’a da dama sunce kyautar ka irin ta mutanen da ce:kyautar da in mutum yazo maka da matsalar kudi to bazaka bashi rabin kuxin ba ka ce ya tafi ya nemi sauran a’a gaba daya zaka bashi. Shata, ka tuna fa a da can duk maroqanka kusan ka kaisu Makka. A cikin 1970 kawai, a Kano ka biya wa mutum ashirin Hajji gaba daya. Ka yi waqoqi sama da 8,000 da bama nan nahiyar ta Afirka ba kawai har ma Jami’o’in Amurka da Turai suna nazarin su suna amfana da su.Tun cikin shekarun 1940 da 1950 aka fara nazarin waqoqin ka a can. Domin a Jami’ar Kalifoniya da ke Los Angeles a Amurka kawai Turawa kusan shidda suka amshi digiri na Ukku ta hanyar nazarin waqoqin ka da rayuwarka.Amma daga karshe yallabai kaga sakayyar da akayi maka.

Bayajidda Da Rashin Tabbacin Zuwansa Kasar Hausa

Bayajidda na da wani muhimmin gurbi da hausa da Bahaushe suka ware masa a cikin tarihinsa da al’adarsa. Saidai tarihinsa da zuwansa qasar hausa din yana da jefa mutane cikin wasu-wasi na shin wai da gaske ne ma kuwa anyi shi? Ance sunansa Abu Yazid, amma da farko ma dai banda shi kanshi Bayajidda din ance anyi wani Abu Yazid xin da shima akace yayo hijira daga can inda akace wannan Bayajiddan ya fito shima. Na farko: tarihi ya nuna cewa wai ya fito daga Bagdad ta Gabas ta tsakiya, yazo Barno wai har ya auri wata xiyar sarkin can, amma da suka yo arewa sai nakuda ta haihuwa ta kamata. Wai sai akace ya ajiyeta nan ya sa wasu su tsareta don ta haihu, shi sai yayo arewa ya yi linzami a Daura, wai cikin hijira ta 619 AD. Amma ba inda aka nuna daga bisani ga zuru’o’insu shi da wannan mata. Zancenshi da wannan mata nan ya tsaya bai kuma ci gaba ba, wanda ya kamata ace tarihi ya nuna ga jikokinsa da wannan mata. Na Biyu: ance da yazo Daura ya auri Gimbiya Daurama, a sanadiyyar kashe macijiya mai suna ‘sarki’ ran wata alhamis, to da ya rasu har yanzu ba inda akace ga kabarinsa. Mutanen da suka shahara a Duniya an san kaburburansu amma mutum biyu ne a fage ba a ga kaburburansu ba; na malam Bayajidda da na madam Amina sarauniyar Zazzau. Na Ukku: Zancen hausa 7 da banza 7 wannan kaima kasan ba abin ma yarda ba ne, don bama ta yiwuwa ace ‘ya’yan da Bayajiddan ya haifa da Daurama wai su sune hausa 7, wadanda kuma ya haifa da kishiyar da yayi mata daga baya wai sune banza 7. To wai ma sai akace hausa 7 su suka fara sarautar garuruwan qasar hausa. Ma’ana, Daura ita ta haifi sauran garuruwan qasar hausa. Anya kuwa wannan zancen gaskiya ne? Kuma banza 7 su suka fara sarautar garuruwan kasar kudu. Banza 7 sune: Yoruba, Ibibiyo, Kwararrafa, Gwari da sauransu.Babu tabbacin wannan zancen don ba inda Daura ta samo alaqa da waxannan qasashe na kudu. Na Hudu:Ita kanta gimbiya Daurama akwai alamar tambaya akan wasu zantuttuka a game da ita. Ba wai nace aba ayi taba, amma da akace su 6 duk mata ne kuma xakinsu xaya su suka sarauci qasar Daura.Ya za ace mata 6 a jere suna sarauta ba tare da surkawa da wani namiji ba? Ita Daurama itace sarauniya ta qarshe, a cewar tarihin. Sannan akace waisu Dauramar Larabawa ne. Yaya Balarabe ya samu yankowa ya wuto duk garuruwan nan ya kutso cikin wannan lungu mai zurfi mai suna Daura? Na Biyar: A tarihin, wai xan da Bayajidda ya haifa da Daurama na farko mai suna Bawo shi ya haifi Kumayau, wanda ya fara sarautar Katsina. Kenan ana nufin Daura ta girme ma Katsina.Nan ma akwai alamar tambaya, saboda Katsina na da daxaxxen tarihi, tun kafin ma zuwan musulunci, zamanin da ake bautar iskokai da rana da itatuwan tsamiya. Shi Bayajidda ance ya zo Daura cikin shekara ta 619 AD kaga zamanin Annabi Muhammadu (SAW) kuma a lokacin ba a fara binciken tarihin baqar fata ba bare a tabbatar da e lallai yaje Daurar.

FORESTS AS CATALYSTS FOR INDUSTRIAL GROWTH: THEIR DISTRIBUTIONS AND DISAPPEARANCES IN KATSINA STATE

Abstract Forests are large areas of land covered with trees and undergrowth. The trees grow closely together creating a continues overlapping leaf canopy. The World Commission on Environment and Development made awareness about destruction done to the environment by man and his industrialization process. Katsina State has had a long history of forest reserves since 1916 in the old Katsina province. These reserves were meant to provide pasture, protect endangered tree species and wild animals, improve climate, control hunting or serve as fuel plantation and industries can be established to process raw material. Unless forests are developed agro-industries cannot survive. Today, forests are being converted to shelters by unscrupulous individuals (see table 1) The only solution to this environmental degradation is preservation and safeguarding. This paper recognizes forests as catalysts for industrial growth. For the sake of future generations, they must be conserved, developed, protected, sustained and administered wisely. The ultimate goal was to establish forest reserves on 25% of the territory of Katsina province. This article aims at the reserves distribution in the state and their present statues today, weather they are properly managed or neglected by the authorities concerned. Recommendations and conclusion then follows, for government to enhance a better survival of our reserves and agro-industries. Key words: Katsina, forests, environment, emir of Katsina Introduction Man and animals enjoy a host of ecological services by forest. Forests filter and purify water and air. They also conserve soil and prevent erosion hazards. They are also homes for biodiversity and helps man to experience and execute his nature. Destruction of forests by man means destroying the ecosystem. The non-sustainable consumption pattern of our forest resources brought about a decline of worlds forest reserves by large scale of tree felling and deforestation of forested areas for domestic and commercial purpose to facilitate urbanization (Nelson, 2003).This prompted the United Nations Commission for Environment and Development to make effort to halt the destruction done to the Environment by man and his industrialization process. (Olofin, 2000) Katsina state, although found within the buffer areas below latitude 120N and whereby it is taking in desert like conditions has favorable climatic indices that encourages growth of vegetation and forests across the state. From the extreme northern part where it borders Niger Republic it has a mean Annual Rainfall measurement of 635mm to the extreme southern part where it neighbors Kaduna State where 1,143mm measurement is recorded. Katsina State has had a long history of forest reserves since 1916(FDF, 2000}. Within a decade, a number of reserves are established in many areas, with varying sizes. (Ladan, 2007). The reserves were meant to protect the endangered tree species, provide pasture, improve climate, beautify the environment to provide avenue for recreation and tourism and control hunting or serve as fuel plantation. (Kankara, 2007) An accelerated establishment of forest reserves began from1930 when Emir of Katsina craved for the establishment of a belt of trees in northern Katsina to stimulate rainfall and prevent desert encroachment (Rural Water Supply and Sanitation Agency, 2007). The number of reserves increased by the mid 1940’s, bringing the total area to 9,466sq miles. With the sudden decline of forests in the State caused by neglect and human interference even the wild animals roaming the areas go into extinction (Nelson, 2003) The establishment of forest reserves, as noted in the abstract started in 1919 in the old Katsina province (Kabiru 1998). Within a decade, a number of reserves with varying sizes were established at Jibiya 92 sq miles); Kankara-Tsaskiya-Ruma area (284 sq miles), the Birninn Katsina Area 9193 acres); Karaduwa (6.8 sq miles) Garunmashi district (66.6 acres) and Makoda-Marusa district (62 miles); Sabuwa- Marusa district (15 acres); Masibi ingawa (68 acres); Musawa South (30 sq miles); Kogo reserves (30 sq miles) Babsal and Co, 1998). By the mid 1940s the number of reserves increased and additional areas included Rogogo hill, Sandamu, Kaya, Hamis, Gulbin Baure, bringing the total area to 9,466 sq miles (KTSG, 2005). The state has about 50 forest reserves (table I) scattered all over the state. They vary in size and area extent forms few hundred square Kilometers to thousand of square kilometer (map). There are also shelterbelts in the northern part of the state. The belts can be idenfied from satellite imageries. Other forest reserves of great potential include Guru Gingia, Kandawa, Kabbi, Yash, Dutsinbali, Mawashi, Karfi, Daura, Dayi, Badauri, Dayingoro, Barawa, Tsanmi and Katsina with Other areas Dankabbi, Madarai, Nasssarawa, etc. (KTAPU,1997). Forests Potentials A part from potentials of the forest in terms of size discussed above other areas of potentialities the forest can serve are potentials for mineral resources, (FDF,2000) woods, wild life and plant (Ladan, 2005), national parks, habitats in the global climate, medicinal herbs, tourisms and recreations, prevention of natural hazards education (Raul, 2003 ) The forests in Katsina state are rich in deposits. The kaolin deposit is found in the forests of Kankara, Ingawa, Dutsinma, Safana, Batsari, Musawa and Bakori. More than 40,000,000 tones of tale is found in the forests of Kankia and Ingawa, and 200,000 tones of feldspars are found in the forest reserves of Batagarawa, Safana, Faskari, Kurfi and Dutsin-ma. High purity gemstone is found in Batsari, Bakori and Kafur respectively (Kankara, 2002). Elsewhere within the state iron ore of about 300,000 tones are found in the forests of Dutsin-ma and Ingawa. Marble of 33,333,000 tones is also found in the forest of Jibia and Malumfashi (KTSG, 2005). There are over 20 mineral deposits found both, in Commercial. and not in commercial quantities across the state (Kankara 2002). Although the vegetation here has suffered a great deprivation. The landscape is less generously covered with plants, although it is denser in (he Southern part. Trees like acacia, the dum palm, silk cotton and baobab, which are of economic importance, are characteristics of the area. The silk cotton is the tallest and grow to a height of 9 to 15 meters. It produces the silk cotton (Kapok) used locally in stuffing mattresses and pillows (Kankara, 2002). The dum palm is the only branching palm in the area. The plants in the northern part are said to be drought resistant and mostly sparsely distributed. Some of them are Dorowa (Pakkii oliveri), Kadanya (butryrosprum parkii); Kuka (Gdansonia digitata); Marke (Anoigeisus schimpari) and Giginiya (Africana). Wood caving local industry was an old and important local industry all over the state, due to availability of carving materials especially in the southern part where larger trees grow like Pauwa forest reserve were trees like Kirya (prosopiso-blonga); Marke (Anorgeisus schimpaji) and Kandara (swartyia madagascariensis) were available. These trees were used by cavers in making various local utensils of great durability. Among them were mortar makers ('Yanturmi) whom produce household utensils like pestle, wooden spoon, wooden dish, (Akushi) etc (Kankara, 2002). ' The woods are also useful in furniture making. Softwoods among them can be used in papermaking. The reserves are also homes to a phenomenal range of animals and plants, because they are important for nature study, recreation and tourism for revenue generation by the government (Ladan, 2005). Wild animals were said to exist especially in the western mountainous areas. Examples are Pauwa and Zango forests, but they moved to Rugu forest (in Safana area) in the 19th century due to human, physical and environmental interferences such as hunting, forest clearances for agriculture activities (Kankara, 2002). Forest areas in the state are also potential for national parks/Botanical or zoological gardens. In line with the aims and aspirations of the national wild life policy, National resources conservation council, and the Federal Environmental protection Agency decree No. 50 and 58 both of 1989 and. decree No.11 of 1985 on endangered species. There is a great need to conserve the remaining local animals and plant species in the state. The state is currently among the few states that has no wild life conservation unit, game sanctuary, game reserve, botanical or zoological garden park. In view of the above, CAREFOR (Campaign For Recreation And Forest Conservation) in its capacity as a Non- governmental environmental organization, that operate as a charitable trust on Nature conservation in the state, wishes to collaborate with KATSEPA in the mobilizations of the general public, with other governmental agencies, or concerned international organization to donate/ contribute money to raise enough finds to revive or rehabilitate degraded Giginya plantation located between Kofar Durbi and Kofar Sauri in Katsina city (KATSEPA, 2006) and KTARDA, 2004) to enable for its conversion into Botanical garden so that visitors and tourist can be attracted from far and wide (EEC/ FGN, 1998). The forests are also important habitat in the global climate because they absorb, carbon dioxide, thus reducing heat and releasing oxygen gas into the air through transpiration, which aid rain formation (EEC/FGN, 1998). They also provided fruits, .barks, leaves, etc. which are used as foods and herbs for diseases curing such as malaria fever, yellow fever, cholera, etc. (Anyanelulu, 2005). They also provide the most effective anti-erosion control. Some thick forests break the force of falling rain before it reaches the ground. The leaves falling from the trees litter the floor of the forest and later decompose to add to the fertility of the soil. They also play important roles in the protection of water catchments areas, thus conserving water resources, (KATSEPA, 2006). The exciting varieties of plants and animal life that exist can make the areas to be a better land for tourism and recreation. They can also be used for education, on the nature of life in the forests that is nature study and research by scientists on the forest plants and animals. They also mitigate the effects of natural hazards, like floods, tropical storms, etc they also provide raw materials to lumbering activities and industries. This is a leading export in Cote D’ivoire, DR Congo, Nigeria, Brazil, Peru and even advanced nations such as Belgium (Paturi, 1995). Current statues of Forest in the State as at 2007 Deforestation and forest degradation in the state led to many consequences (See Table I). The forests are the richest biotic environments in terms of number of plant and animal species (Anyanelulu, 2005). This loss of forest causes extinction of increasing number of these species, and forest degradation leads to serious reduction in the genetic diversity of others (KATSEPA, 1995). This loss of forests affect many people through increased flooding, soil erosion and silting of waterways. Drought, shortage of fuel woods and displacement of communities (Olofin, 2000). The destruction of the forests undermines the basic operations of the ecosystem and may cause an irreversible change. Deforestation remains the serious environmental problem facing Katsina state. Forest in the state have traditionally provided various economic products which included timber, traditional hunting and. non-wood products gathering, and fuel wood. This deforestation in the state has generally led to declines in accessibility of both the wood and wood productions (Olori, 2006). This is especially marked in the increased efforts needed for' fuel wood and forest product gathering. Increased pressures on the forest reserves have reduced the habitat for wild life, and where the habitat is still intact; reduce its availability from over hunting (Babsal and Co. 1998). Biodiversity, in its variety of forms, stabilizes the natural environment and provided the building blocks for agriculture, the basis of all human economies. Biodiversity provides the basic needs for food, water, fuel, medicine and raw materials for industries (KATSEPA, 2001). Major factors responsible for biodiversity loss in the state included habitat destruction, (See Table I) population intensive cultivation, oven-exploitation, overgrazing (Yusuf, 2003), fire, genetic erosion, etc. Drastic changes in climate are the natural activities causing deforestation in the state (Cunningham, 2003). Human activities have also been identified as a major cause of biodiversity loss and deforestation in the state (Yusuf, 2000). An example is the states government institutioning of a committee in 1992 to investigate the wanton destruction of forest reserves in the state (Anyanelulu, 2005). The table below gives detail of illegal land acquisition and encroachment of forest reserves, communal forest areas and grazing grounds as at June 1992 (Yusuf 2000). Table 1: Area and Nature of Encroachment Local govt. Area of Encroachment Nature of Encroachment Bakori a. Jare Forest Reserve b. 12 Communal Forest Areas 28 persons were illegally farming for 3years Overtaken by illegal farms and settlements Bindawa (a) Tuwaru Forest Reserve (b) Yangora Forest Reserve (c) 8 Communal forest Areas 200 persons illegally settled on it. 10 families illegally settled in it. Illegal settlement, farming, NDE and legions farming scheme. Danja (a) Tandama Forest Reserve (b) Dabai Forest Reserve (c) Most of the Communal Forest Areas. Large area illegally farmed by one Alhaji, a business tycoon in Funtua. Part of it is illegally occupied by a Village Head and his 5 brothers. Shows visible sign of serious encroachment Faskari (a) Kogo Forest Reserve (b)Wakataba and 9 other Communal Forest Area 1,000 hectares cleared and lying waste and since 1990 has become personal farms of highly placed officials. Completely taken over by farms and settlements. Funtua (a) Tudun lya Forest Reserve (b) Daudawa Communal Forest (c) Tumburkai Communal Forest Area Plantation project Farming Farming by several persons. Kafur (a) Huguma/Gozaki Forest Reserve (b) Dankwaro Communal Forest Area. Some Fulani families erected semi permanent structures and have been living for 10 years. A farming scheme Kankara (a) Tudun Mani Forest Reserve (b) Kukasheka Communal Forest Area. Sarkin Noma still farming in it, despite signed undertaking to vacate by end of 1989. Farming by various persons. Malumfashi (a) Yarmama Forest Reserve (b) Karfi, Ruwan Sanyi, Borindawa and Yartalata Forest Reserves Illegal farming by some persons Suffer gradual destruction through illegal allocation and farming. Rimi a. Rukudda Forest Reserve b. Radda Forest Reserve c. Koda Forest Reserve d. 18 out of 23 communal forest areas. Illegal occupation and farming by Rukuda, Magaje, Karare and Maradu Villagers A large part sold to a large scale farmer. Illegal occupation and farming. Encroached through farming and settlement Safana a. Yantumaki Forest Reserve b. Ruma/Kukar Jangarai c. 15 out of 18 Communal Forest Areas. * Illegal farming by 31 people * Illegal allocation to 16 people ( a portion) * A part leased to Dutsin-Ma construction on an annual rent of N33,000 which it did not pay for 3years. * 1036 hectares allocated for SAP relief farming. * 30 hectares illegally added to the official 50 hectare pasture land. A large part destroyed and deforested. Converted into farms or settlements. Zango (a) Yanduna Forest Reserve. (b) All Communal Forest Reserve. N.D.E and legion farming scheme. Encroachment and destruction. Source: Field investigation, December 2007 Government Policy and Legislation There is no reference that is made directly to the world environment in the 1979 constitution and this omission has spurred on arguments as to which tier of government has exclusive jurisdiction to make environmental legislation (Ladan, 2004). Some argue that it is only the Federal Government that can legislate on the environment. Others are of the opinion that the states and local governments are responsible for municipal waste and public health matters and as such can also make legislation on environmental matters (Babsal & Co., 1998). Katsina State has several laws, which impact the environment. Many of these laws were pre-independence legislation, which were of general application to the whole of Northern Region with little or no fundamental amendments (KATSEPA, 1995). These laws also continued to apply when Katsina State, as it is today formed part of Kaduna State. With the creation of Katsina State these laws automatically became part of the states’ legislation without any significant review (KATSEPA, 2001) Conclusion A swift look at forest reserves in Katsina State has been made. Concern for the forest reserves are indispensable aspect of concern for humanity. It has been clearly observed and proved with statistics that within and around the study area problems relating to forest reserves abound. Forests conservation is one sector that plays an important role in national Development. It is now left for Katsina State and the Government of the Federation to fully safeguard and manage our forest in developing the National economy. This is necessary as the country has to diversify her sources of income. Dependence on oil (while neglecting other sources) being a perishable commodity holds danger to the future of Nigeria. Since environmental protection and management has become an agenda in global economic development Nigeria has to take up the race (Ladan, 2007). The benefits of reserves management are countless for a country like Nigeria whose climatic conditions are favorable to the growth of forests (ICPC, 2002). Recommendations: The government should establish tighter controls on fuel wood extractions from reserves. Community management of fuel wood resources should also be encouraged. There should also be reforms in forestry, land and tree tenure policy and afforestation, agro-forestry and environmental education programs promotion. Enforcement review and update of strong anti bushfire should be done. Also promotion of local participation in forest management should be done The Government should develop economic incentives and policy commitments to support protected areas, by providing economic incentives for local communities around protected areas to conserve biodiversity and reduce encroachment. Conservation education and conservation clubs should be formed. The International agencies along with the state Government should strengthen capacity of national parks services to manage protected areas and control poaching. There should be a change in agricultural production practices. There should be the use of shelterbelts. Researches on- sustainable agricultural technology, communal land management and support traditional communal land management and introduction of grazing fees should be done. The government must establish an effective and representative protected areas system and buffer zones management. Law and order should be enacted by the government, to halt individual people and or Societies that think they are above the law, from cutting down the forest woods or clearing them for farming or otherwise. Formulae can be adopted to sustain their existence because sustainable development attempts to bridge the divide between economic growth and environmental protection. If done, can support economic growth of the forests and enhance biodiversity at the same time. References Anyanelulu,. Y. (2005) Introduction to Environmental Science. Bs Publications Hyderabad, India. Pp 99, 186-187, 502 - 503. Babsal and Co. (1998) Katsina State Environmental Action Plan, Final Report Babsal and Co. (2001) Katsina State Environmental Action Plan, Final Report of FEPA, under World Bank assisted programme. Babsal and Co. Ltd. Ikeja, Lagos. Cunningham, W.P., and Saigo, B. W. (2003) Environmental Science: A global concern. 7th edition, McGraw Hill, Boston USA, pp29, 441, 464. EEC/FGN (1998) Katsina Afforestation Project Annual Report for the period. Federal Department of Forestry (2000) Vegetation and Land use Maps of Nigeria. ICPC (2002) Climate Change: The ICPC Scientific Assessment Report. Ed. Houghton, J.T., Jenkins G.J. and Ephraums, J.J. Cambridge, Cambridge University Press. Katsina State Government (2005) Quarterly Report of UNDP, 4th Country Programme NIR/C3. Environment and National Resources Management - KATSEPA Katsina State Environmental Protection Agency (2006) Management Reports and Accounts KATSEPA. Katsina State Environmental Protection Agency (1995) Final Report of Ecological Consultants Ltd. Study of Environmental Problems of Areas of Katsina State. Katsina State Environmental Protection Agency (2001) Final Report of Ecological Consultants Ltd. Study of Environmental Problems of Areas of Katsina State. Kankara, I. A (2002) Development of Solid Mineral Resources in Katsina State: Constraints and Prospects; An Unpublished M.SC Thesis Geography Department, Bayero University, Kano. Kankara, I. A. (2007): Sustainable Environmental Resources Exploitation Katsina Metropolis". A paper presented at the 49lh Annual Conference of Association of Nigerian Geographers (ANG) held at University of Abuja, 15th October 2007. KTARDA (1987) Katsina State Land Clearing and Development Study, Technical Reports to Katsina State Government by Technosynesis, Rome, Italy.' KTAPU, (1997) Katsina State Afforestation Project Unit information Handbook Government Printing Press Katsina. Ladan S.I. (2004): Environmental Resource Management As a challenge to Nigeria Today. A paper presented at the 5th National Conference organized by Federal College of Education, Katsina 17lh - 20th-July, 2006. pp 4,11 Ladan S.I. (2007) Analysis of Urban Environmental Quality: Case of Katsina in Environmental Watch Journal Vol. I. No. 2. A journal of Federal Polytechnic, Bida, Niger State. Ladan, S.I (2005): The Role of Tourism in National Development, Dan –Masani Journal, Federal College of Education Katsina. Nelson, R. (2003): Dry Land Management: The Desertification Problem: World Bank Technical paper, 39pp. Washington: The Bank. Olofin A.E. (2000): Environmental Hazards and Sustainable Agricultural Development in Northern Nigeria in Falola et al eds. Issues in Land Administration and Development in Northern Nigeria, Department of Geography, Bayero University Kano. Olori, T. (2006) Desertification Threat to the Economy, Food Security. New Nigerian Newspaper, Thursday October 13, 2006 Paturi F.R. (1995) Modern Environmental Technologies, in Deutschland, P. 26 Raul, A. (2003) The Environment and Its Resource. Gordon and Breach, Science Publishers. RUWASSA (2007) Rural Water Supply and Sanitation Agency, Rehabilitation and special Project Scheme. Katsina State. Tham G. (1992) Environment A Must In All Education. In: Enviro/No.14 December 1992 p. 27. World Commission on Environment and Development (1987): Our common future (The Brundt Land Report), Oxford University Press. Yusuf, M.D. (1995): Memo To The Katsina State Government on Deforestation and Threats to Human life in Katsina State, CAREFOR Publications. Yusuf, M.D. (2000): Memo To The Katsina State Government on Deforestation and Threats to Human life in Katsina State, CAREFOR Publications

TATTAKI CIKIN WASU WAKOKIN DOKTA SHATA KATSINA

Yau kusan shekaru 10 kenan da duniya ta rasa mutumin daya kirkiro ya kuma kawo sauyi a hidimar kidan kalangu a kasar hausa.Bama ana zato ba, a’a a fagen wakar hausa ba wani a gabansa har ya zuwa tatassara. Shata, Duna na Bilkin Sambo.Koda yake akwai mawaka da sukayi zarra a zamaninsa amma hada basirarsa da tasu tamkar hada hasken kyandir ne da hasken rana.A tsakanin 1936 da 1999,watau farawa da gama wakarsa(ko kuma tsakanin wakarsa ta farko:’yammaza Allahn fara bamu……..’ da wakarsa ta karshe:’Dankabo Jarmai Mamman……..’,wadda yayi lokacin nadin Alh.Ummaru Musa Gwamnan Katsina ranar 29/5/1999) Shata yayi wakoki kimanin abinda ya dara 8,000.Dalili shine ni kaina na taba rutsa shi a gida Funtuwa na tambayeshi ko nawa ne wakokin Alhaji?Sai yace baya iya ganewa amma yasan tun sa’adda ya fara yayi wakoki kundi-kundi har kundi sama da 40,kuma a cikin kowanne kundi yana da waka sama da 200. In ka tara kaga zaya baka jimillar da aka bayyana sama. Zanso in dan tazgada kadan in nazarci abinda mawaka suka kira ‘sare’ a waka, wanda da shi mawaka sukayi ta aron wakokinsa suna gina nasu kalmomin..’Sare’ a waka na nufin ka ari waka ko wani sashe na wakar wani mutum ka maishe shi naka. Amma saboda wasu mawakan ma suna da basira wadda take da amfani kwarai sai kaga wasu lokuta kalmomoin Shatan da nasu sunyi kamanni da juna. Akwai da dama a inda wakokin makadin da na wasu sukazo iri daya. Misali, a cikin 1940 Bawa makaho mai ganga na Gorar Fata ya saukar wa Indon Zara,wata budurwa da tayi tashe,diyar maigarin ‘Yammama.Anan ya sami labarin wani bakon mawaki waishi Shata ya bulla Ketare.Bayan wasan ‘Yammama ya kare suka fusata suka doshi Ketare don su kai ma Shata caffa su yakeshi.Suna sauka Ketare sai bama bata lokaci gaba daya suka zama yaran Shatan.Kwana biyu a Ketare ana wasa.Da zasu koma gida sai Shatan ya yi tsalle ya bisu.Ya tafi dasu saboda a dan zaman da sukayi da shi a Ketare ya shaku da Bawa sosai. Wata rana a Gora sai ga wani direba daga Jikamshi yazo daukar Bawa don yin bukinsa, na auren wata yarinya,Hauwa ‘yar Tsohuwa.Aka dauke su aka tafi dasu. Wakar da Bawan yayi: ‘Ado Dan Ma’inna goshin Jirgi kanen Barau’,itace tazo iri daya da wata da waka da Shatan ya taba yiwa Akawu Na Guga mai Biri da Barewa’,inda shi kuma yake cewa:’Jefa kidan Na Guga koba girma da arziki’.Daga baya kuma ya dauki amshinta yayi wa Bawa Janke direba na Musawa,inda yake cewa: ‘Jirgin sama Bawa Tashi koli ka tsere na Laraba’Yayiwa direbobi da dama wakoki da salon wannan amshin. Daga baya ya dauki irin amshin kuma yayi wa su Bello Maitama da wani direba Dan Kaura wakoki. Shata bazai taba mancewa da Muhammadu Dankura sarkin Bege makadin sarkin Daura Abdulrahman ba,saboda bashi ma da babban aboki cikin makada kamarsa. Shima Dankura mai basira ne kwarai. Ya taba yiwa Sarkin Daura Abdulrahman ubangidansa wata waka mai shigen ‘Sadauki Shehu Magajin Mamman’ irin ta Shata.Kada a manta cewa Shata yayiwa manyan iyayen gidansa irin su Sardauna Gamji(1957),Haru Dan Kassim Kano(1956),marigayi hakimin Musawa Usman Liman(1952) da dai wasu da dama wakoki da irin wannan amshin. Ya’u wazirin Shata shine babban yaron makadin, da suka hadu a Bakori cikin 1943. Amma a sannan Ya’u makadi ne mai zaman kansa. Sai a cikin 1959/1960 suka hade da Shatan, lokacin shi kuma ya taso daga Kano. Shima Ya’u fasihi ne matuka, don yama yi wasu wakoki wadanda sukayi kamanni da wasu wakokin Shatan. Kafin kuma su hade ya sha daukar wasu kalmomin Shatan yana gina nasa, kamar daga wakokin: Soja iyalin Gwamna’(1967), ‘Dan Leko Baban Leko’(1966), ‘Tijjani Hashim Dan-iya’(1986), ‘Don sallah da salatil fatihi ………’(1962), ‘Haji Iro Babangida’(1985), ‘Ya Alhaji Babba Dan kamasho’(25/12/1980). Har karshen rayuwarsa Shata ya samu biyayya daga mawaka danginsa da dama.Saboda kashi 95 na mawakan Najeriya da ma wajenta suna aron kalmomin Shata dama wakokinsa suna gina nasu kalmomin wakokinsu. Sani mai kuntigi Gusau wani mutum ne da yayi yayi a Da. Shima ya ari wasu kalmomi daga Shata ba ma dai irin wakokin Bakandamiya(alo-alo mai ganga ya gode……(1959/1960),da ‘Dan Zabarma ya kyauta, Dan Zabarma yallabai’(1961),da ‘Yallabai yallabai yallabai ‘yar kankanuwa kankane’(1955) duk wakokin Sani mai kuntigi Gusau ne asalin su. Ya’u Wazirin Shata yace saboda shima mai hazaka ne wasu wakokin sa sunyi kamanni da na Shatan. A zamanin yaki(1967-1970) Ya’u yayi wakoki na siyasar kasa.Ba wani gidan rediyon da yafi fifita Shata fiye da gidan rediyon Tarayya na Kaduna.Musamman da makadin ya tafi Nijar a cikin 1959 akayi fira dashi akace wai yayi wa Sardauna wani tsokaci da baiyi wa mutanen NPC dadi ba.To wannan Magana ita tasa Shata yayi ban iska da wadanda ke dasawa dashi cikin ‘yan gidan sarautar Kano dama wasu jama’ar NPC. Alhali kage ne sukayi masa da kuma haushinsa da suke ji. Suka fusata suka juya masa baya.To Wamban Daura Bashar shi yayi ta kokari har ya daidaita Sardaunan da shi Shata. Tun cikin shekarun 1950 jami’o’in kasashen Turai da Amurka suka fara nazarin wakokin makadin.A wasu jami’o’I a Jamus ana nazarin wakokin Mamman Shata. A Jami’ar Kalifoniya ma wasu turawa kusan su 6 sunyi nazarin mawakin,in ka debe manazartanmu na gida, irin su Abdulkadir Dangambo da Farfesa Danbatta,wanda a cikin 1975 ya rubuta kundin digiri na 3 a jami’ar Indiyana,Amerika akan wakokin makadin. A shekarar 1972 shugaban kasa Janar Yakubu Gowon ya aika aka kirawo shi daga kasar Nijar, suka hadu a Kano ya gaisheshi ya bashi lambar yabo.Ranar 15/10/1976 ma gwamnatin tarayya ta bashi lambar yabo mai suna MON,shi da Garba ABCD(shi kuma aka bashi lambar OFR). Cibiyar tunawa da James Coleman na Jami’ar Kalifoniya ma ta bashi lambar yabo sa’ilin da ya ziyarci can a cikin 1989.Akwai ma kananan lambobi da kungiyoyi suka bashi a garuruwa kamar Funtuwa da Kano da dai sauransu. Kashe maigirma Sardauna a cikin 1966 yasa wakokin Shata sun dauki wani sabon salo,na yi wa sojoji da ‘yan boko wakoki don basu kwarin gwuiwa don a tafi bakin daga. Don sai da aka kashe su Sardauna das u Abubakar Tafawa Balewa muka fahimci a Arewa an barmu a baya.Wakokin Shata suka zaburar da ‘yan Arewa. An tsakuro wannan ne daga littafin Aliyu Ibrahim Kankara,mai suna ‘Mahadi Mai Dogon Zamani: Shata Da Kundin Wakokinsa’.

AN ANALYTICAL APPROACH TO SHATA’S COLLECTION OF SONGS: 1999 ONWARD

Perhaps should in case the name does not ring a bell across the core northern States in Nigeria because of numerous publications and radio or media featuring in advertising late Mamman Shata’s entire life, my name is Aliyu Ibrahim Kankara. Because Shata’s songs were unfathomable or rather too mysterious to be understood, especially those he composed between 1936 when he started singing, to 1953 when he stopped composing wakokin Datsa or Zube. Shata’s style of songs are uncanny and difficult to explain. In 1993 I began writing Shata’s biography, alongside collecting his albums. I met Ibrahim Sheme in 1997 whom began writing his own Shata’s book earlier then I, may be 1988 or 1990. After merging our works together, we suddenly, on the request of Mamman Shata himself met other two writers of the same biography, Tijjani Yusuf Albasu and Ali Malami both at Kano. That was on Saturday, 19th September, 1998. In 2006 we came out with an enchanting book, Shata Ikon Allah, culminating to about 604 pages with an index containing about 638 bits of songs collection of the evergreen hero of the millennium. Meeting so many people who lived with Shata for long periods of times, some of them were Usman Gizo makaman Rokon Kano, Alhaji Alasan Abdallah Dunu, Alhaji Dankwara Na Tabawa, Alhaji Dankwara uban Ladidi, Hajiya Nana matar Dankwara, Alhaji Mayau Kaduna, Alhaji Bature Sarkin Makadan Bakori, Alhaji Shehu Tsatso Katsina and many others I came to realize that Shata Ikon Allah was still an incomplete biography. There were many things of exciting, of interest about Shata that were missing or untold in the book. I was frisky and fortuitous. Fortunately the people listed above gave me the audience I was to be given, and after about half a decade most of them except Shehu Tsatso and Nana were dead. Usman Gizo knew Shata since in 1947 when the latter made his first appearance at Kano, Alasan Abdallah came to know him at Malumfashi at Kwastan’s House in 1942, Dankwara Ladidi knew and hosted him in his house at Fagge, Kano in 1954. Bature Sarkin Makadan Bakori knew Shata in June 1943. The earlier biography seems to be feeble. To make Shata’s biography and collection of songs fatten so that they can be ready for analyses and appraisals I had to indulge in writing another book on Shata. In fact it is incredible for four writers to collect a teaspoonful collections of 638 songs. Shata claimed to have had more than 10,000 songs to his credits. He once in 1998 lamented to us that a researcher (white lady) came to him from America with a collection of his 1,670 songs which she gathered, far ahead of us with 1,032. If Shata died by the middle of 1999 then the period after his death should be the one to begin analyzing his songs and grouping them into various classes or families. In 2010 I emerged with another spectacular unpublished biography of the late Hausa music sensation, Mahadi Mai Dogon Zamani: Shata Da Kundin Wakokinsa, with an index or a complete chapter containing of about 4,000 songs. It is believed that this new biography will open up a new window or path that will groom or entice researchers to think of exploring more of Shata and his contemporaries. Although I am currently down with financial reductionisms I therefore can’t print the present book now. Nobody also among the community members who are well to do can handle the financial aspect of the printing. Along side I am receiving strong attacks and onslaught from some members of the academics that they urge the quick presentation of the book. Although there was failure to recover the money for the launching of the earlier book ‘Shata Ikon Allah’. Shata’s family members are reluctant and weak about this new venture. The new book Mahadi…’ now appears like a Sanatorium or a hospital for people who are getting better but still need rest and care(I mean the uncertainty condition of the book not the story it carries). But there is an auspicious feeling in me and the book. Why the public are enthusiastic on the publication of the long awaited new book? Across the whole continents the book can be availably useful for academic research in African Languages, especially in America, Asia and Britain were Shata’s legacies are quit far and or scarce. The Hausa academic corner shouldn’t be lackadaisical about this new venture. Mahadi…’ is an elevation of Shata’s carrier and legacies, to properly tell who really Mamman Shata was. There are strong feelings in me that the book must even be translated to major international languages of the world. Who ever is ready to do it is welcome. I also defy anybody wanting to hinder the successful maturity of the book.

ADAMU YUSUF BBC, SILENT WOODCUTTER: THREE YEARS ON

On Wednesday, August 3, 2007  I received with terrifying heart the sudden untimely death of my mentor,  my allice. He was Alhaji Adamu Yusuf, the famous BBC correspondent based at Kaduna.

Wanting to write about the late legend  quickly reminded me of two  influential persons who made names and history in the last preceding millennium. It was the great Mahatma Gandhi of India and Albert Einstein from Britain, who reigned the supreme. It is the application of  knowledge in practical life in accordance with prevailing circumstances that made them to be the greatest men ever living in the last 1,000 years, after the messengers of God and great Ulamas following the prophetic times. By the time Mahatma Gandhi took an oath to devote his life and time for the upliftment of the poor and his nation in general, he did away with all bodily desires. And from thence he never had any affair with women even, including his wife. He therefore needed no wife. He lived this life of celebity for the rest of his life( I am not praising him because he went against marriage which was ordained by the Prophet S.A.W., I sited him as an example because he lived on particular course or action in accordance with the norms and cultures of his society and people, not in other Islamic societies. And a Hero can be so in every ramification of life not only in Islam). There was, and is still so much perfection in his conduct that you can easily see that he has lived far above his bodily existence(Bodily existence has finished since he died, but he is still existing because his disciples, teachings and duties are carrying foreword the movement he started). He vowed to catafault India, his nation into higher levels and his dreams were realized.

On the other hand, for 1,000 years no single individual human being has influenced  the world more then Albert Einstein in the preceding millennium. He was man of the moment, man of the year, man of the century and man of the millennium. Although he built on Sir Isaac Newton who brought about the theory of Atomic bombs, it was Albert who practicalised the idea of atomic bomb that war can be fought at a very far  distant place and at any time.

In Africa today, one of the renounced men of the era is perhaps Adamu, one of the Africa’s famous journalists and reporters who has vowed to follow the great men’s foot-steps. Those who denounced him at the early stage of his carrier renounced him later and announced to the world. Those who disown him later praise him to the skies due to his philanthropic and plenipotentiary abilities. The greatest people we have in Africa should be people of sought or well coordinated ideology, philosophy or any other term of action. My article aims at portraying the good image of late Adamu’s real picture because he had something to push him to act as a result of which he was to leave a trial of new ethics or new societal polity or character, new groupings. By the time (any thinker or philosopher) Adamu leave he lived behind a new society of people, new ethics or belief. The concept of norms changed because people of his era saw him as a messiah, a mentor, an upright and honest man who embraced everybody, befriend everybody irrespective of age and like. So that people would feel the presence of Alhaji Adamu in their domain.

I met late Adamu in December 1997, that’s were our relationship began, and in March 1998 he enticed me to write his biography. Initially I rejected. But later, I came to realize  that our society has a lot of pressures as a result of which we do not produce sufficient number of people with stable minds, those who are not in hurry, those who are not sluggish, those with middle-course action. I also came to know that Adamu was born brave, pious and exceptionally intelligent gentleman who was interested in creating a better societal status within his domain and outside world not thinking on his personal or material world. I then began to count Adamu as one of the rare great men of this century and decided to write a book on him.

What depedalled  Adamu’s aspirations and dreams were numerous. The impact of our knowledge is minimal in our society. Money is the easiest way to attract influence not education, not talent or creativity, not hardworking, not honesty, not intelligence and not uniqueness. We find our knowledge or education very difficult to apply in practical life. Average minds in this society have no particular policy. Adamu was fully aware of that, and he believed that was what killed our society. Adamu’s  education, talent, creativity, hardworking,  honesty,  intelligence and uniqueness earned him popularity which opted him to worn the confidence of his people. I personally liked Adamu from afar.

 The late BBC reporter was gentle, pious, simple, humble, reliable, dependable, responsible, considerate, consistent, unassuming and conscientious, honest and incorruptible. In fact Adamu was born great and had achieved greatness in every sphere or wide spectrum of institutions; political, societal engagement, education, journalism or media reporting, business, and above all his philenipotentiary attitudes.

Once I asked late Alhaji Garba Dan Shagamu why he was a close associate to the late BBC corr., he replied: ‘Adamu is a youthful adolescent with brave and matured heart who is hardly matched even with over-aged people’. Another fellow whom we worked together with at Kaduna Polytechnic( name I had forgotten) lamented, when he saw people malingering and wondering in Adamu’s house: ‘ for over 40 years in Kaduna since at Sardauna’s times he had never seen anybody gathering people in his house except two people, Sardauna himself and Adamu Yusuf.

One might ask why Adamu is a success story? Psychologists have said that our success of today or for that matter our failure is very much rooted in our yester years. Going through his narrative story on his earlier childhood days and in school days and the doggedness with which he confronted the obstacles that attempted to come between him and his western education one is hardly surprised at the tenacity with which he tackled problems and difficulties  in his adult life.

Let the new generations and his likes learn from the epitomes of Adamu Yusuf. Let us emulate his simplicity, his honesty, his straightforwardness, his integrity, his reliability, his dependability, his sense of responsibility, his nationalism, his patriotism, his selfless service to humanity and above all his willingness to forgive and intermingle with different type of people regardless of their statues.

Nineteen days before his death  Adamu called me and handed over to me the biography of his life, written by me as I claimed earlier, after going through the book and had some minor editings, meaning that the book was completed before he died. Me and him planned to get the book presented to the public, to really know who Adamu was. The book was tilled: Adamu Yusuf BBC: Zakaran Gwajin Dafi.  Alongside, there was my contemporary,  Badamasi Shu’aibu Burji, who also started writing same in English version.