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Messages - Abdalla

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General Board / Re: My Father's Photo Album
« on: April 09, 2011, 02:16:05 PM »
These photos are really wonderful. I think there should be an exhibition -- and only the major INGOs can help in this; perhpahs Alliance Francaise or British Council in Kaduna. In other parts of the world, these photos would be subject to a major book publishing deal because of the insight they provided on a bygone era. Allah Ya jikan sa da Rahama


General Board / Re: Hausa Traditional RAP Musicians (Really!)
« on: June 13, 2010, 08:58:52 PM »
Thank you Abu-Fatima, for your observations.

I have heard people repeatedly refer to Gambara as rap (or rap as Gambara). I think this reflects a very poor understanding of BOTH Gambara and rap. They are NOT the same. Gambara is about PERFORMANCE, theater, mimesis, audiences, etc. It is COMEDY targeted at incorporating the audience into the performance, and often using the audience as sub-text.

Rap is poetry in verses that draw attention to specific issues that affect essentially urban denizens. It has nothing to do with Gambara, is not a sub-text or sub-genre of Gambara, and certainly does not pay historical performatic homage to Gambara. Rap CAN be performed; but then any other music can be performed (e.g. Beethoven's Symhony No 5) Late Mallam Ashana Dan Kama (who lived three doors away from our house in Daneji, Kano city, Nigeria) was a perfect example of Gambara musician (comedy, humor, jester-like, jokes, etc). In fact consider Eddy Murphy's stand up comic routines (which he started before landing a role in his first film, TRADING PLACES) as classic European Gambara, sans the music (although often WITH music). Consider also SPITTIN' IMAGES of London Weekend Television as another example of Gambara, and you get the idea of what Gambara really is.

On the other hand, KARIYA by K-Boyz and KAYAN AURE by Kano Rider are perfect examples of (in my view, excellent) modern Hausa rap. Bagobiri Sullutu is a perfect example of Hausa traditional ACAPELLA rap (and now that I have reactivated my account, I will certainly upload him when I return from Istanbul, where I am currently). I still maintain that K-Boyz and Kano Riders are the ONLY pure modern rap musicians in Kano. Others don't even come close because they are too besotted with Nanaye formats.

So what do we call Gambara - Stand up Comedy. For attentuation, here's what Wikipedia has to say about stand up comedy:

Stand-up performances are usually short, where the comedian recites a fast-paced succession of humorous stories, short jokes (called "bits"), and one-liners, which comprise what is typically called a monologue, routine or act. Some stand-up comedians use props, music or magic tricks to enhance their acts.

That is what Gambara really is. But not rap.


General Board / Re: Hausa Traditional RAP Musicians (Really!)
« on: June 06, 2010, 11:05:18 PM »

waiting for rapcious rap season two

I am sorry, Dan Barno, to have not replied earlier. It seems I've been virtually written off for I can see you saying, "tell him" if I am too distant! I am quite close by, but as an almajiri, I am always on the road, moving from one tilawa to the next.

I am afraid things have virtually stopped still on the Rap front. The main reason is because British Council, which used to sponsor the events, had been transformed into a new version that excludes cultural diplomacy. And as you all know, the current climate in Kano makes it difficult for any other group to support such events; even the traditional one supported by Alliance Francaise was canceled by the government. I had wanted a venue where a whole family can come and be entertained in the evening -- as attested by the five or six concerts we did with the British Council. I suppose we could still do the concerts in the same VENUE (as they don't do anything there, and could use the bit of money you have to pay for the theater), but paying the artistes means CHARGING for entrance; a process that is too complicated to handle, especially with our kind of crowd.But even then, this would require a full concert promoter, and I simply don't have the time to do that. Don't forget the concerts were SUBSIDIZED by the British Council, with the Council making sure the artistes get paid quite a handsome amount of money. Maybe if many people PETITION the British Council to bring back the Concerts, that might enable them to seek sponsorship to do so (they were sponsored by Chartered Bank to sponsor the last two concerts we did). We have a lot of footage of the videos and the music, and when I get more slack, I might edit the lot and release them as individual DVDs and CDs; you never know. So it saddens me that there are many talents out there, but no outlet for either live performances or CD releases.

However, a CD might be released this year (2010) in the US which contains modern Hausa rap music which I selected. The CD will be part of a film RECORDING A REVOLUTIOIN - THE STORY OF MUSLIM HAUSA RAP MUSICIANS which was recorded by two filmmakers from the University of Florida at Gainesville. It will be premiered in San Francisco in November 2010. The CD would be the soundtrack with recordings of Ziriums, K-Boys, Kano Riders and others. So Dan Barno, get your dancing shoes ready, you might give it the old bop sooner than you think!


General Board / Re: Endangered Species of Names!
« on: June 06, 2010, 09:43:47 PM »

This is a very fascinating topic and I am glad it has come up as part of cultural discourse on this forum. It is true that authentic Hausa names are disappearing, and being replaced with more "stylistic" modern ones, some based on Arabic (rather than Islamic) practices, while others are reflections of a new dyanmism of nomenclature. I argue, however, that such transformationsw are essentially urban; and even within urban settings, elitist. Somehow I don't see the daughter of a Dan Achaba (motor cyle taxi driver) calling him "Daddy", which is a common parental referent for the DSTV generation of parents; nor the ground-nut-selling-at-motor-park daughter of a village woman calling her mother "Mommy".

I am guilty of such stylized naming myself. My children are Ibtihal, Intissar, Munzir and Ifrah. The first two -- female -- are words (piety, victory) but used within an Islamic context. Munzir is Muhammad, while Ifrah is a straightforward word which means happiness. She was given name after we lost Mutahhar (another Muhammad) and we see her as a joybringer. Now imagine if we had called her "Madadi" or "Farin Ciki"! Ethnic psychology is at work here. For instance, a niece of mine is called Mahjubah -- veil/curtain. Imagine her being called "Labule" Mahjubah gives here a stylistic distinction -- being lost in meaning -- that somehow gives the impression of ultra-coolness, even though it has no spiritual connotation to Islam. Give a typical Hausa urbanite a choice between Yassar and Maikudi, he'd probably chose Yassar -- yet the mean the same thing! The traditional Hausa names, despite being unfashionable, ARE reflections of Hausa identity, for they are unique to the Hausa, no one else. Adopting the stylized names is not necessarily a reflection of being modern, it simply a denial of identity.

Grandparents often wish to be remembered after they had gone, and subsequently many children are named after them or other aunties and uncles held so dear. I think the fear that your own child might lose its identity is what makes modern parents shun the practice of perpetual renaming from a repertoire of dead grandparents. This is because Zainab easily becomes 'Hajiya'. I remember more than 30 years ago having asked by uncle to pick my cousin  (his daughter) from school after they had closed for holidays. I really don't know her name, except the one at home (Hajiyayye). The school could not call her for me because they don't know her with that name! Luckily she had seen my car and came over. Subsequently she became horribly teased by teachers who started calling her Hajiyayye (which she hates!)(Up till now I still can't remember her actual name!).

So why do we shift away from the traditional Hausa names? I think the main answer is desire to cleanse our collective memory of the antecedent Maguzanci (Hausa paganistic totemism) and reaffirm either a more Islamic, or more neautral globalized identity, especially among urban elites.The Muslim Hausa of Nigeria are unique in this process by shifting away from the ancestral naming.  Yoruba Muslims, for instance, often retain their totemistic traditional names (e.g. Abdulganiyyu Adekunle); not the Muslim Hausa. For the Hausa, "suna linzami" (your name leads you) and as Qur'an reveals the name is a critical referent to your own personality. The Ethnic Psychology I referred to gives modern Muslim Hausa a window of opportunity of adopting Arabic-sounding names that gives them a psychological affinity with Islam, even if the Arabic names themselves have no meaning superior to their Hausa equivalents -- for not all Arabs are Muslim (something which many Hausa find difficult to understand).Thus giving your child a more traditional name (whose meaning is often lost) might be seen as harking back to Maguzanci status -- as I said, it is really pschological, not cultural.

What names do the Hausa give themselves BEFORE the advent of Islam and that do not reflect Maguzanci? There are many of these, and I have compiled them from the most classic of Kano History -- Kano Chronicle (translated as Hausawa da Makwabtan su). I am sharing this with other researches on Hausa/African naming systems by other scholars and published in professional journals. The list of the names may help to explain why they are no longer in vogue. Nagudu, for instance, (still in vogue as there is a modern Hausa  music studio in Kano with that name) refers to escape from slave raid -- a process no longer done, subsequently, the name might be considered redundant. The documents I have uploaded provide detailed background from 1917 on Hausa and African names and their etymology -- which will help to explain why they are no longer in use.

My compilation of non-Maguzanci pre-Islamic Hausa names contain beautiful sounding names, and I think if we want to preserve the Hausa naming systems, we might start considering using them, even as nicknames; that way, we keep true to our African roots, while retaining our Islamic identity. All the the documents are freely available for download from my account. The link is: full list of the resources is as follows:

Adamu, Abdalla Uba. "Unique Hausa Medieval Names." Taken from Adamu, Muhammadu Uba. "Confluences and Influences - The Emergence of Kano as a City State". Kano: Munawwar Books Foundation, 1999.
Harris, Percy G. "Some Conventional Hausa Names." Man, Vol. 31. (Dec., 1931), pp. 272-274.
Migeod, F. W. H. "Personal Names among Some West African Tribes." Journal of the Royal African Society, Vol. 17, No. 65. (Oct., 1917), pp. 38-45.

The files are RAR'd; so you need WinRAR to open them. WinRAR is commonly available on the web.


Yes Prime minister is one TV series that I have never watched in my life although I have heard a lot about it. Funny, if I'd known its like how Dave describes it to be, I'd have been an ardent fan!. I simply love pun, ambiguity, double entendres and anything associated, and British comedy is riddled with these!! ;D ;D ;D ;D

You missed a lot. Blighty in the 80s would not have been fun without Spitting Image, In Sickness and in Health, Yes, Minister and Yes Prime Minister. Go back a bit, and you can even recall Some Mothers Do Have 'Em. But then you jumped ship in the middle of the decade, didn't you. BTW I do have the Yes Minister and Yes Prime Minster original DVDs -- all the series. Also about 15 episodes of Yes Miniter and 12 episodes of Yes, Prime Minister as AVis . Now told you all this, in case you want to cach up!

That reminds me of an International Conference organized by the department of English and French, BUK. There you presented one "funny" paper about Barmani Choge and (women) Singers in Hausaland. I even requested a copy but... Such a topic would generate good discussions, I presume.

Muhsin, indeed our original purpose, as I kept reiterating, was to create a depository where we can upload as many papers as people were willing to give us. The appearance of SNSs was one opportunity to give room for interactions, although as I said, being Charlie Brown type (or more likely Schroeder), I was not really keen on that; but we agreed it was a forum to counteract some of the Naijarian propaganda against Kano, Islam and north, as well as provide members with an opportunity to let-off some cyber steam.

Lack of papers from our colleagues meant we have not been able to develop the original plan fully. We even had plans to sell Kano-based books which are very rare to get -- but the payment process requires more time that we are willing to devote to the process. We will continue uploading as many as we can get our hands on. If a paper is not uploaded it because it is being considered for publication -- we normally wait until it has become public knowledge before uploading; however, if the paper will not be published elsewhere, we can usually upoad it.

So yes, we can keep this place as lively as we want -- but not forgetting that not everyone is interested in everything. I mean there are sections I have never entered simply I am not interested (news, chitchat, politics, etc).

Sir Humprey Appleby, that's wot you are, guv. An' if you don't know 'oo 'e is, ask ol' David, or Iron Lady Husna, who's a Spittin' Image!!


« on: January 19, 2010, 11:05:15 PM »
I agree many people would hold your view that they probably brought it upon themselves -- just like any other immigrant who gets rough treatment in a foreign land. But other immigrants in Saudia are not treated that way -- and if the Blacks misbehave it is because of denied opportunities due to their skin color, plain as that, and that's wrong.

I really wouldn't go far to "negotiate" as that is too political. I am not even interested in the Saudis or their thoughts on the matter -- they neither impress me nor interest me; and certainly won't surprise me in whatever they do in the name of racism, it's part of their mindset.

My original purpose is to document an anthropological story of a people caught up in a land that is not theirs in terms of their own construction of their identity and denied visibility (pretending a group does not exist because it simply could not exist in the community by virtue of its skin color). In studying Hausa Arabs in  northern Nigeria, I am interested in a masked visibility (wearing black masks to hide white faces) -- so you see, it's purely anthropological, not even social (in terms of remediating programs -- although the book/film could initiate remediating actions) or political (in terms of getting governments to talk) -- because as Waziri says, neither the Nigerians nor the Saudis would care about these marginized people; yet both could use them as internal ambassadors of goodwill -- but probably too blinkered to see beyond both their snub and hawked noses.

I really have no other policy implications aside from documentation. My classic model of sub-cultural analysis is Abner Cohen's brilliant study of the Hausa in Shagamu as recorded in his Custom and Politics in Urban Africa: a Study of Hausa Migrants in Yoruba Towns, 1969, and available at Amazon. So Waziri, go ahead, make my day; talk to your "big shots", and have a stab at contribution to knowledge!


« on: January 19, 2010, 06:57:29 PM »
Hehehe! Ka manta mu ke da Kundila da Alhassan Dantata daDangote? Zariya ko sai rimaye kawai -- wadda sun fi matayen su alkhwari ;D ;D

I know you'd come through -- maybe we can go to the fieldwork together, since you speak Arabic and I don't!


« on: January 19, 2010, 02:08:30 PM »

The Ulama there will not muster the courage to tell the leaders this hard truth.
And it appears that the Saudi government is not ready to kick start a policy process that'll look into what these ghettos are and what to do with them. This is why they may not be interested in the type of research you may want to undertake.
Also as Hausa, rich men here do not care. Even religious organisations and those individuals who wear religion on their arms and shoulders will not see this as a worthy endeavor.
Maybe Sanusi Lamido Sanusi will like the idea if contacted and help talk to some ppl who'll provide for such kind of research. Or Kano State through its Adaidata Sahu outlet.

Now with all these "maybes" and uncertainties, how can it be possible? Nah, I'll just troddle along on my own, hoping to be left some legacy from a rich patron ;D


« on: January 18, 2010, 06:02:46 PM »

For full information about the Tucolor, see I understand the term was used to refer to Blacks in Hijaz -- apparently because the Futa Jallon Blacks were earlier arrivals in Hijaz. Now it's used in the same way Americans use "nigger" to refer to any Black person in Hijaz.

About the book, yes, I think it is a fantastic idea. My own diary is quite dated, but I could contribute a chapter or so if needed.


(I thought he was MUDAcris or something – along the lines of the name of the rap star Ludacris, ko?). Anyhow, Waziri is right -- time is the main factor. There are many reasons why we simply could not be compared to what obtains in other Social Networking Services (SNS).

In the first instance, all these SNSs are full-time corporate organizations, complete with CEO, MD, stocks, shares, offices, secretaries and megabucks from advertising clicks. Kano Online is a part-time almost hobbyist activity. We do what we can when we have time – and our time is basically put into almajirci, like Salisu always says, “neman taro na abinci”.  Most of the time we put the site on autopilot – and when we check in and see something unsavory, we remove it. We have been operating like this for almost nine years.

Remember, also that SNS are created to share interests in personal life styles, not to engage in sustained debates about issues (or drag skeletons out of dark closets where they usually belong – get the hint?). Early social networking services started out similar to the way we are starting. I remember subscribing to The Well in early 1990s through an American friend in Oakland where I stayed.

Secondly, and I repeat this, we are  not competing with any other site. When we started in 2001 (meaning we started earlier than Friendster, MySpace, Bebo and Linkedln; and it was only in 2005 that Facebook became international ), many people don’t even know what the Internet is, let alone where to access it. We even started earlier than the vast majority of the SNSs. In all these years, we only changed our skin (interfaces) only about twice or so; not out of conservatism, but out of the philosophical injunction of “it ain’t broke, don’t fix it”. Take at look at – and you’ll understand what I mean; Isma’ila has been running that site in virtually that format since the beginning of time – and has not lost subscribers or visitors.

Along the years, snazzier sites came up, more young bloods jumped on the Internet bandwagon, Internet cafes mushroomed, and the next you know, emails addresses became status symbols, along with flash drives that hang around young necks to download music  and term papers. Something on this site has just gotta give.

I use two of my own children as a meter (one is 21, the other is 18, and both female, both in university). They were crazy about Hi5 when it came along (they could not be seen dead coming to Kano Online – too boring; sigh). Then they shifted to Badoo, then Flickr, then Netlog, then Facebook; now it’s Twitter. Even the young one (11, male) and who is absolutely hooked on Grand Theft Auto (has every single mod) now is online playing with online friends on Avatars United. He took one look at Kano Online and bolted away! And lest we forget, most of these SNSs are bots – farming away your email and those of friends you link them with,and selling the emails to spammers (remember the trouble Facebook got into recently about online privacy?). At least here we don’t advertise anything – except goodness of Kano, “ko da mai ka zo, tabbas an fi ka”!

Yes, here on Kano Online, we have remained the sam, even though everyday some zany and weird SNS will crop up, and we will all be deluged with invitations from our “friends” to join what claims to be the best in connecting friends together.  Not only do I ignore these invitations, but also block anyone sending them to me. 

Then the Naijarians came along. Actually they have been there all along. But democracy and living abroad gave them more voices – and then the sudden deluge of “Naija” sites that seem to focus attention principally on vituperations of anything Nigerian, Islamic, northern Nigerian or political – everytin wrong, everytin scatter, na wow for Nigeria, oo. Enough to make you as brain dead as the trailer-trash redneck (or is it blacknecks?) owners of the sites.

Then blogging came along – and suddenly everyone is a writer, complete with self-conscious pictures and ramblings. So instead of boring a few people on your favorite forum with your inanities, it’s better to create a whole web space to do it  (did it myself, too, though I literally abandoned it!) – that way you spread the boring tirades across the Internet and make everyone suffer.

All these are enough to take people away from a text-based site like Kano Online. But we are not being too conservative when we don’t go the way the SNSs do. We are being practical. We have different focus from the SNSs. Also quite simply we don’t have the energy, resources and time to create a full-time SNS along the lines we are suggesting. Salisu pays for everything on this site with his own funds – funds which are desperately needed elsewhere; but as a social service to our people, we feel no sacrifice is too great to enable us have a voice. We are happily proud of what we have achieved so far – the only fallout is the falling out of Waziri and Nuruddeen, and even then, I know it is only temporary – they simply can’t  stay away from each other! Two peas in a pod, that’s what they are!

I therefore urge us once again to become as lively as we can be (burning our skeletons along the line); get more involved if a topic interests you. For instance, I did not notice the Pilgrimage topic until recently, and suddenly I did remember my experiences 10 years ago and shared some of it.


« on: January 18, 2010, 03:22:03 PM »
On a different note. I would want to hear your observations regarding the popular "Tukaro" forming the segment of our people who live there permanetly. What we hear is they are living in a ghetto or a slum there.

Oooh, you got me there! When I did the Hajj, I did notice the appalling conditions the Tukolor lived in -- including the pathetic sights of amputee children being peddled around by their parents, the runs they had with authorities who confiscate their wares etc. If they know you are Hausa, they ignore you – and target their begging at a more Whiter skin. To the Pakistani and Indian merchants who control the trade systems in Makka and Madina, all Blacks are the same, and rarely do they bother to distinguish between genuine Hajjis and Tukolor – preferring to treat all with the usual contempt of someone who is Brown. And as for the Arabs (Saudi and all) – their racism is the worst; e.g. putting a physical barrier between you and them so that you don’t rub shoulders during  prayers; ignoring you when you enter their designer shops (because they thought you can’t afford to buy Polo, Armani, YSL or Chanel items).  So yes, the Tukolor in Saudia (at least in Makka and Madina) live in ghettos, slums and are the underdogs; but then they do things no White Arab will do – wash cars, carry loads, and their women do menial jobs around the house, often leading harrowing stories of sexual abuse. Their often illegal status means they are worse off than Asians (e.g. Filipinos, Bengalis, Pakistani, and the new Russians from Azerbaijan).

Based on these observations, and conversations with a few Tukolor who came close enough to be interacted with, I started outlining a book on the lives of Hausa Diaspora, purely as an ethnographic account of how people live in a strange land and how they negotiate their culture and identity (although many of the Tukolor were Hausa, their mindset was rather different from your typical Hausa). This is actually a sub-set of another project, Hausa Arabs: The Arabs in Northern Nigeria that I am still working, and which looked at how Arab immigrants integrated (or refused to integrate) with the dominant Hausa cultural identity.

 A series of obstacles put paid to the project. First was lack of access to the Hausa Tukolor in Saudia. As many were illegal immigrants, they were too afraid to talk and thus betray themselves. Most hid out until during the Hajj when they emerge and mingle with Hajjis, as to the Arabs, all Blacks are the same. A further variable of this lack of access is their lack of structured research-based education. They simply don’t understand they have stories to tell that teach lessons about racial integration and tolerance, and how they could use new media to explain themselves.

Second was lack of funding. There is simply no agency that can house this kind of research for its anthropological significance – at least that I know of. Agencies sponsoring research usually do so on the basis of their own agendas – not the researchers.  Third, I don’t have the kind of personal funds needed to conduct the study (for it involves residency in Saudia for at least six months – a prospect I don’t relish, for once you take away Makka to Madina, Saudi cities are is just like any third rate American city, and I have had enough of those).

But availability of funds from whatever source is overshadowed by the first obstacle – negotiating access to the Tukolor. The moment they see you with pen and paper, they clam up, and often become suspicious and hostile. I remember drawing hostile stares as I walked through the back alleys of Makka – far away from the Harami – with a notebook and pencil, trying to record the stench and  filth (including a dead cat on a rubbish heap!) which contrasts with the false ultra-modern façade of the Harami area.

Waziri, since you are a whizz at obtaining funds (I have seen you in action), maybe you can take this up with some “big shots” who might be interested in a research for its own purpose (as a contribution towards understanding human nature) rather than as other means? The obvious clients are the Saudis themselves – for it will provide them with a  mechanism of dealing with foreigners, though understanding them. But their structured and institutionalized racism is enough to put anyone off.

« on: January 18, 2010, 01:18:53 PM »
I was privileged to perform the Hajj twice (2000, and 2001), though not as a government official ;D, but with the fruits of my almajirci. I even wrote a small book about it which I called The Pilgrim's Progress. I was prevented from publishing it -- or even excerpts of it -- because it'd tantamount to "dabawa kai wuka" as the officials admonished me; they'd rather I give them the manuscript so that they can correct the lapses I pointed out at a policy level. I refused because I wrote the manuscript in the form of a personal diary -- detailing every single process of the Hajj operation from Kano to Saudia, and the return process -- including the first ever demonstration by the stranded pilgrims at Makka and Jeddah airport (where we were dumped by Kabo Air for over three days). Back in the early 2000s, it was very common for pilgrims to be stranded for weeks at the Jeddah airport. Kabo Air – perhaps the worst airline in the history of aviation, next to Nigeria Airways (now Virgin Nigeria) – would just follow the instincts of a typical dan koli and dump Nigerians and begin to ferry West African pilgrims, and then returns to Nigerians (and those from Kano received the worst treatment). Funny, I would have thought Kano, then Nigeria, then West Africa would have been their priority; or at least they should stick to the schedule of arrival and departure. This caused so much problem at the airport that later the Jeddah airport authorities shifted all Black pilgrims to a disused part of the airport with little facilities – “ku je can ku karata!”

From my experience, the over-crowding at Mina that Alhaji (ahem) Dan Barno pointed out was actually caused by the large number of un-registered, and therefore illegal adventurers who crash-landed into tents that contain either Blacks or Nigerians. Many of them are "international", while others are "Tukolor (Tukaru)" who did not pay any form of tent fees and just simply gate crashed into the tents -- overstretching their habitation limits and putting further stress on health and restroom facilities. When I did the Hajj, the cleaners (mainly Bengalis) rarely come to the Nigerian side at Mina because it’d always be messy. So we resorted to using the public restrooms along the pathways of the tent city. Of course you dare not enter into the tent areas of Arabs – they have fierce custodians who shoo you away as if you are some kind of animal.

Of course the blame has to go on the officials of the Pilgrims Suffering Welfare Boards. The ones in Kano used to be terrible; but the Jigawa ones are fantastic – courteous, focused and highly organized, which accounts for why many Kano intending pilgrims prefer to go via Jigawa. In Jigawa, for instance, they label the tents of “others”, i.e. non-Jigawa indigenes who follow the Jigawa route, which makes it easy to trace people (traced two friends that way, and kicked myself for not going via Jigawa). Thus a strict register of who should be in the tents ought to be kept, and someone should monitor it; but they could not be bothered to do that – everyone was busy shopping for one Chinese rubbish or other.


It is now becoming clear that skeletons are being dug out of the closets -- and I am not sure we would want to see them. We have moved away from the topic so much that new readers to the posting would be scratching their heads wondering what's going on. I must caution on the need to stick to the point, and if we have exhausted it, then close it, or lock it. Debates should be based on the issue at hand, not personal denigrations. I must state, though, I am highly disappointed, and would certainly evaluate my thoughts and feelings about alot of things and people in the future.


I think I agree with Bakan Gizo.  It has moved from a discourse to abuse. I lay it to rest, for I have seen that bubbling under the thin veneer of respect are deep rooted resentments and chasms of inadequacies and paranoia, with tinge of sexual inadequacy. Good heavens, it is only beginning to dawn on me now!

Jibo, you win -- you have defeatd the useless intellectual called Prof. Abdalla Uba Adamu, who like all other useless worthless northern intellectuals have no actionable plan to salvage their region, even though that action plan has been written and given to them in triplicate. Anybody who can defeat the powerful Saminu Turaki (and I thought it was the EFCC) must surely be a powerful human being.

I can see the butterflies, the mushrooms and the clouds you are seeing. And the kaleidescope colors. Yes, I can even hear the harps.  Nurse, injections, please, and the straight-jacket.


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