SOUVENIR FROM ZURU ZOME’S REINCARNATE By U. S. Machika

SOUVENIR FROM ZURU

ZOME’S REINCARNATE

By

U. S. Machika

The major reason for travelling to Zuru was mainly to attend the Inaugural Meeting for HOPEFORLELNA, now ZURU PROGRESSIVE INITIATIVE – ZUPI. In fact, based on the current recession and other considerations, I decided not to attend the meeting. However, one of my elder brothers in the forum insisted that I must be there even if it would take him to either ‘export’ or ‘import’ me depending on where he was at the time, he will do it. So, to be on the safe side, I decided to carry myself before I became Buhari’s Umaru Dikko – Diplomatic Baggage to Zuru. Actually, I had no option. However, I decided to just find my bearings and square root. Thank God I took that decision, or else, I might not have gotten this souvenir to present to you.

It took voting to get Zuru to host the inaugural meeting. Our intention was to host the meeting in Kaduna or Abuja. The reason was to ensure a near 100% attendance. Those out of security establishments do not know of the “no leave, no pass” travelling curfew often barring Officers and men from leaving their bases at festive and tensed period. We were sure many of our members in uniform may not be there because of the present security challenges. But, what could you have said to Ibrahim Doro’s emotive cries? With Talatu Maganas sombre sobering, even the elders knew, they have to change course and allow Zuru to host the meeting, no matter how poor the attendance. So, there we were.

I am not starting with the baptismal of fire I receive on my approach to Ribah through Maga with my tyre burst. Doro would simply say, yours is only once, we experience that on daily basis.  Actually, that was somehow expected. The poor road network as death traps is an open secret and a good tasty souvenir any day.  However, that and many others can wait another day. A single episode that consumed my being in Zuru was the story of a young lad and his dynamic exploits as a career development agent for many of the Zuru unemployed or underemployed. He has made a successful mark where many elders or those in position either failed or out rightly refused to attempt. I have heard the story of the same young man many times over, by different people, sometimes from opposing spectrum.

For instance, when the issue of membership between the high and mighty, men and women of timber and caterpillar and the upcoming youths almost polarised the forum, somebody championing the cause of the youths to be in the forum cornered me alone and narrated the story of the young man to me. He told me that the work the young man did in the area of assisting many in Zuru to gain employment, many of the ‘so called’ elders and leaders did not achieve. He felt that was enough to qualify all youths to be in the forum. It was the first time I heard the story of this young man in regards to how he helped many unemployed secure employment or some in the employed of the State to transfer their appointments to the Federal level. It was before the inaugural meeting.

Hours later, after the inaugural meeting, an elder to illustrate why not all youths need to be in the forum at this developmental stage, repeated the same story, which I heard earlier of the young man, insisting that only such exceptions should be considered. He went on to tell us how the young man always calls on him when he heard of job openings. ‘The young man will call me and tell me to please search from Zuru for people with such and such qualifications or bias for the vacancies advertised.’ He told us of a large number that secured employment through the young man. That was the second time I was listening to the same story.

Just hours later, I again heard the same story from another a young man. He told me of the outstanding work of this champion again. His story was not related to either for or against the youths in the forum. His story came to buttress how to empower the youths from their present quagmire of unemployment. It was from him that I heard of “high Profile Jobs” the young man assisted in gaining for Zuru youths. Not just any jobs – ‘high profile jobs’ he insisted. It was my third time of hearing the same story of the young man. All of a sudden, in that broad day light, Nathaniel Zome appeared before me with a broad smile and said to me “Machika, I told you, didn’t I? I am not dead, my work lives on, there are many like him, just search and put your ears to the ground, you will find the young man’s type abounds in Zuru”. With such a loud voice from Zome, I looked at my two friends, they were chatting ideally, which means that they have not seen nor heard the Sarkin Yakin Zuru. I then realised that it was just a reverie.

It was at that juncture that I made up my mind to dig more about the young man and present this as a souvenir to you. Hoping it will reenergize many like him to always plant good seeds, for the harvest to be bountiful. I hope and pray, we will be our brothers’ keepers. I then asked the friend who coined ‘high profile jobs’, if he knew the young man well. He said not much, but he could link me with someone who can help. He called the PA to the father of the young man. The guy was more secretive than the grave, so I did not get anything from him despite his promise to get me some information the following day. I am aware of how people are scared of writings and writers. That reminded me of the sad story of how Senator Bala Ibn Na’Allah got scared of my wanting to present his scorecard, it is another souvenir for another day, I promise.

Back to my present souvenir, Zome appeared to me again with a daunting smile, ‘so, what will you write now’ and I boldly told him ‘I am not done yet’. The following day, very early in the morning I received a visitor and we got talking. Again, the story of the young man prominently featured for the fourth time. And my visitor came up with another captivating phrase. He said to me, the young man just married last year or so, but he was able to help in employing ‘many graduates’. On the evening of that day, again I found myself in the midst of some youngsters of the forum, the story of ‘Zome’s reincarnate’ as I have started calling the young man came up again. This time around with a bitter tinge, the youths felt that some of those who benefited from the young man’s employment or transfer of service have already forgotten their humble beginning. Again, I received a narrative of many who were employed through him, “including so so and so who forgot how difficult it is for people to cough up the forum’s prescribed registration fee. That man five years ago could not have spoken the way he did at the meeting. All thanks to the young man”.

Hmmm! Zome’s reincarnate!! Interesting!!! I did not hear most of the deliberations after that because I was cogitating and at every turn, Zome appeared to me. Yes, he has the right to taunt me on this. In search of more information, this time around I was the one who brought the young man’s topic to another friend. Again, I received a lecture on the exploits of the young man.

In all ramifications, Zome was the true custodian of Bawa Makuku’s leadership baton in Zuru. He lived for Zuru, slaved for Zuru, worked for Zuru, bled and died for Zuru on the work of Zuru, while on Zuru’s active service – he was Sarkin Yakin Zuru. Hmmm, it is true, the people’s champion, the galvanizer of Zuru’s support, the warrior of “Zuru’s no retreat, no surrender” is not dead or rather; his reincarnates abound in our midst.

Unfortunately, those concerned with assisting their people into appropriate career development are in short supply in Zuru. I am aware of a few cases. The only other exception I could find is Senator Danladi Bamaiyi who took up Samuel Debte from a field journalist to National Assembly where he rose to a Clerk, National Security and Intelligence Committee. Danladi Bamaiyi possibly led the pack. Yes, there is no doubt about it; Danladi Bamaiyi was possibly the only politician of Zuru extraction to this day. His selfless management of both human and material resources was next to none in Zuru. Justice Danlami Bala Senchi (Wazirin Zuru) to a certain extent had towed Zome’s line too in assisting indigenes of Zuru to secure State and national appointments. Similarly, Prof. Kaoje as the Vice Chancellor of Kebbi State University and later the Minister of Science and Technology served Zuru in this regards, no doubt. Many where employed through his fearless brand of leadership.

 Hon. Abdullahi Dan’alkali, (Durumbun Zuru) had equally done well. He helped secured appointments for many while a member of the National Assembly. It was a known fact that Durumbu had used his personal money to secure appointments for many youths, aside using the paraphernalia of his office. I know of Dr Gona’s ambush to General Ishaya when the indigenes of Zuru with better qualifications where sidelined, not even shortlisted for interview before the take off of Federal University Birnin Kebbi. Gen. Ishaya had flown that day to Sokoto and drove to Birnin Kebbi unscheduled because of Gona’s commando approach just to ensure that our young men were considered for employment. I was moved to the point of tears of joy when I heard of the assistance another dynamic youth – John Saleh Beneh have been rendering to his neighbour and the needy in Zuru. I met this humble character and I knew Zome is right. The contribution of Senator Bala Ibn Na’allah in bringing Adamu Deborah Chonoko, Zuru’s first female Pilot is appreciated. That’s that! NONE close to Zome or the present ‘reincarnate of Zome’, may be a pocket of one chanced employment, here and there.  

I remember the first time I got myself into trouble with the power brokers of Zuru was when I mentioned this in public. One of them is yet to forgive me. When my book was sent to him for vetting, he vehemently, refused to associate himself with it just because years back I stated that 

Nathaniel Zome was the only leader in Zuru who empowered and facilitated the appointment of not fewer that seventy nine (79) Directors and Permanent Secretaries at both the Federal and State Government levels. Some of his protégés include, Mr. Benjamin Dikki, (Magajin Rafin Zuru), Alhaji Ibrahim Mori Baba, (Barden Zuru), Mr. Samuel Debte, Mr. Emos Sakaba, Mr. Yohana Audu, Amb. Thomas Dogonyaro, Hon. Abdullahi Dan’alkali, (Durumbun Zuru), Mr. Joseph Gabadi, to mention but just a few. Mr. Nathaniel Zome also laid the solid foundation of the history of Zuru. He was the people’s champion; the warrior of “Zuru’s no retreat, no surrender.” Such was Zome, fittingly in Bawa Makuku’s shoes. Zome, even death, had to prove his faithfulness to Zuru. He died in active service to Zuru’s course, when he was needed most by the people.  

With my souvenir from Zuru now, I wonder how many others I would offend. However, as a young craftsman, learning the trade of writing, I was tutored that the intent of unearthing some bitter truth is not to humiliate, mock or degrade but rather to illuminate so as to ginger, motivate and galvanise those with opportunities or who may come into opportunities to know that history is indeed watching, good or bad. Even today, precisely by 12:45pm, I received a text message from Amb. Thomas Dogonyaro: “Good afternoon. Please forward to me the electronic copy of the history book for the editor’s use. Thanks. STD”. The truth is the bitter truth offends only a few and humbles many and motivates them to take positive actions. The truth is sought after by many. As for me, it has endeared me to many at all strata in Zuru. So, I can do with the few it offends.

The truth is, this young man just on the starting blocks of his career. He is yet to be considered successful in careerism, another area I offended many big men in Zuru who think as tin gods because of careerism. Careerism is not a word. It is a field of study. It would be another story for another day. For now, the young man is so short in career rank that he has to climb on the shoulders of those who attained high ranks in their careers to pluck ripe employment for others. He does not wait for overripe employment to fall from the treetops. He climbed the trees himself. Where the trees adorn with bountiful fruits of employment are too tricky to climb, he uses ladders or climb on the shoulders of big men. He was just one of the numerous staff of a consultancy firm, without a proper employment himself until two months ago. Yet, it is the song of this young man that did not let me have a sound sleep in Zuru.

The truth is, it takes much more than mere information to secure employment anywhere in the world. It takes some technicalities and some prerequisite. In one of my postings to the forum, I made it clear that posting vacancies is not enough, this young man proved it right. There are agencies charging huge fees for employment in Saudi Arabia, Europe and America. Many others are there just for foreign admissions and scholarship. So, pasting advertorials and vacancies is indeed not enough if we actually want to help. ‘Zome’s reincarnate’ had gone beyond copying and pasting employment vacancies to actually following up to ensure successful appointments for many who would have been lost should they have been presented with mere vacancy advertorials.

The truth is if all the Zome’s protégés, equally mentors one or two in their respective offices, which is in tandem with public service regulations (they are entitled to retinue of personal staff), Zuru would have been better. But, no! They prefer non-Zuru indigenes as their personal staff. Grooming others, instead of theirs! I am not saying unequivocally that this is thoroughly exhausted. We are still digging into statistics. Something may come up again. But for now, this is my findings. As expected there may be cases of some getting their family members appointments, which do not fall in this category.

The truth is those who felt angry that I did not acknowledge the efforts they did in recruiting many of Zuru’s youths, did not understand. They did not recruit Zuru youths into ‘high profile jobs’, their contributions in this regards fell below recruiting ‘graduates’ from Zuru. It is not the same as in the case of this ‘Zome’s reincarnate’. I think it was in 2007 that I heard of ‘golden votes’ in reference to PDP’s votes in Daura because of Gen. Buhari. Every vote there was tagged ‘golden’. That is how I think of every appointment the reincarnate of Zome secured on behalf of Zuru.

Let me make it abundantly clear that I have never met this dynamic youth. In fact, before my trip to Zuru I was angry with him because he happened to be in my committee of Constitutional drafting and he had not contacted me even once. I was told he was ‘busy’ and naturally I classified him as one of those ‘spoilt ajibos’. I immediately understood and forgave his error when it was announced in the forum that his wife delivered. Yes, your guess is as good as mine, his first child. That is how young he is. Yet in the area of serving his people, he surpassed the politicians, both those with and those without portfolios. He surpassed technocrats and those at the top of careerism. 

Keep it up boy. May the stars before you, beneath you, above you and beside you guide you in the work you choose for yourself – the work of being there for others. Keep Zome’s flag flying, as he kept Bawa Makuku’ shoe clean.

The truth is I am pleased to bring this to you as a souvenir from Zuru. Yes, you now know that my “ZOME’S REINCARNATE” is no other than BAR. MICHAEL ANGO. MICA as he is popularly called. Young man be proud of your modest achievements.  

The truth is, another souvenir is coming your way soon.

THE INAUGUAL MEETING OF HOPEFORLELNA: The Birth of HOPEFORLELNA A Presentation by U. S. Machika

Between Hafsatu Ahmed Abdulwaheed and Sir Abubakar Imam Who is a ‘Creative’ and an ‘Analytical’ Fiction Writer (III) (Makirkiri Da Manazarcin Kagaggen Labari) By U. S. Machika

Between Hafsatu Ahmed Abdulwaheed and Sir Abubakar Imam

Who is a ‘Creative’ and an ‘Analytical’ Fiction Writer (III)

(Makirkiri Da Manazarcin Kagaggen Labari)

By

U. S. Machika

In the previous discourse, we have clearly identified IMAGINATION as where and how fiction writings originates. We have also established a binding relationship between the writer’s artistic imagination and his artistic creation. In this piece, our focus would be on “the source of the writer’s IMAGINATION”. Another area of focus would be to identify “the sources of a fiction writer’s knowledge.” In order to achieve this, we have to take a trip to look at the theories of imagination and epistemology. We may have to peep into the minds of psychologists, sociologists and philosophers. This would help us to see how writers and all knowledge seekers in general and fiction writers in particularly equip themselves for the task ahead. Hopefully, it would be a veritable guide to the young and aspiring writers to know where to channel much of their energies before embarking on any writing project. It is also hoped that these would help us to unmask who, “Between Hafsatu Ahmed Abdulwaheed and Sir Abubakar Imam is a ‘Creative’ and an ‘Analytical’ Fiction Writer.” and the implication to young and aspiring writers.

In regards to the source(s) imagination, I will take solace in presenting some general responses on the question at hand. As expected, the responses were varied yet uniformed. Let me start with Seren Starlight. His rhetoric questions were hyperbolic in his submission ‘Imagination is the foundation of creation’, he posits:

What is the source of wind but other wind pushing it about. Or what is the source of water - is it the rain, or is it the rain-clouds, or the moisture in the air condensing into clouds, or is it the seas, rivers and lakes evaporating water into the air, or is it the rain that fills the rivers, lakes and seas?

            Starlight implores people to ‘imagine imagination is much the same’. He said imagination is like a self-contained system, charged by electro-chemical energy to produce multi-changing patterns of within our brain. He said the brain seems to have an enormous capacity for retention of data, and an uncanny ability to fill in the missing bits. In his response to the question, Christophe Cop, a winning finalist in 2008 creativity class, stated that ‘imagination has many sources’. However, it needs a functioning brain to input knowledge acquired or from memory.’ Steven N Czetli, puts it differently, but meaning the same thing. He said

I'm pretty sure it's from our subconscious or unconscious. And from our brains natural inclination to see patterns. When you take the amount of information or brains take in everyday from observing, reading books, watching videos etc; and the associations it makes through our sensory apparatus, it's not surprising that the combinations that bubble up to consciousness are original and seem unique to us.

Steven argued that imagination is augmented by being alert and developing mental states friendly to the content from our minds. He said inviting awareness and providing an amazingly rich inner life often helps come up with solutions to problems requiring so called out-of- the box thinking. After reading Steven’s penetrating exposé, I was tempted to simply stop here, because it was enough to answer one of the cardinal reasons for misunderstanding or deliberately misbelieving that the collection of books Sir Abubakar Imam was given were nothing, but meant to feed, add or augment his imagination. Nothing else! But that does not answer all the questions, but enough for me to move on. So, I have to plod on.

Doug Hilton provided four different avenues as sources of imagination: evolution, conscious awareness, subconscious process and how all things are evaluated in order to make choices. In the first stance, Hilton argued that everything with a central nervous system must be able to make predictions, in order to make choices. He then emphasized that ‘memory’ alone cannot do it. It needs more data, which it manipulates. On the conscious awareness, Hilton said it is the ability to remember the exact sequence of events, cause and effect as a way of vital means of survival. He said it is where imagination springs from. He further posits that ‘to a great extent, we are what our brain consumes’. His reason was that the brain generates thoughts, decisions, and everything ever imagined through neurons sharing data. This was what he referred to as subconscious process. Last on his submission was how things are evaluated in order to make choices. Again, he referred to that as ‘emotional value’, which is determined by a combination of our genes, knowledge, experience, the environment, our physical and emotional states, and other factors.

I think the responses on the sources of imagination gave us an idea to take us to the next level of looking for the sources of knowledge. Epistemology is the branch of philosophy concerned with the theory of knowledge. The questions that it addresses include the following:

1.                  What is knowledge?

2.                  From where do we get our knowledge?

3.                  How are our beliefs justified?

4.                  How do we perceive the world around us?

5.                  Do we know anything at all?

The first problem encountered in epistemology is that of defining knowledge, because there is no consensus on single accepted definition of knowledge. This fundamental question of epistemology remains unsolved. However, philosophers accepted that we all understand roughly what we mean, when we are talking about “knowledge”.

A second important issue in epistemology concerns the ultimate source of knowledge. Generally, philosophers are unanimous in agreeing that each creative writer possesses a great deal of knowledge. At least, the writer knows about himself and the world around him. They equally generally agree that there are many ways a fiction writer can acquire knowledge. This is what concerned philosophers most – the sources knowledge. They have often wondered where the knowledge ultimately comes from.

In our case, every layman (not a philosopher) believed the common known fact that we learn a lot from books, from the media, and from other people. We are also aware of the scoring system in exams, were two or more people read the same book(s) or watch the same film(s) but score differently in the same exams. The reason for this is simply that our capacity to process information from these sources is not the same. The major factor is that our previous knowledge matters most. We need to build on what we already know virtually on everything, like ‘how to read, how to reason and how to process information to its best’. Therefore, to acquire more knowledge, requires yet more knowledge. What, then, is the most fundamental way of acquiring knowledge?

As stated before, philosophers have, over the years, sought to discover the sources of knowledge. Different sources of knowledge were suggested by different philosophers, based on the philosophical orientation of the philosophers. For purposes of this piece, I selected and presented the most generally accepted sources of knowledge. I chose to arrange them considering the religious and cultural context of Hafsat and Imam, not in any particular order in regards to any philosophical school of thought. I deliberately try to explain as much as I can to give the reader a much fuller picture, which will help him answer the question at hand with ease. I will consider:

1.                  REVEALED KNOWLEDGE

This is knowledge acquired through revelation from some supernatural being. This type of knowledge is commonly found in religious beliefs. In African traditional religions, revelation as a source of knowledge is given to deities, ancestors, divination of oracles and dreams. In the Christian fold, the Holy Bible is accepted revealed knowledge. Dreams and visions by anointed prophets may also be accepted as a source of revealed knowledge. The Qur’an in Islam is an authoritative revealed source of knowledge. For those who profess believe in this source of knowledge, total allegiance and surrendering of oneself is expected to the source of such revelation. The believer holds unequivocally that the source of knowledge is supreme and cannot lie or make a mistake.

Within the religious and cultural setting of Hafsat and Imam, this source of knowledge is called ‘WAHAYI’ – knowledge revealed from Allah (SWA). It is the highest and purest source of knowledge. This type of knowledge is given to ONLY the Holy Prophets (May Peace and Blessings of Allah be Upon Them). Islamically, this source of knowledge is sealed after Prophet Muhammad (SAW). Therefore, in the cultural and religious background of Hafsat and Imam, no human, after Prophet Muhammad (SAW) will ever possess revealed knowledge again. 

2.                  INSTINCT

Instinct, according to Oxford dictionary, is an innate, typically fixed pattern of behaviour in response to certain stimuli in animals. Merriam Webster defined it as a way of behaving, thinking, or feeling that is not learned. This innate behaviour as a source of knowledge occurs in every species. From various psychological sources, this source of knowledge is automatic knowledge by impulse, without any reasoning of the mind. The source of knowledge implied that the individual does not have to be taught how to do something. He or she has the ability to do so from birth itself. For example, the crying of an infant is an innate behaviour; it is not something that is taught. The application of this source of knowledge is term simply as “Stimulus-Response.” There is no thought during such kind of mechanical movement; it is automatic, unthinking response that cannot be repressed.

Instinctual knowledge is in the genetic makeup with a sort of genetic survival toolkit codes stored in the DNA. Since this source of knowledge is tied to genetic, it is inherited from previous generations. Protective mechanism to increase the chances of survival is the major benefit of this source of knowledge. Each specie automatically selects, processes and passes over this source of knowledge from generations to generations. Knowledge from this source is very hard to change, unless one is psychologically or neurologically impaired in some way.

3.                  INTUITIVE KNOWLEDGE:

Within the religious and cultural setting of Hafsat and Imam, intuition as a source of knowledge is called ‘ILHAMA’ – DIVINE vision, but not a REVELATION. It is a higher source of knowledge than the instinct. Different writers give the word “intuition” different meanings. Its many meanings include: ‘direct access to unconscious knowledge, unconscious cognition, inner sensing and inner insight, unconscious pattern-recognition or simply the eye of wisdom.’

Intuition is the ability to acquire knowledge without proof, evidence or conscious reasoning, or without understanding how the knowledge was acquired in the first place. Intuitive source of knowledge transcends reason but does not contradict it. Intuitive knowledge is a source of knowledge that erupts unconsciously into somebody’s mind with direct perception of truth and ideas or immediate knowledge and inspiration produced by no known cause, other than within the mind. This simply means that knowledge is acquired through this source without knowing how it was acquired, because it transcends ordinary sense of experience or reason. Through spiritual flashes and glimpses of truth and inspiration, one discovers things in a flash. For the artistic mind like writers, music composers and painters, it may be referred to as the stimulation for the human mind to create thought or a glimpse of the making of art. Most artists get their inspiration from this source of knowledge. Because the mind is seen as the manufacturer of this knowledge, it is attributed to some sort of power of ‘superconscious state of mind’. Thus, this powerhouse – the mind is complimented with appellation such as ‘supermind or supramental’ consciousness.

.

4.                  RATIONAL KNOWLEDGE

This is the type of knowledge acquired through the application of reason or intelligence. It is a kind of knowledge that is firmly rooted on logical analysis of facts. The steps taken to acquire such knowledge can easily be explained to others and can be replicated to arrive at the same thing. In terms of presenting valid reasoning, this source of knowledge is more convincing than intuitive knowledge. Reason is higher than instinct. It collects facts, generalizes, reasons out from cause to effect, from effect to cause, from premises to conclusions, from propositions to proofs. It concludes, decides and comes to final judgment.

Philosophers of this school of thought believe that some of our knowledge is derived from reason alone, and that reason plays an important role in the acquisition of all other sources of knowledge. They argue that the mind is more fundamental than the senses in the process of knowledge acquisition.

5.                  EMPIRICAL KNOWLEDGE

The empirical knowledge is knowledge from ‘sense’ experience. In other words, empirical knowledge is acquired through the evidence of sensory experience. Thus, empirical knowledge can only be acquired from five senses - seeing, hearing, smelling, feeling and tasting. According to the empiricists, empirical knowledge is the source and originator of knowledge. They deny the existence of innate knowledge. They do not believe that anybody possessed knowledge from birth. They believe that there is no knowledge prior to sense experience and there can be no knowledge outside sense experience. Since empirical knowledge is fundamentally rooted on sense experience, observation, experimentation and reading are all basic tools representing the collection of empirical knowledge.

6.                  AUTHORITATIVE KNOWLEDGE:

This is the kind of knowledge acquired by accepting what a respected or famous person (authority figure) tells us. This kind of knowledge is derived from the written works, documentation and reports of others. This source of knowledge is accepted base on the authority cited. Most people tend to accept information imparted by those they view as authority figures without asking question. Historically, authority figures, such as religious bodies, experts, parents, teachers, books, prophets, Internet and news media have been a primary source of most of our knowledge.

We can conclude our discourse on the above listed sources of knowledge by stating that some involves an individual’s effort to learn, while in some, learning takes place without one’s direct effort. For instance, 1-3 above are acquired without individual effort and 4-6 requires one’s personal effort.

Thus, I may not be wrong if I decide to classify the sources of knowledge as presented above and as it relates to this discourse into two – instinct and learned behaviour. In fact, many scientists believe that most human behaviours are a result of some level of both instinct and learned behaviour. Learned behaviours occur when someone develops new skills or improves on a skill that may already exist instinctively. Learned behaviour has to be taught or learned or developed over time through observation, education, training or experience. Learned behaviour entails different skills that a person learns or improves. In psychology this can be perfected through both classical conditioning and operant conditioning by either increasing a particular behaviour or by decreasing it.

The elaboration on the sources of knowledge is to score multiple points. The first is for mentors and teachers of young and aspiring writers to appreciate the need to properly equip and inspire their mentees and students of writing. The young and aspiring writers will as well appreciate the rigorous demand of their chosen profession. Secondly, it is to categorically dispute the fact that just because a writer spends time and effort to acquire knowledge, through whichever source, does not by any means or in any way classify his writing(s) as ‘analytical’ or ‘creative’. This will be put in proper perspectives in my concluding piece. 

Between Hafsatu Ahmed Abdulwaheed and Sir Abubakar Imam Who is a ‘Creative’ and an ‘Analytical’ Fiction Writer (II) (Makirkiri Da Manazarcin Kagaggen Labari) By U. S. Machika

Between Hafsatu Ahmed Abdulwaheed and Sir Abubakar Imam

Who is a ‘Creative’ and an ‘Analytical’ Fiction Writer (II)

(Makirkiri Da Manazarcin Kagaggen Labari)

By

U. S. Machika

I intend to cover three areas in this second segment on the above. The first concern is to identify the persona of Hafsatu Ahmed Abdulwaheed in the entire saga of disputing or discrediting the sole authorship of Sir Abubakar Imam. I will also try to ascertain whether she actually made such a bizarre statement in reference to the pioneer ‘first among equals’, which without any iota of doubt, Sir Abubakar Imam is. I will also consider what fiction is before identifying where and how fiction writings originate.

It is important to recall that Mai Bazazzagiya alleged that through a BBC Hausa interview, Hafsatu Ahmed Abdulwaheed said that she does not consider Sir Abubakar Imam as a ‘creative’ fiction writer. She was further alleged to have said, Imam was presented with a collection of books, which he read before writing his books, as such, there is nothing creative in his writings. She was also alleged to have added that she rather considered Imam as an ‘analytical’ fiction writer instead. Therefore, she was said to have added that, if she is presented with such a scenario, she can write even a thousand books. This was the reason behind Mai Bazazzagiya to descend on her and at a time, our father, teacher and mentor, Prof. Malunfashi had to step in to give us a historical account of Sir Abubakar Imam and his writings.

The question is who is Hafsatu Ahmed Abdulwaheed? Well this ‘kallabi sakanin rauwuna’ (a tribute to women venturing into an exclusive men’s world) was born in Kano in 1952. She did her primary and secondary school and a Diploma in Kano. She started writing at a very early age. Her skills in writing was discovered as early as when she started writing stories in primary three. She was a recipient of the British Council prize at that tender age. Her book “So Aljannar Duniya”, which she wrote when she was in primary five, was featured in 1977 competition organized by Northern Nigerian Publishing Company and her entry bagged the second (2^nd) prize. She had received many accolades ever since. Some of which include awards from Kano State and many organizations. At present Hafsat is said to have written about thirty (30) books, although only five (5) were known to have been published.

Her first and second books are: So Aljannar Duniya and ‘Yar Dubu Mai Tambotsai. These two are fiction under the genre of folklore. The third book is ‘Nasiha ga Ma'aurata’ on marriage counselling (nonfiction). The fourth book ‘Namijin Maza Tauraron Annabawa’ is on the history of Prophet Muhammadu (Peace and Blessings of Allah Be upon Him) also nonfiction. Her fifth and recent published work is a fiction ‘Ancient Dance’ in English under the genre of poetry. Most of her other writings are on religion, which qualify them to be nonfiction.

Hafsatu Ahmed Abdulwaheed is a courageous, bold and fearless woman who airs her views and makes her position known at all times and anywhere. In a cultural and religious setting of Northern Nigeria, where most women were intimidated in venturing into partisan politics, particularly at the earliest Nigerian democratic history, Hafsat made bold to contest gubernatorial election at the return to democracy in 1999/2000. Although she was not a partisan politician, Hafsat was provoked into taking the decision because the women’s group she headed, on a courtesy visit, asked the Governor why he had no women in his cabinet. The governor responded that it was because there were no educationally qualified women in Zamafara state at that period to hold a cabinet office. According to her, she was not there because, ‘she cannot see and ignore or hear and refuse to speak’. Hafsat felt it was ridiculous because she was aware of women in the state with masters’ degree. She therefore set to challenge his seat. Such is the strength of Hafsat character. Well this is the persona accredited to stating that she does not consider Sir Abubakar Imam as a ‘creative’ but an ‘analytical’ writer.

Looking into this thought provoking matter carefully, I decided to lend my voice to the discourse. However, the size and weight of the subject matter kept forcing me to procrastinate the attempt. Yet, the more I try to ignore it the more sleepless nights I have. I found it difficult to reconcile the two words – ‘creative and analytical’ in reference to fiction writing, particularly in considering the calibre of Sir Abubakar Imam and his writings. While I know of a creative fiction writer, I sincerely wondered if there is something like, ‘an analytical fiction’ writer. I was forced to ask myself, ‘Is an analytical writer not somebody who subjected a piece of literature into his mind’s magnificent microscope, to see beyond an ordinary minds strengths and weaknesses of the said literature based on an established scoring checklist?’ Well, I couldn’t help, but to undertake this journey to look into this matter at a closer range.

From the onset, I made it clear that my primary reason for venturing into this adventure is the implication(s) it connotes to younger and aspiring writers. However, to do justice to this I needed to ascertain that a writer of the calibre of Hafsatu Ahmed Abdulwaheed, despite her strong and bold known character to air herself actually made such a statement before a reputable international media outfit like the BBC Hausa. Unfortunately, to be honest I was not privileged to have listened to that interview. I therefore have to surf with the hope of finding Hafsat’s transcribed interview. Fortunately, I found Hafsat’s two transcribed interviews. One was in English, an interview conducted by Yusufu Adamu, way back in 2008 (October 25). I was also lucky to have found the transcript of the referred interview in Hausa conducted by Muhammad Kabir Muhammad aired by BBC Hausa on the 30^th November 2016 titled ‘Mata 100: Yadda Hafsat Abdulwaheed ta kalubalanci Gwamna’.

I found both interviews relevant to the subject matter. I therefore, decided to present both. However, I selected only the questions relevant to the subject of this write up without tempering (editing) anything from the transcript. Here are the transcripts of Hafsat’s interview, starting with the 2008 interview.

Interview with Hafsatu Ahmed Abdulwahid

By Yusufu Adamu, October 25, 2008

http://www.africanwriter.com/interview-with-hafsatu-ahmed-abdulwahid/

ADAMU: What drew your attention to start writing?

ABDULWAHID: I have been an avid reader and listener of folktales since my childhood. When I started schooling, I develop my skills of writing from the home-works and assignments we are given.

ADAMU: What is your first storybook?

ABDULWAHID: So Aljannar Duniya. I started writing this book since my primary school days. It was about my elder sister who got married to a Libyan. When I learnt about a competition organised by the NNPC, I sent it as my entry and I was successful to have won the second position.

ADAMU: How do you get your inspiration?

ABDULWAHID: Mostly from the happening around me.

ADAMU: You have earlier said that So Aljannar Duniya was based on the life of your elder sister. Can we consider it as entirely a true story?

ABDULWAHID: The story as it was in the book is a combination of her life and some personal experience. I am also married to someone that is not of the same race with me, but I have not experience many problems as my elder sister.

ADAMU: Do you read other writers in Hausa or English? If yes, give us an example.

ABDULWAHID: I do. I read mostly classical Hausa writers like Abubakar Imam and other writers of that generation.

ADAMU: Who among Hausa writers impress you most?

ABDULWAHID: Of course it is Abubakar Imam and the author of Tauraruwar Hamada, one Ahmad somebody…I also read authors like Jabiru Abdullahi the author of Na gari na kowa, the author of Jiki Magayi, and so on. For English writers, I read Rider Haggard, Catherine Gaskin, Arnold Rake and so on.

Below is Hafsat’s transcript of her 30^th November 2016 interview with the BBC Hausa. Again, only the unedited portion related to this discourse is presented.

Mata 100: Yadda Hafsat Abdulwaheed ta kalubalanci gwamna

Muhammad Kabir Muhammad BBC Hausa, Abuja

30 Nuwamba 2016

http://www.bbc.com/hausa/labarai-38160059

Muhammad Kabir Muhammad:

Daga cikin litttattafan da suka taimaka wajen kaifafa basirar marubuciyar a kan harkar rubutu akwai Magana Jari Ce da Ruwan Bagaja na Abubakar Imam. Sai dai kuma ta ce ita a ganinta Imam ba marubuci ba ne, manazarci ne:

‘Some of the books that inspired the writer in her writings include Abubakar Imam’s Magana Jari Ce and Ruwan Bagaja. However, she said that she does not consider Imam a writer, but an analyst’

Hafsat Abdulwaheed:

Bai taba rubuta wani abu shi kadai ba, sai tafiyarshi Ingila. Shi an bas hi littattafai ne ya yi nazari a kai ya fitar da labarai?an ba shi Alfu Laila, an ba shi Ikra, littattafan tatsuniyoyi na Larabawa. In aka ban littafi yanzu, aka ce in fitar da littattafai, wallahi ko dubu ake so zan iya fitarwa in dai za a ba ni labaran?kamar yanzu a dauko tatsuniyoyin Ingila ko na Scotland a ba ni a ce na fitar da littattafan Hausa ba zai min wahala na fitar da suba.

‘He has never written a book alone, except the one on his journey to England. He was given books to analyse before writing a story. He was given Alfu Laila, Ikra and some Arab story books. If I am given books now and I am asked to produce books, certainly even if you want 1000 books I can produce them, if I will be given the stories. For instance, if you give me a collection of British or Scottish folklore and I am asked to produce books in Hausa, it would not be difficult for me to produce them.’

These are the transcripts of Hafsat’s interviews. Can you now deduce between Hafsatu Ahmed Abdulwaheed and Sir Abubakar Imam who is a ‘Creative’ or an ‘Analytical’ writer? Yes of course you can. However, since my goal in this attempt is to spell out the implication of this assertion to the young and aspiring writers, I will first of all present a few salient, but pertinent questions for them to understand what and who is a creative and/or an analytical writer. In the forefront is what fiction is and to identify where and how fiction writings originates.

As a general rule, fiction is made out of nothing and on the other hand non-fiction comes out of something. The simplest way of considering fiction is to see it as something that is ‘feigned, invented or untrue; a made-up story’. It is therefore, an artistic creative invention. It is literature created from imagination. While a fiction writer might draw inspiration from the world around him, his work is made up from his imagination. It is created by a writer’s imaginary ideas and relies on the story of imaginary things, imaginary people, imaginary events, imaginary places and imaginary writing. Therefore, it is artificial, because a writer based on just his imagination creates stories. The invented story is entirely a reflection of the writer’s imagination. Fiction is commonly divided into three areas according to the general appearance of the text:

1.      stories and novels: prose--that is, the usual paragraph structure--forming chapters

2.      poetry: lines of varying length, forming stanzas

3.      plays: spoken lines and stage directions, arranged in scenes and acts

However, the genres of Fiction are many, they may include: comedy, drama, horror, humor, romance, satire, tragedy, fantasy and adventure. These may be depicted in imaginary voyage, sea story, lost world, slave narrative, occupational fiction, musical fiction, sports fiction, philosophical fiction, political satire, fantasy, ghost story, alien invasion, crime fiction, romance, family saga, fantasy,   a fable,  fairy tales,  science fiction, short story,  folklore,  historical fiction,  a tall tale,  legend  mystery,  mythology, etc.

It is important to note that if something is said to have happened in real places, whether in the past or present, it is considered non-fiction. But if something is said to have taken place in a fake place, then it is fiction. For instance, newspaper articles are nonfiction even when fabricated, except in designated columns of folklore. It does not matter whether the story is true or not, what matters is whether the story claims to describe reality. Unfortunately, according to Daniel J. Kurland (2000), ‘The distinction between fiction and nonfiction has been blurred in recent years. Novelists (writers of fiction) have based stories on real life events and characters (nonfiction), and historians (writers of nonfiction) have incorporated imagined dialogue (fiction) to suggest the thoughts of historical figures’.’

From the foregoing, it is clear to identify where and how fiction writings originates. From a simple glance, it originates from the writer’s IMAGINATION. It is also clear that there is a binding relationship between the writer’s artistic imagination and his artistic creation. His artistic creation comes out of his artistic imagination. Would it then be right to conclude that without imagination, there would never be fiction? If that is the case, then my next line of questions in order to really have a clear picture of a ‘creative’ and an ‘analytical’ fiction writer, would be “What is the source of the writer’s IMAGINATION? Can somebody write fiction without knowledge? If not, what are the sources of a fiction writer’s knowledge?” Hmmm! Even in a multidisciplinary setting, to consider the theories of imagination and epistemology is taking us way out of literature to the subject matter of psychology, sociology and philosophy. Now you can understand what I meant when I said the size and weight of the subject kept forcing me to procrastinate undertaking this herculean discourse. However, since my not undertaking the adventure had given me sleepless nights, I will plod to the end.

Therefore, that and Sam Ogabidu’s one line Facebook post of 30^th November 2016 would be my next consideration in my attempt to unravel between “Hafsatu Ahmed Abdulwaheed and Sir Abubakar Imam, who is a ‘Creative’ and/or an ‘Analytical’ fiction writer”.

-TO BE CONTINUED-