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ABDUL RAZAK KEDU

kash allah mai iko yaunede mukasamu labarin abokinmu wanda akafi sani dasuna (BAFFA SARA) wato kedu kasan cewar wata kokuwa da,akayi dashi afagen fama allah sarki munsamu wannan labarine daga wajen abokinsa wanda akafi sani dashi (shafi i isa ) wato shopson yazo wannan filinne domin yasanar damu labarin abin dayafaru da KEDU wanda yasha kaye gun ma,abochiyar begensa wato( FA,IZA) ALLAH sarki wannan labarin yabawa mutane mamaki amma kasancewar (BAFFA) ma,abokin begen FA,IZA yau yasha kaye damusalin karfe tara nasafe namu na naijeriya wannan abun yafarune domin BAFFA baya kusa da,ita yan da wani yasunkumi FA,IZA amastayin matarsa wannnan abu yatadawa abokinsa wato shapson hankali matuka yanamai yiwa BAFFA fatan alkairi da allah yabashi madadinta ameen

What is your view about the proposed council of traditional rulers in the country as initiated by the president?

Well, my views are very clear and that I am in support of the proposed initiatives of Mr. President. The traditional institution has been an integral part of the state and the Nigerian society. I personally see no reason why such an integral part of a society will not have proper regard in the nation’s constitution. As at now, I am certain that we have passed the stage in which we have enumerated why the traditional institution has to be recognized constitutionally. The society knows and appreciates the position of the traditional institution, so there is no point in saying why the institution has to be accorded a constitutional recognition. It is a well-known fact that the institution enjoys the highest recognition from the society more than any other and deserves a constitutional recognition.

What is your view about the proposed council of traditional rulers in the country as initiated by the president?

Well, my views are very clear and that I am in support of the proposed initiatives of Mr. President. The traditional institution has been an integral part of the state and the Nigerian society. I personally see no reason why such an integral part of a society will not have proper regard in the nation’s constitution. As at now, I am certain that we have passed the stage in which we have enumerated why the traditional institution has to be recognized constitutionally. The society knows and appreciates the position of the traditional institution, so there is no point in saying why the institution has to be accorded a constitutional recognition. It is a well-known fact that the institution enjoys the highest recognition from the society more than any other and deserves a constitutional recognition.

Lamido appoints LG caretaker committees

Governor Sule Lamido of Jigawa state, Wednesday, approved the appointment of seven persons for each of the 27 local governments of the state as caretaker council chairmen and councillors.Government House statement made available to newsmen in Dutse, said the appointments consist of chairmen, their vices and five others as councillors each as caretaker officials.Though the statement did not mention the terminal date of their tenure, it was however, learnt that they may spend three to four months in office going by the pronouncement made by PDP national headquarters, that all PDP controlled states will conduct local government elections before the end of December, 2007.Our correspondent reports that unlike in the immediate past caretaker committees where each local government area had a woman as councillor, under the new arrangement, there is only one female councillor appointed for Kiri-Kasamma local government. She is Hajiya Zahara Kiri-Kasamma, the immediate past special adviser to former Governor Saminu Turaki on women affairs.According to the statement, Auyo local council has Muhammad Kani Auyo as chairman,Yakubu Nadabo vice chairman and five councillors; Babura, Aminu Ahmad Babura chairman, Sa’adu Adamu Kanya, vice chairman; Birniwa, Ali Diginsa, chairman, Muhammad Jaji Ade vice chairman; Buji, Isa Bello chairman, Sale Magaji vice chairman and Dutse, Shehu Umar Chamo, chairman, Sunusi Dankofa vice chairman.Others are Gumel local government which has Abdulkadir Kura as its chairman, Ado Bros vice chairman; Gagarawa, Mutari Ibrahim chairman, Sale S. Pawa vice chairman; Garki, Wada Usman chairman, Abdu Ila vice chairman; Guri, Ali Aji chairman, Abdullahi Zugo vice chairman; Gwiwa, Salisu Sale Indirawa chairman, Abdullahi Idris Daurawa vice chairman; Kazaure, Sani Haruna Bagari chairman, Bashir Usman vice chairman, while Kafin Hausa has DanAsabe Sulaiman Rimi chairman and Ahmad Sale Mezan vice chairman.Similarly, Kaugama local council has Ibrahim Muhammad Abega as chairman, Samaila Husaini vice chairman; Kiyawa Dahiru Muhammad chairman, Ado Idris vice chairman; Kiri-Kasamma, Abba Daguro chairman , Dabuwa Badiso Likori vice chairman; Ismaila Galadi vice chairman; Miga, has Isma’ila Dangyatin chairman, Zakariya,u Sabon Gari vice chairman, while Ringim has Murtala Muhammad as chairman with Yusha,u Abubakar K/ Babushe as vice chairman.The rest are , Roni local council with Bako Amaryawa as its chairman, Babangida Sardo vice chairman; Yankwashi, Sani Bandawa chairman, A. Ibrahim Abdu Danja vice chairman; Hadejia, Abba Haruna chairman, Dansadi Ali vice chairman; M/Madori Baffa Maigari chairman,Alhaji Ahmad Mairakumi vice chairman; Jahun, Idris Dan Lawan chairman, Umaru Turaki vice chairman; Taura, Musa Abdul-Rahman Majia chairman, Muhammad Ali S/Yaya vice chairman; Sule Tankarkar, Muhammad Mujitafa chairman, Ahmad Habu Taka Tsaba vice chairman, while Birnin Kudu chariman, and Abdulwahabu Yahaya vice chairman and five councillors respectively.

EMIR OF HADEJIA CALLS FOR SPECIAL EDUCATION

The Emir of Hadejia Alhaji Adamu Abubakar Maje has stressed the need for federal and state ministries of Education to establish special schools for educating children with natural deformity.
Alhaji Abubakar Maje gave the charge while receiving a delegation from the special education unit of the federal ministry of Education who paid a visit at his palace.
He contended that there a lot of talents that could be tapped from the deformed children through Education instead of leaving them as destitutes in tahe society.
In his address, the acting Education Secretary of Hadejia local government, Mallam Abba Mohammed Ilallah announced that, his office was the first in the state to establish a primary school for the deaf children.
He announced to establish such school for blind and crippled children in the area.
Responding a spokesman of the delegation, Mr Abdul, told the Emir that, they were in Jigawa State to make a feasibility study towards providing special Education for the deformed children.

EMIR OF HADEJIA ALHAJI ADAMU ABUBAKAR MAJE

The proposed Children and Women Rights Bill currently undergoing debate in the National Assembly has been described as an invitation to immorality, a threat to family values and capable of breeding chaos and unhealthy relationships between men and women.
The Emir of Hadejia, Alhaji Adamu Abubakar Maje, said this when members of the Jama’atu Nasril Islam paid him a courtesy call.
Maje who also enjoined the Ulama to always strive to defend the values, beliefs and moral uprightness of the society, said it is imperative for the JNI to protect uprightness, justice, fairness and fight injustice and immorality.
While commending the JNI for its continuous doggedness on matters affecting the Muslim Umma, the Emir who was represented by the also commended the JNI over its evangelising activities.
He assured the visitor of the Emirate resolve to always stand by the truth, justice and promotion of the good values of Islam and Muslims.
The Jama’atul Nasril Islam had earlier told the Emir that their visit was part of efforts to sensitise Muslim leaders about the plan to corrupt family values in the country through the proposed bill on women and children rights.
The Bill, according to the JNI state organizing secretary, Alkasim Sani Kangama, will encourage promiscuity, sex before marriage, hatred between men and women and inculcate indiscipline among the youths.
In view of the inherent dangers associated with such rights “even the western world are now regretting introducing such rights as it has eroded family values, entrenched indiscipline and broken homes and promote promiscuity in the society", they said.
The JNI added that after a thorough study of the proposed Bill, it has concluded that the law will deny parents the right to proper upbringing, instill indiscipline and create frustration on parents.
The JNI therefore called on the National Assembly and the Nigerian Bar Association (NBA), including all groups concerned with morality, to stand against the proposed Bill in order to save the family from total collapse.
The JNI also commiserated with the people of Nigeria in what it termed the most difficult period it found itself.
While calling on all tiers of government to immediately come to the aid of the people, the JNI called on the state government to reintroduce the Hisbah committee to stop beer parlours and brothels in the state.

MARYAM HIYANA

Maryam Usman Hiyana will, no doubt, go into History as the first Northern Nigerian (Muslim of Fulani descent) to have her nude images in the sex act viewed by millions across the globe. The point of departure in this write-up is that Maryam Hiyana is more a victim of a failed society than a shameless willing pornstar as most people want to believe. However, there is nothing in this write-up that should imply approval for Maryam Hiyana’s infamous act.

Maryam Hiyana first came to prominence through her role in the Hausa movie Hiyana, thus her nickname Hiyana. Hiyana is an Arabic word meaning betrayal of trust. Ironically, today Maryam is a victim of Hiyana. In her simplicity, stupidity and naivety, she thought she can trust someone with her images in such despicable act. This is a manifestation of poor socio-cultural and religious upbringing.

Arguably, the most powerful, most widespread, and the most accessible technology in the 21st Century is Information Technology, IT, particularly its Internet and Global System of Mobile, GSM, components. Maryam is a victim of a powerful technology in the hands of a gullible public. A society infested with gossip, rumour and scandalmongers provides the fertile ground. Thus, a clip meant for private viewing was made public with impunity

So it came to be that the Hausa society, which can not tolerate a movie in which male and female actors have the barest of body contact, not even a handshake, has been catapulted to a level in which watching nudity and sex scenes have become chic. From young men and women to married men and women, watching Hiyana’s Blue Film is the vogue. With phoney disgust and a fake sense of revulsion, men took delight watching the 8 minutes clip.

The Grapevine has it that the leaking of the obnoxious clip was aided and abetted by a segment of the Hausa Film Industry who has an axe to grind with Hiyana or her mentors. Thus, Hiyana is a victim of an unscrupulous Pull-Her-Down machination orchestrated by some disgruntled elements within the Industry.

Rather than exploiting the outcome of Maryam Hiyana’s faux pas, and trying to take the responsibility off our back, we should have a rethink. Where have we, as a people and as a nation, gone wrong? We should strive towards getting our values right. As a Hausa saying goes: when a stick is crooked, it is foolish to expect it to cast a straight shadow. This is the basic point.

JIGAWA STATE SUGAR COMPANY

The jigawa state government have started the construction of sugar company stuated in Hadejia early august, the poeple of of Hadejia witnesses the suprising hundreds of trucks trooping into the town with loads of equipments necessary for the construction of sugar company.
T he entire Hadejia poeple headed by the emir him self Alh. Adamu Abubakar Maje met the governor when he visited the site at Hadejia, the emir of hadejia recommended the governor over his gigantic effort and saluted him for fulfilling his promise to the people, he then congratulated the people of Hadejia over the new economic advancement.
On his part the jigawa state governor Alh. Ibrahim Saminu Turaki has narreted that the plan of costructing the sugar company in Hadejia has stick to his mind ever since, only that the will of God over rule everything if not the company would have been one of his first archievements.
He also urged people to pray for the late emir of Hadejia Alh. Abubakar Maje Haruna on his insistance over the construction of the sugar company in Hadejia may his soul rest in perfect peace ameen, he at the end urged the people of hadejia to make a good use of the company so that to benefit from it.

BRITISH COUNCIL TO COMMENCE ENERGY PROCESSING IN HADEJIA

British High commissionner to Nigeria, Richard Gosney said, the commission in collaboration with the Department for International Development (DFID) and the British Council in Nigeria to commence energy processing projects in Hadejia in Jigawa State in the North-West of Nigeria and Ebonyi and Anambra States in the South EastResponding, Ayu expressed delight with the British Commission over the efforts so far made to assist the country in attending to its environmental problems and assured that the ministry’s environmental experts will give the Commission every corporation it requires.Ayu regretted that the country was engulfed in industrial pollution adding that being an oil producing nation, waste disposals in the cities and erosions of all forms, he was happy with the assistance from the British government.He stated that environmental problems are very paramount to responsive governments all over the world and as such require collaborative efforts and partnership among nations of the world.

hadejiawa ganaku

The government of Haɗejia in the 19th century, like other emirates of the old Sokoto Caliphate, was based on autocracy. The emir who was a spiritual as well as temporal head was at the helm of affairs. He was assisted in governing by a class of officials or titleholders who were resident in his court. It was only the Sarkin Auyo who was permitted to stay outside the headquarters: he lived permanently at Auyo town. The composition of these title holders or Hakimai was made up of 'Yan Sarki (Princes), Dangin Sarki (emir's relatives), Barorin Sarki (clients), and Bayin Sarki (slaves). The structure of this emirate's administration was never dominated by the "Fulani ruling caste", since the heterogeneous nature of the area was taken into cognisance in the distribution of both civil and military offices. For example, during Sambo's reign the title of Madaki was held by a Bamange and that of Galadima was given to a Ba-Auyaki, both non-Fulani tribes. Militarily, the emir was the Commander-in-Chief of the emirate, delegating his function in practice to Sarkin Yaki (Captain General or War Chief), Jarma (Chief of the Brave Ones), Madaki, Sarkin Arewa and other war chiefs. The composition of the entire military force was made up of courtiers, title-holders and their household slaves, Dogarai (the emirate's bodyguards) and contingents from the "fiefs". Haɗejia had two broad sectors of the army: the cavalry (Barade) and foot soldiers. Militarily the emirate was considered to be the strongest emirate east of Kano. This reputation it enjoyed and enhanced right from the days of the Buhari Revolt up to the coming of the British. The nature of the society of Haɗejia emirate unlike most of the other emirates of Hausa land was ethnically and religiously diverse in composition. Yet, despite this diversity, the emirate was united by a common religion (Islam) and language (Hausa) which serves as a lingua franca. Islam was the religion of majority of the emirate's inhabitants. It is both a religion and away of life. Islamic law regulates the life and activities of the people and provides a common bond of unity. Indeed, both the Muslim majority and non-Muslim minority of the pre-colonial Haɗejia saw the Emir of Haɗejia as their overall leader even though they had their respective local community heads. All Hadejawa (the people of Haɗejia) irrespective of ethnic or religious differences converged periodically at the Capital and celebrated the Muslim feasts of EIDs, with the diverse people interacting freely. Also, there was evidence of inter-marriages between them. Economically, Haɗejia in the period before the colonial epoch was a wealthy and industrious emirate. The economy primarily rested on agriculture, with the household serving as the basic economic and social unit, and the household heads acting as the supervisors in the process of production. Farming during the rainy season; irrigation along the river valley and flood plains (Fadamu) during the dry season; fishing and pastoralism, were the main occupational activities pursued by almost all the entire labour force in the area. The main farm produce were millet, guinea corn, rice, beans, cotton, maize ground nut and wheat. Tobacco, sugar cane, and vegetables were produced through irrigation around the river valley and Fadamu during the dry season. The land of Haɗejia like other areas within the savannah zone provided favourable conditions for the production of grains and for livestock husbandry. The nature of the environment also supported other economic activities such as dyeing, weaving, smithing and pottery making. In the mid-nineteenth Century it was reported that in Haɗejia town alone there were three dyeing centres; and many more existed in other towns and villages. In the weaving industry, Bangelu village, lying between Auyo and Haɗejia, distinguished itself in the production of Bullama or white rigas (gowns) of high quality. Also Hadiyin village was similarly noted for its dyeing industry. Fishing as an industry flourished among the people living along the river banks. Settlements south and east of the emirate were known to have large concentrations of fishermen, and indeed fishing formed one of their basic economic pre-occupations. In addition, there was abundance of honey and beeswax in the waste forest (Daji) of the emirate, the sales of which enabled other groups of people to earn a living. As was common in other places, the surplus produce was usually sold out; thus the people of Haɗejia engaged in commercial transactions. So trading activities, both petty and long distance formed another feature of the pre-colonial economy. In this respect, the emirate of Haɗejia in the Nineteenth Century occupied the position of an important source of commodity supplies and a distribution centre east of Hausa land. The emirate mainly exported food items such as wheat and fish in exchange for kola-nut from Kano markets and beyond. Its people also traded in the sales of woven gowns or white rigas, beeswax, hides and skins, fans and cattle in exchange for foreign goods like salt, horses and potash. There is evidence which suggests that Haɗejia, owing to its location on the tran-saharan trade routes, occupied a position of an entrepot in the trade between Kanawa (Kano traders) on the west and the Bornoans, Arab Fezzan, Az binawa or Tuaregs from the east and north, respectively. These various traders used to meet at Haɗejia markets and exchange their merchandize like the famous Kano cloth, potash, cattle, slaves and spices (Abdulkadir 1981). In Haɗejia at that time there were two big market places: one stood outside the town wall, with stalls and hostels for visitors to stay and trade amicably, under the charge of a title holder called Zangoma; while inside the wall stood another market. This fact gave further indication that Haɗejia, in addition to being an administrative and social centre for the emirate, also served as a commercial nerve centre in the region east of Kano.

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mohammad labaran ibrahima hadejia jigawa state

http://hadejia.com

mohammad labaran ibrahima hadejia jigawa state