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2021, The Nation news
Machina is one of the remotest towns in Yobe State. Located about 300 kilometres north of Damaturu, the state capital, it is an emirate that prides itself of a rich cultural and historical background. One of the unique things about the historical town is that snakes and human beings are friends and do not harm each other. It is not clear when the fraternity between Machina Kingdom and snakes began. But one thing that is very clear is that the people of the kingdom do not joke with the relationship or take it for granted. The enmity between man and snake may date back to creation, but the people of Machina are not ones to ever harm a snake. The nation news (2020) stated that the Emir, Alhaji (Dr) Bashir Albishir Bukar Machinama, OON, explained the origin of the fraternity and the consequences of violating it in an interview with their correspondent. He said: “The fraternity between human beings and snakes is one of the many things people want to know about Machina. It is based on some historical facts.
It explains the culture of horse keeping among the Kanuri people especially in Borno in Nigeria.
From Vision to Action: The Development and Management of Zakat and WaqfInstitutions in Tikau Emirate, Yobe State (2002-2018
From Vision to Action: The Development and Management of Zakat and WaqfInstitutions in Tikau Emirate, Yobe State (2002-20182018 •
Tikau Emirate is one of the few greatest emiratesof Northern Nigeria that care about spiritual development, social development, community and humanitarian services. Since 2001, so many programs were introduced by the Emirate Council, under the watch of Sword Award Winning Emir,His Royal Highness, Alhaji (Dr.) Muhammed Abubakar Ibn Grema, Emir of Tikau,which include among others:Educational programmes, capacity building trainings, preaching, Waqf management as well as zakat collection and distribution, just to mention a few. The most enormous of these programmes is that of Zakat and Waqf collection and distribution which came to being since 2002, following an executive order given by the then Executive Governor of Yobe State, Alhaji Bukar Abba Ibrahim, mni, FNIQS, directing all fourteen (14) emirate councils in the State to constitute Zakat and Waqf Committee; in order to facilitate and ease collection and distribution at the wake of Sharia implementation in the State. In compliance with the said directives, His Royal Highness the Mai of Tikau constituted and inaugurated a seven man high powered committee with Galadima of Tikau as the Chairman and six other Development and Management of Zakat and Waqf Institutions in Tikau Emirate 13 prominent members of the Emirate Council.Without any procrastination, the committee members faced the task given to them and introduced many programmes and activities. But, it is quite disheartening that most of the people knew nothing about this tremendous effort, even the indigenes of this great Emirate, talkless of other people within the state and the nation at large. The idea of writing this book was initiated when in October 2015; the delegation of the newly established Centre for Research in Qur„anic Studies, Yobe State University paid a courtesy call to the Chancellor of the University, His Royal Highness, Alhaji (Dr.) Muhammed Abubakar Ibn Grema,Emir of Tikau. During the visit, the Director of the CentreProf. Moussa Oumar Keita introduced the newly established Centre to the Emir and explained its mission, vision and programmes. In his response, the Emir supported the idea of establishing the Centre and seized the opportunity to brief the delegation about the numerous Islamic Programmes he introduced in his Emirate; and further appealed to the Centre, to look for possible means of documenting and publishing such programmes for others to emulate. Instantly, the author who was part of the delegation as the Deputy Director of the Centre; was highly impressed with the tremendous achievements and marvelous initiatives of the Emirate, thus he volunteered to partake the task as appealed by his Royal Highness. Subsequently, in his goodwill message during the maiden workshop of the Centre, which held on 17th November, 2015;the Emir, who graced the occasion as Royal Father of the day, reemphasized the Development and Management of Zakat and Waqf Institutions in Tikau Emirate 14 need and significance of partaking related researches and publications within the state and beyond. Taking the aforesaid into cognizance, on 29th November, 2015, the Centre approved the nomination of my humble self to partake this work, with Malam Suleiman Inuwa as a research assistant. As well the Tikau Emirate council was duly notified with the development on 1st December, 2015 (See Appendix I). Similarly, on 12th January, 2016 a proposal of the work was designed and submitted to the Emirate Council, which was subjected to so many observations, comments and inputs by the Emir himself and the members of Zakat and Waqf Committee; and eventually the proposal was approved by the Emirate Council. It is against this backdrop that this book is written with the aim of assessing the seventeen year journey in services of Zakat and Waqf institutions in the Emirate. Therefore, it is my hope that students of Islamic Studies as well as the general public will find this humble book resourceful; so as to acknowledge the efforts put in place towards the development of this two significant institutions in this Emirate and beyond. Adam Muhammad Abubakar, PhD
STATEMENT OF PROBLEM: POLITICS AND GOVERNANCE OF EKITI CHIEFS Traditional rulers (Oba) (monarchs or recognized chiefs) are classified by their status and origin from times immemorial. In Ekiti State, the tradition and status of the various chiefs and their ranking have been highlighted at the presentation of various Panel of Enquiry and Judicial Commissions on Chieftaincy Matters before and after the colonial rule. Similar cases have been advanced in other parts of South West Nigeria (Yorubaland) without exception in the attempt to properly classify chiefs and reduces incidence of agitations where they occurs. Nonetheless, there have been attempts by revisionist efforts to change the idea of ranking of chiefs as well as their traditional profile particularly among Obas in Ekiti State. The situation was strengthened by rising agitations after the creation of Ekiti State in 1996 with the elevation and upgrading of different categories of certain Obas by the Otunba Niyi Adebayo’s administration and much later by subsequent administration of Mr. Peter Ayodele Fayose and Dr. Kayode Fayemi. A good number of the recognized Chiefs have been elevated to different classes or grade between Grade A, B, C and D which hitherto was unknown when those Obas were members of the House of Chiefs in Western Nigeria during colonial era and Traditional Rulers Councils or Council of Chiefs after independence when Ekiti State was a Province and a Division under Western Region of Nigeria, Western State of Nigeria and Ondo State of Nigeria respectively. The recent developments in year 2019 by the Fayemi administration to further thinker with the tradition and customs of ranking of traditional rulers with the intent to obliterate or transmute the traditional process of determining the list of Pelupelu Obas in Ekiti (Superpowers and senior chiefs) has become a major challenge with the appointment of hitherto an Oba in the First Class (Grade A) Grade as an assumed member of the Pelupelu rank without justification other than the assumption that all attendees of the Council of Chiefs meeting particularly those granted independence in 1920s and 1940s as well as those elevated during and after Adebayo’s administration (1999-2003) are automatic Pelupelu members. The currency of the challenges facing the traditional ranking and status of Obas as articulated in the current Government stance is not only a departure from the traditions and well known practice but a strange introduction into the local customs and tradition, being resisted by Pelupelu Obas and creating divisions fuelled by the State Government among traditional rulers. The most appalling aspect is the White Paper put in place in 2019 penultimate to the amendment of the Ekiti State Traditional Council Laws 2003 to reform the traditional council and redesignate its membership and status of its recognized chiefs. Part of efforts to reconcile the Government and the various traditional rulers is yet to find the proper means of addressing the issues. It is obvious that there are existence of Principal Obas among various Traditional rulers in every part of Yorubaland (South West Nigeria) just as there are Principal Chiefs among Sultan, Emirs and District Heads across Northern States of Nigeria. Even where District Heads have been elevated in many States to ranks or status of Emirs, it does not totally remove the ranking of these Emirs among each other knowing that the history and custom of the Northern Nigeria only accord original status and leadership status to 14 Emirs comprising 7 Emirs of the original states and 7 Emirs of conquered territories as well as the Shehu of Borno, Tor Tiv, Attah of Igala, Ohinoyi of Ebiraland among others. See Appendix A containing table of a list of traditional states in Nigeria and their traditional heads at the advent of colonial rule who survived till moderm times. A earlier mention of the growth and development of chieftaincy institutions under the modern day Government shows that prior to the creation of the Nigerian State for point of emphasis, the British imperialists, trade occupation and colonial agents signed treaties of occupation and protection with some of these traditional rulers at the occupation and conquest of Africa after the scramble for and partition of the African territories. Hence, the legitimacy of the modern State system by sources of law largely had its origin in the tradition political institutions and invariably the traditional rulers and their territorial landscape which has become part and parcel of modern day Nigeria. It is preeminent in appreciating the Nigerian constitution and its inclusion of customary laws as sources of laws even with the exclusion of the traditional rulers from the institutions of government, to give credence to the role and status of traditional rulers within their domains and in line with the customs of their people as it develops from the pre-colonial era till date so as to avoid frictions as long as the tradition does not negate the rights of people to life and equality of all men before the law. Since state ceremonies, activities, offices and fucntions delegates various priviledges and assigned protocols to state officilas and functions, the need to also recognize and sustain the status and ranking of traditional rulers is of essence as a respect for those institutions and acknowlefgement of their prestige as factors of socio-cultural values, political stability and symbol of unity irrespective of their present political status.
Non-State Armed Groups in North East Nigeria: Challenges and Opportunities for Security Sector Governance
Non-State Armed Groups in North East Nigeria: Challenges and Opportunities for Security Sector GovernanceThe proliferation of counter-insurgency armed groups in North-East Nigeria presents an interesting subject for study. This research examines their roles from a security governance standpoint, focusing on Adamawa, Borno and Yobe, states that have been hotbeds of the Boko Haram insurgency. The objectives of the study are to map the groups, establish their capacities and impact, examine the relationships between the groups and with state security institutions and identify opportunities for constructive engagement.
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