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Addressing Food Sustainability in Nigeria Through Women Farmers

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Addressing Food Sustainability in Nigeria Through Women Farmers

By: Victor Emejuiwe

As Nigeria grapples with the food shortage across the country, it is now time to re-think the pivotal role of women in promoting food sustainability in Nigeria. Women are natural beings with an innate potential to conceive, deliver and nurture. This potential is not restrictive to biological cycle of life but it extends to all spheres of life including political, social and economic life.

In almost all communities in Nigeria, women constitute a major percentage of active farmers. Women in rural communities have been able to combine strength, zeal and dexterity in production of farm inputs that contributes to the survival and sustainability of the Homefront. Most times the women generate income from the produce of their farms by actively engaging in market days trading activities. It is however worrisome that despite the huge population of women farmers in Nigeria, their impact for the economic sustainability of Nigeria through food production is yet to be felt.

A lot of factors have contributed to stifling the potentials of women in sustainable food production in Nigeria. Some of those factors are both social, cultural, economic and political. In specific terms, the land ownership system in Nigeria does not really favor the female gender, as most families bequeath inheritance of landed property to male rather than women. As a result of this most women are given portions of land to farm out of benevolent gestures other than as a right of ownership.

This scenario has limited women farmers to become just subsistent farmers. Other factors limiting women farmers in Nigeria can also be traced to lack of support from government. Women has limited access to resources compared to their male folks and this makes it difficult for them to compete in the Agric-business economy.

The lack of resources serves as a limitation to accessing modern farm tools that would enable them go into large scale production, where-as these tools can be made easily available through loans to their male counterparts. There is also the dearth of knowledge on large scale farming amongst women farmers and this have restrained them to subsistent farming. Another inhibiting factor, is the cultural limitations that confines women with reproductive and domestic roles. This is even worse when there is lack of support from the home front to balance the economic outputs of women vis-à-vis their reproductive functions coupled with their domestic responsibilities. This calls for serious attention.

To address some of the limitations highlighted above, there is need to review the provision of some existing policies that support women contribution to food sustainability. The national policy on Agriculture aims at attaining self-sustainable growth in all the sub-sectors of agriculture and the structural transformation necessary for the overall socio-economic development of the country as well as the improvement in the quality of life of Nigerians.

To achieve this policy the female gender must be strategically empowered to contribute to food sustainability in Nigeria. This is also in line with the goal of the national policy on Gender in Agriculture. The agriculture gender policy is to promote and ensure the adoption of gender sensitive and responsive approaches towards engendering plans and programmes in such a way that men and women have access to and control of productive resources and facilities to bridge gender gaps. The policy document will enhance the platform to build an agri-business ecosystem to meet both domestic and foreign demands to achieve food security and accelerated development.

There is no other better time to implement these policies than now! Therefore, in line with the strategies contained in these policies, the government should take the following practical steps. First and fir most, it should collaborate with stakeholders to identify the gender limiting factors restraining women from participating in large scale farming and set-up a mechanism to mainstream gender equality in Agri-business. Secondly, through an inter-sectoral collaboration, government should allocate resources across sectors that would render support to women in agriculture.

Thirdly, there is need to implement gender sensitive laws, policies and regulations as well as build the capacity of stakeholders to abide by the guiding principles that provides for equitable access to women farmers.
Fourthly, for women to be involved in large scale production and commercial agriculture, women farmers should be granted subsidies on agricultural products. In essence modern farming tools for mechanized farming should be provided at subsidized rates to women farmers. Fifthly, the federal and state government should provide soft loans with low interest rates and favorable re-payment plans to women in agriculture this would enable them get easy access to resources

Finally, to achieve the above, women farmers association should be mainstreamed in every policy decisions of government, they should be given the opportunity to contribute to government policies, actions and implementations. All these and more would contribute immensely to achieve food sustainability in Nigeria

Victor Emejuiwe
Monitoring & Evaluation /Strategic Communication Manager
Writes from Centre for Social Justice, Abuja
08068262366

Addressing Food Sustainability in Nigeria Through Women Farmers

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The Pabir of Biu (Viu): People Lost in Ethnic and Cultural Mist

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The Pabir of Biu (Viu): People Lost in Ethnic and Cultural Mist

By: Joseph SHALANGWA

I have been an ardent follower and reader of works published by NEWSng for quite some time, where some works on Bura-Pabir were published, but one interesting piece that came to the fore was “The Lingering Bura-Pabir Question (1&2),” published in 2024, which is somehow related to this article.

Therefore, this work is not to mock or disregard the Pabir as people who are ghastly lost in the mist of ethnic and cultural identity. The work is a historical enlightenment to the people of Nigeria who have routed the Bura and the Pabir as the same people, but historically no, and never are they the same. For political reasons, yes. Just like the Hausa-Fulani coinage.

I want readers to know from this day forward that there is no tribe or ethnic group independently called Babur. We have the Pabir, who are unable to stand as a tribe with distinct culture and traditions.

I am not a historian by any standard, but history and its source materials are of interest to me. I had listened to historical conversations and stories pertaining to my people—the Bura—ever since I was a boy. This has given me some knowledge and understanding of my people’s history, culture, traditions, and civilizations.

As certified technologists, one of our ways of diagnosing troubleshooting is to unscrew and screw in an attempt to mechanically solve the ailment. This is what I am briefly going to do in this work.

I have read so many works on the history of Biu people.

However, some of the writings did not dwell much on the original inhabitants of the Biu Plateau, the Bura, but rather hid in historical conspiracy theory portraying the Pabir as the true inhabitants of the Biu territory. It is not true but misleading and questionable because they left out the Aborigines, the Bura people, who are a tribe and an ethnic nation with history and cultural identity.

At this juncture, questions that will readily come to mind are: Who are the Pabir people? What are their clan names? There has been an identity crisis about the Pabir, who are today known as Babur, lost totally in ethnic and cultural fog.

My findings did not give me any historical validity that the Pabir are the original inhabitants of Biu (Viu) territory; rather, it said that a band of seventy (70) men from the Kanem empire came some hundreds of years ago. “The Bura people are the native inhabitants of the Biu Plateau with unique culture and traditions, clear clan names rooted in their history and civilizations…Musical instruments, dances, foods…” Long before the leader of the 70 men, Yamtra Wala, came onto the scene, he was called and addressed wrongly as YAMTA OLA in the Bura dialect.

Clan names like Bwayama, Dlakwa, Wudiri, Mibwala, Mhya, and Garnva, among many others, are of Bura people. This further drew the ancestral and cultural identity between the Bura and Pabir people. Funny enough, theirs are Mshelganga, Gurdum, Mazalapuwa, Kiribara, Mshelgwagwa, etc. While in the history of the Bura, there are no such clan names. In fact, these names are derived from the Bura local dialect, signifying some of their works and duties in the king’s palace. You may wish to agree with me that Pabir are a group of people who have nosedived and lost their cultural identity.

It baffles me when I see a Pabir man calling himself or herself Babur. Thus, it has further deepened their loss, which has created a historical inferiority complex in them.

This work should serve as a call to all the Babur (Pabir) to come to reality, to break the complexities of their origin, and to accept who they are historically, and to take responsibility as Pabir people, not Babur.

I am also calling on all Bura sons and daughters to continue to stand firm and proudly call and be addressed as Bura worldwide.

Joseph Shalangwa
Writes from Kaduna.

The Pabir of Biu (Viu): People Lost in Ethnic and Cultural Mist

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VP’s Wife Consoles Maiduguri Bomb Blast Victims

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VP’s Wife Consoles Maiduguri Bomb Blast Victims


Calls for united front against insurgency.

By: Our Reporter

Wife of the Vice President Federal Republic of Nigeria Mrs Nana Shettima has stressed the need for all hands to be on desk to put an end to the more than a decade insurgency in the north east .

She made the appeal while speaking to journalists in Maiduguri shortly after she visited victims of gmboru market Mosque bomb blast in the Borno State capital.

In an emotional interview, Mrs Nana Shettima, wife of the Vice‑President, speaking on behalf of First Lady Oluremi Tinubu,described barbaric suicide bomb attack that struck the Gamboru market mosque after Maghrib prayer on Wednesday as unfortunate.

She prayed for the dead, called for unity, and vowed the support of the First Lady’s office for affected families.

Mrs Nana Shettima said she was in Maiduguri to offer condolences and relief to victims and families.

She visited the homes of the bereaved in Mashamari, Ummarari Millionaire’s Quarters and Gamboru Ward, where she prayed for the deceased, asked Allah to grant them eternal rest, and sought strength for families bearing these irreparable losses.

To cushion immediate hardship, Mrs Shettima presented financial support to affected families seven widows each received ₦1,000,000 (total ₦7,000,000).

She also visited the Maiduguri State Specialist Hospital and the University of Maiduguri Teaching Hospital (UMTH), where she was shown around by Dr. Baba Shehu, Medical Director of the State Specialist Hospital, and received by Professor B. Kagu, Chairman of the Medical Advisory Council at UMTH, and Dr. Bunu Bukar.

After going round the patients beds at both hospitals Mrs Nana Shettima gave ₦500,000 to each of the 14 patients still on admission, offered words of consolation, and prayed for their speedy recovery.

The wife of the vice president reiterated her appeal for communal calm and solidarity in the face of tragedy.

The visit signals the First Lady’s office’s commitment to immediate humanitarian relief and moral support for affected families.

The visit underlines the first lady’s office commitment to spiritual consolation with practical assistance, targeting both households that lost breadwinners and those receiving medical care.
Mrs Nana Shettima confirmed she was in Maiduguri expressly on behalf of the first lady of the nation to sympathise with the victims.

Those who accompanied her includes the wife of the Borno State Governor Dr Falmata Babagana Umara Zullum,wife of the Deputy Governor Hajiya Maimuna Umar Kadafur, and the Borno State Apc women leader Hajiya Fati Alkali Kakinna among other top female government officials.

VP’s Wife Consoles Maiduguri Bomb Blast Victims

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Police detain inspector, girlfriend over missing rifle in Taraba

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Police detain inspector, girlfriend over missing rifle in Taraba

By: Zagazola Makama

The Police in Taraba have detained an inspector and his girlfriend following the reported loss of an assault rifle along the Wukari–Jootar Federal Highway.

According to the source, the missing firearm belonged to Insp. Joshua Charles, aged 45, attached to the Safer Highway Patrol team.

The sources told Zagazola Makama that on Dec. 25, at about 3:00 p.m., the inspector reportedly left his duty post to Wukari town, leaving behind three other officers Insp. Haruna Galadima, Insp. Isah Waziri and Insp. Umar Mohammed who remained on duty.

“At about 8:30 p.m., the inspector’s girlfriend, one Ruth Alphancis of Sabon Gari area in Jalingo, who has been cohabiting with him since August 2025, returned from Jootar village in Benue and claimed to have seen an unidentified person breaking out of the house,” the source said.

He added that on the inspector’s return from Wukari town, allegedly in a drunken state, he discovered that his Type 06 assault rifle, loaded with 25 rounds of live ammunition, which he said he left inside the room, was missing.

The breach number of the rifle could not be immediately ascertained, the source said.

Following the report, the sources said operatives visited the scene, while efforts were intensified to recover the missing firearm and apprehend those responsible.

“The inspector and his girlfriend are currently in detention to aid investigation, while collaborative efforts involving local residents and hunters are ongoing to recover the rifle,” the source added.
End

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