A History of Biu” (2015) and The Lingering Bura- Pabir Question (2) 

By:  Balami Lazarus 

This is the conclusion of my previous article on the above caption. I appreciated those who commented positively with respect to Part 1  on the one hand. While some tongue lashed at me, calling me an agent of disunity, forgetting that the piece is and for the purpose of Bura cultural identity, coupled with some historical corrections of Dr. Bukar Usman’s book “A History of Biu” (22015) that carried some false historical virus of Babur as cultural identity. The conveyors of such identity are merely bears in the market of cultural history of Biu people on the other hand. 

Therefore, the Bura-Pabir question is full of divides and indeed hooded in sentiments that have affected relationships intentionally seasoned by some selfish individuals nailed in the coffin of a fake Babur identity that has no origin or history. And this brings to the heavily tinted manipulation in order to disintegrate and displace the Bura people of their proud cultural identity, deliberately stirred in black mark to incapacitate them in a cultural identity crisis with the term Babur, a self-created identity that has become ingrained in the minds of many. 

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Recently, my attention was drawn to a book “Bura Language for Beginners” (2021) by Dr. Ahmed Dahiru Balami, where some people wanted to add Pabir to the title to read Bura-PPabir Language for Beginners, but the author refused and rejected the idea vehemently. This shows that Pabir has no cultural identity to stand independently on its own. Why must it lean on the Bura language? What is the position of Babur during and after Yamtara-WWala? 

One of the major challenges among many of the indigines of Biu town is basically the issue of cultural identity that many are faced with as either Pabir or Babur. And when and if you addressed them as Pabir or Babur, you put them on a crossroads. 

Similarly, the word Babur is the name of an ancient Oriental Emperor who once ruled India centuries ago. May be or may not, those who called and addressed themselves as Babur might have come from the bloodline of Emperor Babur through Yamtara-WWala. 

The Bura man is very conscious of his cultural identity through his first name, like Thalma, Anjikwi, or Hyelni. And more importantly, his clan name. Their clan names are living cultural histories that give them a high sense of belonging among themselves, which equally distinguishes them from other clans such as Zoaka, Mshelia, Bwala, Shalangwa, Dibal, Balami, Mhya, Mbaya, Ndahi, Mshellbwala, Mibwala, and Mshelizah, among many others. What are the Pabir or Babur cultural identity/clan names called? 

Therefore, for the reason of your book and for the clarity of cultural identity and understanding, I ask you, Dr. Bukar Usman, what and who are you? Do you have a clan name or ancestral root? 

Finally, I came to understand that some of the families in Biu that I had interacted with, who are claiming to be Pabir, are really not, but Bura, who are infested by the bug of Babur, are now surfing in an inferiority complex cloaked and lost in the mist of cultural identities like “Piano and Drums” (clash of cultures), one of the works of Gabriel Okara. 

This set of people is long conditioned to feel it is wrong, blemish, and clammish to be Bura but okay to be Babur. Probably Dr. Bukar Usman is one of such individuals.  And for the sake of historical and cultural identity, I hereby rest my pen. 

Balami, a publisher and columnist.

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A History of Biu” (2015) and The Lingering Bura-Pabir Question (2) 

Soyinka, nine others bag Cambridge varsity honorary degrees

Nigerian Nobel Laureate, Professor Wole Soyinka, was, alongside nine others, conferred with an honorary degree from the University of Cambridge.

One of the most prestigious honours in the world, the Cambridge varsity honorary degree is bestowed upon people “who have made outstanding achievements in their respective fields,” the varsity’s official site noted.

The ceremony, which took place on Wednesday, was held at the varsity’s Senate House with over 400 staff, students and other guests in attendance.

Chancellor of the varsity, Lord Sainsbury of Turville, presided over the ceremony, which was conducted in Latin and English.

Soyinka, who is a playwright, poet, novelist and political activist, won the prestigious Nobel Prize in Literature in 1986.

He has held visiting appointments at higher institutions in Cambridge, Legon, Atlanta, and Yale.

Recipients of this year’s University of Cambridge’s honorary degree, asides from Soyinka, include Ghanian philosopher, Professor Kwame Appiah; literary scholar, Professor Henry Louis Gates Jr; developmental biologist, Professor Edith Heard; music composer, Dr Judith Weir; and a Commander of the Order of the British Empire, Dr Ali Smith.

Other recipients, who are all professors, include mathematical physicist, Sir Roger Penrose; developmental biologist, Elizabeth Robertson; art historian, Simon Schama; ad molecular biologist, John Walker.

Soyinka is presently a Professor Emeritus of Dramatic Literature at the Obafemi Awolowo University.

Strike: Labour appeals to ASUU to shift ground

The Trade Union Congress (TUC) has appealed to the striking university lecturers to shift ground in their demands by making some concessions so that students can return to school.

Mr Monday Ogbodum, Cross River chapter Chairman of the TUC, made the appeal in an interview with the News Agency of Nigeria (NAN) in Calabar on Tuesday.

Ogbodum said the Academy Staff Union of Universities (ASUU) had “clearly” made their points known to the world with the prolonged strike and advised the government not to always allow issues to degenerate to strike before taking action.

The labour leader further added that government should always put human face to its action or inaction in dealing with labour unions, to avoid prolonged industrial action in the country.

He noted that the peculiarity of university education was such that strike should not be allowed as an option for agitation or meeting the needs of workers.

The TUC Chairman said it would be difficult to regain the loss ground in Nigeria tertiary education system becaue of the industrial action by the university lecturers in the last two years.

According to him, “While I’m appealing to the ASUU to shift ground, I also ask the government to always put human face in their action.

“ASUU has proven its points to the government; the strike is justifiable but ASUU should also know that negotiations are always a win-win situation and not winner takes all.

“Our children have suffered enough and most of us do not have the resources to send our children abroad or private universities.

“I make bold to tell you that even the lecturers have their own pains from this strike.”

Ogbodum, however, condemned the no- work-no-pay policy of the government.

The union had declared a total strike in February to compel government to act on a variety of issues that had lingered between both parties for years.

Strike: Labour appeals to ASUU to shift ground