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SOUTHERN BORNO STATE WHERE RELIGION AND ETHNICITY TEAR AN OPPRESSED PEOPLE APART.By:A.G.Abubakar

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SOUTHERN BORNO STATE WHERE RELIGION AND ETHNICITY TEAR AN OPPRESSED PEOPLE APART.
By:A.G.Abubakar

The Ubuntu which is a Zulu philosophy of unity of purpose doesn’t seem to hold among the ethnic nationalities of Southern Borno. The philosophy is rendered as “Umuntu, Ngumuntu, Ngabuntu” which literally translates as “i am because we are”, or put differently to mean ” a person is a person through other people “. The import of both underscore the importace of unity of purpose among people in forging progress. This spirit of togetherness has but vanished among the people, as they pull in different directions, at a time they needed to turn the socioeconomic and political fortunes of the region around. No thanks, to ethno-religious factors and the inequitable manner succussive state governments treated the zone.

The present version of Borno State was created in 1991 after Yobe was curved out. Before then it was part of the defunct North Eastern State, comprising today’s Adamawa, Bauchi, Taraba, Gombe and Yobe states. The North East State was highly diverse in terms of faiths and ethnicnationalities. Maiduguri, the then state capital was a laid back and accomodating metropolis. Non of the ethnic groups namely; Fulani, Hausa, Bachama, Mumuye, Tera, Mandara, Tangale, Marghi, Bolewa, Babur, Bura Chibok ,etc tried to lord it on each other.

The Kanuri power was diluted. Across the state too Muslims, Christians and the various ethnic groups that made up the state (NE) lived in peace with minimal distrust. People like Minso Gadzama, Azi Nyako, Bello Kirfi, Abubakar Umar, Maina Waziri, Ibrahim Biu, Gujbawu, Yerima Balla, Shehu Awak, etc were collectively united in moving the NE state forward.

A spirit that resonated with Borno state’s current mantra thus becoming the “Home of Peace and Hospitality”; a mantra, now turned on it’s head, so it seems. Three decades down the line Borno State had turned out to be one of the most inequitable in the Nigerian federation. The state as configured in 1991 gave the muslim Kanuri absolute dominance that literally made smaller ethnic groups and the Christian religion punching bags. With a reduced surface area the Kanuri is able to exert absolute political and economic control over the rest with impunity. This, they do through both tacit and overt policies including divide and rule along fault lines such as ethnic, religious differences and cultural affinity.

The overt discriminatory policies started with the late Musa Dagash’s circulars nos.CSC/2/89, Ref: BO/CSC/459/5.2/1 of 17th April 1989 and CSC/3/89, Ref:BO/CSC/459/S.15/5 of 21st April 1989 respectively. The import of the circulars was to place embargo on the recruitment and promotion of Southern Borno indigenes in the the Borno State service. Their crime was that they came from the wrong region, besides they were considered “too many” in the civil service which called for decimation. Dagash then was incharge of the State’s Civil Service Commission.

The discriminatory practice didn’t stop there, as successive governments in the state found it difficult to equitably include Southern Borno people in state nominations for Federal appointments. People from the zone have to struggle on their own or through friends to secure places. Nominations for appointments as ambassadors, Chairmen and/or board memberships are exclusive preserve of the Kanuri.The attrition or the blocking tactics didn’t end with appointive opportunities; this has been extended to religion especially the non Muslim folks. Government’s posture towards the non Muslim community in state has become a source of concern for lovers of the state and her future. Today, the state would find it expidient to train Arabic teachers but not CRK.

Government too could provide state resources in support of mosques/Islamiyya but did so minimally for non Muslim worship centers. And in matters of career progression, non Muslim folks in the state civil service are not having it easy, compared to their Muslim counterparts from the same South. These and many more are sure recipes for instability, given the centrality of religion and ethnic identity in the lives of our people. Unfortunately in their quest for redress the Christian faithfuls tend to elienate the very southern Borno Muslim brothers, they should ordinarily join hands with, through omissions or commissions. First they overlook historical realities. Realities of inter and intra ethnic interactions across Southern Borno and indeed the Kanuri nation. Second, Islamic values have a binding characteristics that shape perception among the faithfuls. They see themselves as one Ummah. Thus it becomes naive to expect equal levels of reaction or despair among the Muslim and Christian groups in Southern Borno regarding the government’s widespread inequalities.

For a fact, Muslims from the South may not be faring any better but the religion and cultural affinity have numbing effect, especially when they stretch far back in history. The relationships among some of the groups predate the 19th century Islam (in action) and Christianity in parts of Borno during the 1920s. Early Churches include the CBM established in Garkida and then Waka in 1927 under the defunct Borno province. was in 1923 and came to Waka in 1927.

It is therefore obvious that the feeling may not be the same in terms of intensity. In specific terms, the Marghi (Damboa), the Mandara, the Babur enclave of Babur-Bura, the Tera, and the Fulani (in their midst) may feel less grudge towards the Kanuri. Not so good a development but that is the reality. Realities that should be born in mind in building a united front in the South in checkmating the powers that be, from the continued exploitation of this fault lines. The reality of Southern Borno is not a black and white issue which calls for contextual appreciation of the challenges. Internal wrangling, name calling and aggression as a strategy can only be counterproductive. Referring to each other as being slaves to the status quo, sycophants, sell outs, ignorant, enemies of progress for not sharing a stand amounts to shooting oneself in the foot. Worse still, the defeatist attempt by some elite Christians to railroad Borno South into the Middle Belt region.

The frustrations may be justified or even palpable, but it’s a defective strategy. For, it will solve one problem especially the Christian faithfuls but constitute a new challenge for their Muslim brothers (the unwilling co-travellers) in the new environment in all its complexities. The way forward is for the christian South to appreciate its relative size which is about 15 to 20 percent of the state population. It can not therefore force its way through.

The faithfuls should engage and educate/ engage the ethnic minority and Muslim brothers to collectively rise against marginalisation and uneven development in Borno State. Building such a consensus however requires being realistic and open, away from wishful thinking and blackmail. The current posture by some to the effect that ” you are either with us or against us” doesn’t help much. Peculiar problems born out of injustice should be presented and treated as such; and brought into sharper focus and context.

The battle requires numbers and a critical mass as such everyone counts.The Muslim and the Christian, the informed and the uninformed, the wise and the foolish, the enlightened and the unenlightened, the educated and the uneducated, all have a place. The reality is, they are not only in the same boat but are facing the same storm! They will have to depend on each other to prevail. Let’s all come clean. agbarewa@gmail.com

SOUTHERN BORNO STATE WHERE RELIGION AND ETHNICITY TEAR AN OPPRESSED PEOPLE APART.
By:A.G.Abubakar

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International Police Academy – UNIPOL Appoints Joseph Icha, as Director International Counter Narcotics Training Nigeria Section

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August 21, 2025

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International Police Academy – UNIPOL Appoints Joseph Icha, as Director International Counter Narcotics Training Nigeria Section

By: Bodunrin Kayode

The international Police Academy (UNIPOL) has Appointed Deputy Commander General (DCG) Joseph Icha,
Director Training and Manpower Development, National Drug Law Enforcement Agency (NDLEA) as Director International Counter Narcotics Training Nigeria Section.

A statement from the academy’s management stated that “the academy proudly announces the appointment of
DCG Joseph Icha, Director Training and Manpower Development, NDLEA as Director International Counter Narcotics Training Nigeria Section.

“This appointment recognizes
DCG Joseph Icha, Director Training and Manpower Development, NDLEA. exceptional contributions to national security, law enforcement leadership, and international cooperation.”

Icha has served the Agency in various Senior Management capacities as Principal Staff Officer, Assistant State Commander, Assistant Director, State Commander, and Deputy Director among others, with commendations.

The new international counter narcotics boss has attended several law enforcement courses on Drug Supply Suppression and Drug Demand Reduction within and outside the country.

“He is a Master Trainer with the United Nations Office of Drug and Crime (UNODC) in Drug Law Enforcement intelligence led investigation strategies and Criminal Intelligence. ” said the statement.

Joseph Icha has facilitated training programmes on behalf of UNODC to various law enforcement agencies in the country.

DCG Joseph Icha is a Law Enforcement Operative, mentor, curriculum designer, and advisor per excellence.

He is also a member of several international professional Organizations and currently is the Director Training and Manpower Development of NDLEA.

This important appointment was pronounced under the leadership of Dr. Alexander Jan M (Hany El Zahar), Executive Director, Founder, and CEO of the International Police Academy – UNIPOL, and IPA President (Rtd.) Senior Superintendent of Police Shuaib Adam HSC OLY VJ, International Director of Law Enforcement, Police, and Military, with the support of Prof. Yuval Binstoc (IPA) and Sir Junustia Brecen.

International Police Academy – UNIPOL Appoints Joseph Icha, as Director International Counter Narcotics Training Nigeria Section

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Plateau State Complied with the deadline for 2024 Audited financial Reports…. Manset

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4 hours ago

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August 21, 2025

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Plateau State Complied with the deadline for 2024 Audited financial Reports…. Manset

By: Bodunrin Kayode

Plateau State Accountant General Naanret Manset has said that it was not true that Plateau state has refused to comply with the deadline given to states for the submission of 2024 audited financial statements.

Reacting to a report published recently, the accountant general in a statement noted that “the attention of the Office of the Accountant-General of Plateau State has been drawn to a publication by the Foundation for Investigative Journalism (FIJ) titled ‘It’s Past Deadline, 5 States Fail to Publish 2024 Financial Statements’, which wrongly lists Plateau State as one of the defaulters.”

Naanret Manset maintained that “For the record, Plateau State fully complied with all statutory timelines for the preparation, audit, and publication of its 2024 audited financial statements

“Submitted same to the Auditor-General in May, 2025 which is within the stipulated period of 6 months.

“Audit completed in June, 2025 and forwarded to the House of Assembly which is also within the stipulated period of 3 months.

“Approved by the House of Assembly
Published online on 27 July 2025, below the legal timeline of 9 months.
The audited report is publicly available here:

“We urge FIJ to promptly correct their publication and remove Plateau State from the list of non-compliant states.
Plateau State remains committed to transparency, accountability, and timely financial reporting.” It noted.

The FIJ had recently published that six Nigerian states are yet to publish their audited financial statements for the 2024 fiscal year.

It revealed that five of such erring states have already past their statutorily implied deadlines which Plateau is saying is not true as it applies to them.

The publication had said that ” erring states are Akwa Ibom, Kaduna, Ogun, Oyo, Plateau and Rivers.

“In Akwa Ibom’s case, its amended 2021 audit law gives the auditor general up to nine months to publish the report online after submitting it to the House of Assembly.

“The Accountant General has six months to present the books, followed by a 90-day audit and submission period.

” In the other five states, audit laws differ in the year they were enacted or updated, but the process is similar.

“The Accountant General must submit the financial documents to the audit office within three months after the financial year ends.

” The Auditor General is then required to audit the report, send it to the House of Assembly and publish it immediately.

“The Ogun State Audit Law (2021), Rivers State Audit Law (2021, as amended), Akwa Ibom State Audit Law (2021), Oyo State Audit Commission Law (2021) and Plateau State Audit Law (2021) all set out these requirements.

” In Rivers, however, publishing the audit is left to the discretion of the Auditor General.

“In past years, these states have published their audits between June and August. Some have also been ranked among the lowest in transparency.

” The CJID Openness Index, released in July 2024, placed all six in the bottom tier along with 10 others.”

Recently, FIJ reported Akwa Ibom’s repeated disregard for budgetary transparency despite binding provisions in its Fiscal Responsibility Law.

The FIJ report maintained that two states Yobe and Ekiti, scored above average for transparency and accountability in 2024, with 73 per cent and 54 per cent, according to the Sub national Audit Efficacy Index, published by the Paradigm Leadership Initiative.

The report noted that the annual assessment, which measures financial transparency and policy adoption across Nigeria’s state governments, shows a familiar trend: “stagnation or decline.”

Plateau State Complied with the deadline for 2024 Audited financial Reports…. Manset

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Prof. Ribah clarifies stance on dialogue, says he does not support ransom or levies to bandits

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4 hours ago

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August 21, 2025

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Prof. Ribah clarifies stance on dialogue, says he does not support ransom or levies to bandits

…cautions against misrepresentation of position on dialogue with bandits…

By: Zagazola Makama

Prof. Abubakar Usman Ribah, a peace advocate and member of the Peace Committee, has cautioned social media users against misrepresenting his views on dialogue with bandits as a strategy for sustaining peace in the troubled North West Zone.

Ribah, in a video made available to newsmen on Wednesday, said his comments on dialogue had been twisted and circulated on Facebook, TikTok and X (formerly Twitter), in ways that fuel misunderstanding and hostility.

He urged users to “fear God and stop changing the narrative to suit their own views,” stressing that selective quoting of his remarks was misleading and unfair.

“Social media users should fear God and stop changing the narrative that goes contrary to our own views. You are quoting a segment that suits your narratives, leaving out the rest, and continue to circulate it. That is misrepresentation,” Ribah said.

He explained that his position on dialogue was not in support of paying levies or ransoms to bandits but in favour of a government-led engagement that addresses the root causes of the conflict.

“We believe that fighting with guns only prolongs crises. For 10 years, it has not yielded results, and that is why we wanted to end it through dialogue.

“And the dialogue we are seeking is not the one where villagers go on their own to negotiate with bandits, pay levies in order to farm, or pay ransom to release family members. That type of dialogue is not sustainable. It is betrayal.

“The dialogue we support is the one led by government, where authorities can solve the pressing issues between farmers and herders, and address the needs and demands of all conflicting parties,” he said.

Ribah clarified that his advocacy for dialogue predated the current administration and had been consistent for more than seven years.

“This did not start with this government. I have been engaging in dialogue for over seven years. You can go through my pages. War cannot end war, but dialogue will, if both conflicting parties agree. This is what we are talking about,” he said.

The peace advocate dismissed allegations that he and other members of the Peace Committee were shielding or supporting bandits.

“Some are accusing us of supporting bandits, some are accusing us of giving them protection. But how can we protect bandits that are killing people? No way. What we want is to stop the bloodshed, where everyone will be allowed to go about his normal life,” he stressed.

Ribah further accused some social media commentators of being “conflict entrepreneurs,” whom he said benefitted from circulating negative reports of attacks.

“Some people benefit from telling negative stories of attacks. They are conflict entrepreneurs. We want them to focus on telling positive stories instead of dwelling on negativity,” he added.

The North West Zone, particularly Zamfara, Sokoto, and Katsina States, has for years been plagued by banditry, mass killings, abductions, and forced displacement, with government and stakeholders divided over the most effective approach to peacebuilding.

Prof. Ribah clarifies stance on dialogue, says he does not support ransom or levies to bandits

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