THE ROLE OF THE RADIO IN PROMOTING CULTURE IN NIGERIA: A CONTENT ANALYSIS OF THREE POPULAR RADIO PROGRAMS IN ABUJA.

CHAPTER ONE

INTRODUCTION

1.1 Background to the Study

This proposed study focuses on the role of the radio in promoting culture in Nigeria:  a content analysis of three popular radio programs in Abuja. Culture entails peoples’ way of life (Adagu, 2013). Culture refers to the cumulative deposit of knowledge, experience, belief, values, attitudes meanings, hierarchies, religion, notion of time, roles, concept of the universe, and material objects, possessions acquired by a group of people in the course of generation through individual and groups striving (Atoyebi, 2012).

Culture is the system of knowledge shared by a relative large group of people. Culture is communication and communication is culture, culture according to Chioma, (2014) is “all the qualities which group men together and distinguish them from the rest of the animal kingdom.’

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AN EXAMINATION OF THE ROLE OF IJTIHAD IN RESOLVING CONTEMPORARY SOCIAL ISSUES IN NIGERIA ( A CASE STUDY OF THE ALMAJIRI SYSTEM)

CHAPTER ONE

GENERAL INTRODUCTION

1.1 Background of the Study

According to Ahmad[1], to respond to the increasing contemporary social issues in Muslim societies in Nigeria, muslim jurists and scholars have to rely on the well-established process of change, ijtihad. This process is based not only on the holy book (Qur’an) and religious tradition (Sunna), but also on reason, deduction, and prioritization[2]. Ijtihad is practiced by the jurisprudent to   discover secondary divine legislation (laws).

Ijtihad is defined in different ways. One would be surprised to know that the term ijtihad was formerly, from the times of the Prophet (S) and for several successive centuries, a Sunni term.[3] It became Shia after undergoing a change of meaning, or what would be more precise to say, the term remained specifically Sunni for several centuries and became 'Muslim', in the wider sense[4]. Conversely, Ijtihad is the most important source of Islamic law next to the Quran and Sunnah.

The role of ijtihad in resolving contemporary social issues cannot be denied due to changes in the society and circumstances. A new role has to be formulated in order to meet a modern era in which the need and justification of ijtihad in the modern times is very important[5].  

In Mu'jamUsul al-Fiqh Abdullahi [6] noted that the word al-ijtihad (ijtihad) comes from the word al-JUHD, namely al-masyaqqah (exhaustion) and ath-thâqah (strength). Therefore, ijtihad within the meaning of language is mobilizing all capabilities to create heavy and difficult things. Etymologically, ijtihad is derived from Arabic which means to make a great effort or to do something firmly[7].  Pertinently, in Islamic, Ijtihad plays an important role and has central position in dealing with contemporary issues such as the linkage between the Almajiri phenomenon and violence in Northern Nigeria[8]. Ijtihad thus play as a perfect tool.

In regards to Almajiri System, mujtahid, as person who does ijtihad has to make a great effort in thinking. As a result of mujtahid’s thinking, a profound solution to problem confronting the Almajiri System will be presented.  Ijtihad has various methods.  The exercise of ijtihad (independent reasoning by qualified jurist) has been a significant process in the development of Islamic Law as witnessed throughout the history of Muslim society and resolving challenging issues. Ijtihad has always been an important tool and source for Muslims to find solutions on various issues which they found no direct answers.

On the other hand, the word Almajiri was etymologically acquired from Arabic word 'Al-Muhajir' which means a migrant. Its root stems from the Hijrah of Prophet Mohammed from Mecca to Medina[9].   The disciples who relocated with the prophet to Medina were called 'Al-Muhajirrun', which means migrants.

However, within the context of Nigeria the word signifies a seeker of knowledge; it is therefore use to describe those who migrated from their domicile to other places in search of Islamic knowledge[10].

A substantial body of research literature exists on the linkage between the Almajiri phenomenon and violence in Northern Nigeria. An extensive review of the available literature revealed three conflicting narratives, the first narrative argued that the Almajiri system in itself serve as an instrument of radicalization[11]. The second narrative asserted that the linkage between Almajiri system and violence is flawed[12] while the third narrative has it that the economic destitution of the Almajiris render them vulnerable to radicalization and accordingly culpable of fierce rebellion[13]. On this backdrop that this study seeks to examines the role of ijtihad in resolving contemporary social issues in Nigeria ( a case study of the almajiri system).

1.2 Statement of the Problem

The Almajiri phenomenon represents one of the messy and wicked problems thwarting the policy maker’s effort of addressing the problems of youth restiveness, disaffectedness and insurgency in Northern Nigeria.

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[1] Ahmad, A.(2012). Islam and the Environmental Crisis. London: Ta-Ha Publishers Ltd.

[2] Abdullahi, M. (2011) The Almajiris : Nigeria Child Beggars 2011. Available at www.the-almajiris-nigerias-child-beggar Accessed on 10/01/2019.

[3] Hassan, M. K. (2010). An Integrated Poverty Alleviation Model Combining Zakat, Awqaf and

Microfinance. Paper presented at Seventh International Conference – The Tawhidi Epistemology: Zakat and Waqf Economy, Bangi.

[4] Kabiru I. (2012). The north and almajiri phenomenon. Available at www.gamji.com/article8000/NEWS8282.htm

[5] Khalid, S. (2011),. "Nigeria's educational crisis: The almajiranci system and social realities." Islamic culture 75, no.

85-103.

[6] Abdullahi, M. (2011) The Almajiris : Nigeria Child Beggars 2011. Available at www.the-almajiris-nigerias-child-beggar Accessed on 10/01/2019.

[7] Chapra, U. (2008). Islam and Economic Development. New Delhi: Adam

[8] Danjibo, N. D., (2009). "Islamic fundamentalism and sectarian violence: the ‘Maitatsine’and ‘Boko Haram’crises in northern Nigeria." Peace and Conflict Studies Paper Series: 1-21.

[9] Omeni, A. (2015): "The Almajiri in Northern Nigeria: Militancy, Perceptions, Challenges, and State Policies." African Conflict & Peace building Review 5, no. 2128-142.

[10] Nura. M.(2010) Almajiri- breeding of future terrorists. Available at www.nairaland.com. Accessed on 10 Jan, 2019.

[11] Yahaya S. (2014). The Amajirai and the Rights of the Child to Education Towards Sustainable Development: Education for Sustainable Development in Nigeria, A book of Readings Vol. 1. Minna : Niger State College of Education.

[12] AbdulQadir, I. A.  (2013)"The Almajiri system of education in Nigeria today." A paper presented at the 21st convocation lecture of Bayero University.

[13] Danjibo, N. D., (2009). "Islamic fundamentalism and sectarian violence: the ‘Maitatsine’and ‘Boko Haram’crises in northern Nigeria." Peace and Conflict Studies Paper Series: 1-21.

OIL SPILLAGE AND ENVIRONMENTAL DEGRADATION IN NIGER DELTA REGION OF NIGERIA AS VIOLATION OF THE RIGHT TO LIFE AND SAFE ENVIRONMENT

CHAPTER ONE

GENERAL INTRODUCTION

1.1  Background to the Study

Environmental Degradation is the deterioration of the environment through depletion of resources such as air, water and soil; the destruction of the ecosystems and the extinction of wildlife[1].

The oil and gas sector is a significant portion of the Nigerian economy[2]. Scholars believe crude oil production has become more relevant in contemporary times as there is yet no cheaper alternative to it as a form of energy. Interestingly, the sector has also been asserted to cause the most significant chunk of the Nigerian environmental degradation[3].  It is strongly viewed that the discovery of oil in Nigeria since 1956 brought with it, grave environmental challenges.

Human rights are “rights which all human beings have by virtue of their humanity, such as the right to life, dignity of human person, personal liberty, fair hearing and freedom of thought, conscience and religion[4]. They provide a common standard of behavior among the international community.”  They are natural, rational, inviolable, and unalterable, the deprivation of which would constitute a grave affront to one’s sense of justice[5]. Rights, as defined, are generally understood as, “moral-political claims which by contemporary consensus, every human being has or is deemed to have upon his society or government,” claims which are recognized “as of right” and “not by love or grace or charity[6].

Chapter IV of the Constitution of the Federal Republic of Nigeria, 1999, provides for fundamental rights of citizens, including the right to life, right to dignity of human person, right to personal liberty, right to fair hearing, right to private and family life, right to freedom of thought, conscience and religion, right to freedom of movement, right to freedom from discrimination, and the right to acquire and own property anywhere in Nigeria[7]. Also, in chapter II, provisions are made for several other rights under the fundamental objectives and directive principles of state policy[8]. Human rights, as noted by an astute author, “are more than a collection of formal norms, they are dynamic political, social, economic, juridical, as well as moral, cultural and philosophical conditions which define the intrinsic value of man and his inherent dignity.”'

REEMERGENCE OF POLIO VIRUS IN NIGERIA

1.1 Introduction

Poliomyelitis is a distinct condition that was identified in 1840 by Jakob Heine, and in 1908, Karl Landsteiner identified its causative agent, poliovirus (Caserta, 2009).  Renne, (2010) averred that even though prior to 19^th century, major polio epidemics were not know, the most fearful children diseases of the 20^th century was polio.  A lot of children have been maimed  by polio epidemics and so many others have died from this disease. 

Kamadjeu (2014), asserted that the polio virus is extremely communicable disease capable of attacking the nervous organ and in several situations result to Acute Flaccid Paralysis (AFP) and children under 5 years die most times.  Tomori (2011), claimed that over 400,000 children are infected and maimed annually as at 1988.    The Global Polio Eradication Initiative (GPEI) which commenced in 1988 minimized the yearly virus incidence rate at 97% globally the year after via vaccination. Bank, (2015) posits that the four polio endemic countries which Nigeria is one of them, the Northern States in Nigeria serve as major reservoir of the disease.   The ranking of the Nigeria general health care performance by WHO 187^th among the 191 member states propelled formulation of policies and framework geared towards revamping the nation’s health sector both at State and Federal (WHO, 2016). 

In 1988, Nigeria started polio eradication campaign using the fixed post and house to house strategies on days chosen as National Immunization Days (NIDs) and become fully dedicated to global goal of polio eradication (Ajibade, 2010). The national average reached 40- 60 million children (Yahaya, 2015).   Although concerted efforts have been made to eradicating polio in Nigeria, the progress was not sustained and as a result the polio virus was able to make a comeback (WHO, 2016). This calls for active commitment of all stakeholders at all levels, improve quality and coordination of immunization campaigns, sincere commitment of traditional, opinion, religious leaders, community ownership, integrated social mobilization and information dissemination. Therefore, there is a need for strong commitment among all stakeholders to build on previous experiences, provision of high quality manpower, committing more resources, and improve quality and coordination of vaccination program for Nigeria to overcome the current situation.  This essay therefore, is intended to look at the reemergence of polio virus in Nigeria.  

1.2 Reemergence of Polio in Nigeria

As stated above, Nigeria has made concerted efforts and progress to eradicate polio and  was once declared free polio nation.  However, the efforts suffered a setback in August 20….. when, after two years free of transmission, two cases of polio reemerged in Borno State, Nigeria, followed by another in September…... A country cannot be declared polio-free until three years have passed with no new cases (WHO, 2016).

Doune Porter, UNICEF Nigeria’s chief of communication, stressed that vaccinations were vital in curtailing the re-emergence of polio in Nigeria and  controlling it, saying the new cases were a “huge disappointment” (WHO, & UNICEF, 2017). Porter stressed further that;

 “we have to restart the clock and more children need to be accessed with vaccinations as well. Conversely, it is paramount to note that it’s not going back to having huge numbers of polio cases. It doesn’t undo the progress we have made so far since we have come  a long way.”

Obadare, (2015), claimed that one major reason for reemergence of polio disease is that large parts of the northern states have been inaccessible to health workers and humanitarian organizations due to the Boko Haram insurgency.  Thus this has resulted to a number of children not been immunized in some part of the States.  However,   the vaccine is relatively simple to administer.  

Bristol, (2015), asserted that the people of northern Nigeria where polio is endemic are predominantly Hausas and are found in other West African countries.  The Hausas who are majorly Muslims attributed different meaning to the polio virus. Contrary to science, they understand the virus to be a spiritual cause or sickness called  Shan-inna by the Hausas. While, in Medical field, is caused by a virus and is preventable through scientific methods of immunization. Bristol (2015), buttressed his argument further that these dissimilarities among the Hausas would only be resolved by aggressive education and awareness as it has  led to conflicts of believes which have determinedly contributed acceptance and administering the vaccines.

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