MBA INTERNATIONAL LITERARY COLLOQUIUM: THE PREMIER LITERARY DISCOURSE PLATFORM IN AFRICA

By

Isyaku Bala Ibrahim

The MBA International colloquium is one of the most important literary events in Nigeria. It started four years ago from the beautiful city of Minna to mark the birthday of the Chief Servant, the Governor of Niger State, Dr. Mu’azu Babangida Aliyu (MBA), CON, Talban Minna. It is a three-day literary fiesta that engages writers around the world into brainstorming sessions in all aspects of literature and arts. This year’s edition, “the 4th” specifically has a central theme, “Leadership and National Development, & Post Centenary Nigeria: New Literatures, New Leaders and New Nation,” took place from November 10th to 12th, 2014.

Chinyere Obi Obase at the 'Night of Performance'

Khadijah Abdulkadir's play 'Life's Lips' at the Night

Scene of the Play

Terfa Danjuma performing 'Rusted Dreams'

10th November 2014 was the official arrival day of the participants. Niger State Book & Other Intellectual Resource Development Agency, the convener of the literary fête and in its line-up programmes, an event was fixed to welcome and entertain the arrived delegates tagged, ‘The Night of Performances.’ This Night kick started the annual programme as delegates had gathered at the hall of the Agency in Minna city waiting to be thrilled by what that night promised to offer.

Terfa Danjuma, the anchor of the night’s event invited to the floor students of GSS Minna who sang the National Anthem in Unisom. The participants stood on their feet as the rendering of the anthem continued. The spirits of the delegates were raised as the hall got charged. Then the moderator, a renowned performance poet himself gave a short piece titled, ‘Niger Regalia,’ passing a message of an insignia that has overwhelmed the literary space in the country.

Chinyere Obi Obasi, ANA National’s Financial Secretary read out a touching piece written by her late relation. As she ran through the lines, the faces of the audience look sober and as they mourned together with her - their ears dared for more. Then she was done and the ovation led her to her sit looking happy and fulfilled, and her smiles greeted the audience with an appreciation.

The next poet, Saddiq Dzukogi was invited to the floor and led the audience through his ‘Song of horror,’ as the verses sleet into hundreds of ear-drums in the hall, and its horror tormenting their consciences, and before they realized, they were already victims of the terror his chanted lines brilliantly revealed.

Before a play performance of the day, there were renditions - which led the audience through the Achebe’s published works which was beautifully rendered by another poet. Then, Jimoh Muideen Olawale gave a nice one in memory of his brother whom he lost in 1993.

A play by Khadijah Abdulkadir with Nupe traditional setting titled ‘Life’s Lips’ was next. The act thrilled the audience who were plagued by new-fangled Nupe proverbs. Then ‘Rusted dreams’ was exquisite poetry performance by Terfa Danjuma again. It drew the lenses of the audience to him and his ten minutes beautiful maiden he picked from the audience; whether pre-arranged or not, it was wonderful as he succeeded in taking us through a journey of love - with him, Romeo and her, Juliet.

Then Unique Dancers cheered the audience with performance which was immediately followed lastly by a video clip titled ‘Sorrow Tides’ reminding us of the carnages bedeviling our nation today with emphasis on insecurity caused by Boko-haram and other terror groups. The clip drew the curtains of the night’s event. The night gave an upshot of what to expect in the next two days.

11TH NOVEMBER 2014 (PRE-COLLOQUIUM LECTURE)

The program started far beyond schedule, what was slated for 11.00am actually took off some minutes pass 1.00pm. It revealed a level of nonchalance on the part of stakeholders, as the big hall was almost empty. Though, as expected, the participants from within and around were all seated with students. But the senior civil servants, political office holders shifted the time to their usual - two more hours as they took advantage of the delay from the arrival of the keynote speaker of the day’s event who was expected from Canada.

At last the lecture took off, and on the high table, there were the ANA President, represented by its vice, Malam Denja Abdullahi, Prof. Onuma Azuah from USA, Chiedu Ezeanah from Abuja, Ismaila Garba from Bayero University Kano, the chairman of the occasion, Alhaji Hamidu Abdullahi Kadi-Kuta, mni, who is the Head of Service of Niger State, and the keynote speaker, Prof. Pius Adesanmi were all seated.

The colloquium facilitator, Prof. Muhammad Kuta Yahaya who was ably represented by the Chief Organizer, BM Dzukogi gave brief history of the colloquium, starting from the time of conceiving the idea in 2011 to the successful hosting the first two events: the 1st and 2nd national literary colloquium with keynote speakers - poet Odia Ofeimun, and a Nobel laureate, Prof. Wole Soyinka respectively. He added that from 2013, it became an International Literary Colloquium with the invitation of two renowned Ghanaian professors: Kofi Anyindoho of University of Ghana and Atukwei Okhai of Pan-African Writers Association (PAWA), and the current one with the presence of international academics and leaders from Mozambique, USA and Canada.

From left: Ahmed Maiwada, Richard Ali and BM Dzukogi at the Pre-Colloquium lecture

Richard Ali and Awwalu Sakiwa

the high table from left : Prof. Onomah Azuah, Prof. Pius Adesanmi 

and the Hamidu Kadi Kuta

Welcoming the Keynote Speaker, prof. Pius Adesanmi and Prof. Azuah to the International Hall

BM Dzukogi Delivering his address at the venue.

When the keynote Speaker, Pius Adesanmi, the Carleton University Professor, Canada mounted the podium, the pains of the delays in commencement melted away faster than expected as his presentation was attention-grabbing. He began with praises for the conveners of the literary event and their consistency which he pointed was among three most important literary events in the country. He went further to mentioned other literary events in the country: the one organized in Port-Harcourt every year, and another one in Ibadan.

He delivered his paper with the title, “Post Centenary Nigeria: New Literatures, New Leaders and New Nation.” He dissected it into parts – first he agreed on the “new literatures,” pointing out that, “Now, the adjective, new, has been used to qualify three nouns in our topic but we can only confidently bear witness to the truthfulness of one as far as Nigeria is concerned. New literatures? That is true, very much true in this country. New leaders? That’s a lie for we do not even have old leaders let alone new ones. New nation? That also is a lie for we are more remarkable for our violations of every definition of nationhood than for a will to the emergence of a nation, new or old. These, of course, are contentious considerations that we shall return to in due course.”

He said literature has developed in phases in the country: the first phase had people like Chinua Achebe, Wole Soyinka, Christopher Okigbo, Peter John Clark etc. then mentioned that the second phase which he belongs has been treated unfairly by the literary historians and critics as if they do not exist or never existed, he stressed.

On the “new leaders” and “new nation,” he pointed out he wasn’t sure if actually we have new leaders who have change course from the experiences of the past. The leaders have been more corrupt than their predecessors in the past. The nation has been progressing retrogressively, he maintained.

12TH NOVEMBER 2014 (COLLOQUIUM DAY LECTURE)

The event started with a welcome speech by Prof. Muhammad Kuta Yahaya, now Commissioner of Agriculture of Niger State of Nigeria who was the facilitator and head of the technical team of the colloquium. He appreciated the presence of the keynote speaker, the former Mozambique president, Sir Joaquim Alberto Chissano, and other international and national guests for making the state and the nation proud. He further thanked his boss, the Chief Servant for making this possible all these years. On the journey so far, he explained that it started with giving meaning and style to Chief Servant’s birthday celebration which culminated into the birth of an MBA International Literary Colloquium. He further stressed that today it has became a platform where writers and academics, leaders and artists meet and share ideas toward national and African’s growth & development. 

Chairman of the Day’s lecture, Professor Pius Adesanmi, who stood in place of Professor Ibrahim Gambari who was unavoidably absent; in his remarks dwelled much on the important of the event and stating that from the part of the world he and Onuma Azuah were coming from needed concrete reason before they were given pass to attend event like this. He added that their employers would have to consult ‘’the great oracle - Google” who probably furnished them with facts that legitimize their quests to be in Minna. He then called on the organizers/conveners to ensure the sustainability of this ‘great literary event.’

The keynote speaker, Sir Joaquim Alberto Chissano, former president of Mozambique whose paper centred on the theme, “Leadership and National Development, & Post Centenary Nigeria: New Literatures, New Leaders and New Nation.” He began by expressing his appreciation to the government and good people of Niger State for inviting him into the state. He stated that what he has seen along the road through to the state capital shows that Niger State is rich with natural resources and good vegetation cover. The Mo Ibrahim award winning leader continued after wishing the Chief Servant happy birthday in mother language of “Tsonga,” that he will only dwell on “Leadership and the National Development,” as it affects Nigeria and the African Continent; stressing further that he is not into writing, he should be pardoned on the other part of the theme. He major points were that leaders should not promise what they cannot provide, and they should lead by example, they should be accountable to their people to get the much desired development.

The lead discussant, Prof. Onomah Azuah commented on the timeliness of the paper and how the speaker succeeded in passing the message that leaders should be transparent and accountable to their people, and what leadership can bring to a society with him as a shining example. Another discussant and the Editor-in-Chief of Newsday, Malam Sumaila Umaisha queried that the speaker did not touch much on the problem of corruption which according to him was what has held this country backward which most of our leaders including the democratic ones are guilty of. He was also full of praises for the former Mozambique leader for his exemplary leadership in Africa.   

From Left: Ismaila Garba, a participant, Khalid Imam and a participant

Denja Abudullahi, ANA Vice - President in the centre at the Venue

From Right: Dr. Mu'azu Babagida Aliyu, the Governor signing the Bill that establishes the Book Agency at the venue

set of books presented at the lauch of Nigerian Writers' Series at the venue

Two significant and symbolic achievements were recorded during the day’s event. In the spirit of reviving the former “African Writers Series” of the 50s and 70s which ushered very early the likes of Chinua Achebe, Cyprian Ekwensi, Ngugi into literary fame, the “Nigerian Writers Series” was presented with ten published works of writers sponsored by the Chief Servant’s administration. While making the presentation of the books published by the Niger State Government under the collaboration and supervision of Association of Nigerian Authors (ANA), its Vice President, Denja Abdullahi introduced the books and the writers to the governor after which the presentation was made to the public by the Governor on behalf of the ten new authors who were all in attendance.  

The second achievement recorded was the accenting to the law a Bill that establishes the Niger State Book & Other Intellectual Resource Agency by the Chief Servant after it was presented to him by the Speaker and other members of the Niger State House of Assembly present in the hall. This is one of the enduring legacies of the Chief Servant’s administration aimed at building the Intellectual capacity of Nigerlites and Nigerians through literature and arts thereby galvanizing the development of the state in particular and the nation in general. This is also in the spirit of breeding more Abubakar Imams, Major-General Mamman Vatsas, Abubakar Gimbas, Yahaya Danganas, Cyprian Ekwensis, BM Dzukogis, Abdullahi Ismailas etc whom are all literary icons from the state.

The Royal Father of the Day, Etsu Nupe, Alhaji (Dr.) Yahaya Abubakar, CFR gave his fatherly address on the event which he described as the gathering of men of the pens, and the leaders forming a fruitful front for the development of the state and the country through literature. He was represented by Etsu Agaie (Ganye), Alhaji Nuhu Yusuf. Other royal fathers who graced the occasion were the Emir of Minna, Alhaji Umaru Farouk Bahago, CON and Etsu Lapai, Alhaji Bago Tafida, CON.

Amu Nnadi at the Parley

Maryam at the Parley

Saddiq Dzkogi at the Evening Parley

Also present at the event were writers like: Ahmed Maiwada (poet, Legal Practitioner), Kamar Hamza (Editor-in-chief, Political Platform magazine), Abdullahi Ismaila (Lecturer, IBB University), Almamun Malam, Richard Ali, Baba Akote, Aminu Sheikh Muhammad, Khalid Imam from Kano, Muhib Aslu, Abubakar (Daily Trust), Evelyn Osagie (Nation newspaper),  Adewale Oshodi (Nigerian Tribune), Henry Akubuiro (Daily Sun newspaper), Sadisu Mohammad (Nupe film actor, director and lecturer, IBB University), etc.

However, the dark horses of the day operating from the shadows at this intellectually engaging event came sadly from the Chief Servant’s security aids who found joy in terrorizing writers at the event. They simply refused to learn from the scholarly activities going on. I was personally confronted with this silly question, “why are you moving around taking pictures of the Chief Servant?” by one of them who trailed me to my seat. Though, I refused to be intimidated by their quackery. I wondered when does a camera becomes a gun, or flashes from its shots turned into bullets. Not done yet, at the presentation of the Nigerian Book Series, another fake security aid of the Governor threw pouches of his emptiness at me, “who are you?” a writer taking pictures, I replied. I went back to my seat and shared my experience with other writers who equally had their own share of this low-leveled security aids. I was ashamed most especially that it was the security aids of my governor in my own state. So, I left the hall and the Chief Servant for them, because I will not want to be illicitly brutalized by their inexperienced frolics.

In the evening of that day, at exactly 4.35pm at the serene environment of the Book Agency, delegates gathered with rare privilege to hear writers read from their recent works. After brief introduction by each delegates present at the semi-formal evening parley, the first writer and a poet was invited, Saddiq Dzukogi read five poems from his recent collection, “Sunbeams and Shadows.” This was followed by Amu Nnadi, who rendered some love poems from his recent poetry work to the admiration of the audience. Then, it was BM Nagidi’s turn and he read out three poems from his works, “Slaying the Warefarer.” Then, there was a shift from that genre to fictional stories with Maryam Shaibu who read from her novella, “Bongel.” It was followed by Halima Aliyu, who read a story from her collection of short stories. Alas, the twilight huddle cut short that fruitful and genial evening interaction and we dispersed to the Agency’s hall for the evening dinner.

The 4th literary colloquium closed after a dinner in honour of the delegates at the Book Agency. It was a special evening of eating and drinking. And by 10.00pm the delegates could not exhaust what the chefs lined-up for them.

Conclusively, aside the delays of the pre-colloquium lecture and the unwelcomed attitudes of the security aids towards writers, the event was adjudged the best colloquium ever. It has become the literary event in Africa that assembles the best literati around the world. They were invited, and they came and brainstormed, and dispatched with the message that literature has the capacity to change and shape leaders, and a continent in dare need of genuine growth and development. 

EXCERPT FROM NUPE LANGUAGE NOVEL - CINCIN GUTA (TRIPLE LOVE)

BY

ISYAKU BALA IBRAHIM

Ètàn Ebàci

Adi lo cigbanzhi lo cikan na tsoba na ò, na wun è zhin èmì na wun à wò na bici wun à lukpin na, ce duwan gan ko eká tuntun à ni ebona gbako pwarwa wun à kun éló nyi só. Wun ci à jin gbónyi gi danna nìní ò be kara cigban è ta eti ù bo na dìn kpe kongó è be èka è na. Éyé wun è cin enù è, be èwò ù ma da kpamba è ke wun min nuwon min kpe ù na wun fu ènù ge na. etán na wun è wó na wun è jin ke wun foti ù be kara cigbanzhi na. Kara nyá cigban na ù la na ma è ló ù danna hari be èmì ci ya cigban na ù la na. wun kpékpé da kata-tako ù sannyi banbe emisa kendo na ù dayé wunga zhin cigbanzhi na. Na wun lo kata ù na asha hankali tsudo ù wun à tu ù ebo kata ù zheyé zhewú yeko katamba na zhin èmìnin na. Edaga ò wun à emitu ù  lo kata.
Kakayé tun kata na, wun à Adi gbingan, “oku! eká tun tun à ni?”
“nnnba aaah,” Adi è zhi ù gan be etánwo nyi.
“Oku, a èta wo cici sannyi” Kakayé gan ù ce ba ù zogun efin ta re.
Wun à le ta zogun ci à egba ù gaya.
“Mi è be dan na,” Kakayé gan ù wun ci lo den.
“Da la swaka be eko bé nyi katatako mi bo ò vannyi,” Kakayé gan Mámù be egunkpo è.
Mámù na ma gansun be etiwuntso è na wun giyédan éyéshé nna ù ke wawa na. Mámù fe sheci da ku zhin. Wunci ki à Mámù tunda eba Nnadzwa, gan wun sanni wun bé. Ke de Adi ci kura ò na. Da kakuna wun à gangan ù zo na wun gu ù gán ni. Wun ya nna ù ya gi bó panti elo be ezhinnyi, wunci da tsun Adi a ci è ka nnagima.
Nnadzwa de sa bici dan kata ò,
“Eti wun è be” Kakayé gan Nnadzwa na ù zheyé dan ù na.
“din efe fi nin, wo ci ò da ù gwa zhin den be edungbin ì be kagbo è” Nnadzwa è gan Adi.
“Nnhhhh! Mamaaaaa ooooo!” Adi zhegan be etánwo è to edungbin Kakayé à egwasun gbannyi. Nnadzwa fe go swaka to eko ci à dan ù wunci gan ù gan wun da ù gwa zhin be, ke de egi è tinya zhin den nyi à ni na. Wunde ma è gan ù acin wunci è jin ù, egi ma fe tinya sannyi. Kakayé fe tagwa go ù dan ede ò egwa Nnadzwa ò. Kakayé ci da wulélé gwa,
“Ay ye ooooooooooooo yi
“A ye oooyi
“A ye ooo yi
“Ay ye ooooooo yiiii……”
E da na ù kpa wulélé zo na, nyizagizhi fe sheci be nbaga.
“Ooh! barika, barika!”
“Ma ke Adi gá magi ò na?” E gbingan.
Kakayé ci zhi à gan, “gbani gá wun è ma ù danna ò.”
“Gawama! barika re, èká Sòkó à tun ù” A ci è be emisa re.
“Ki Sòkó ya yi nyi ò?” A ye egangbin be.
“Bagi ò ni,” Kakayé zhegan.
“To ò, barika, barika,” zení mini à bo ci ke à egwa sun èyè, ci ke à egwa na ke na ba mapa wunci da da wulélé gwa be,
“Ay ye ooooooooo yiiiiii
“A ye oooo yii
“A ye oooo yii
“Ay ye eeeeeeeee yiiiii……” Kakayé ci ki à ye kpà be.
Kura etaci nyá Adi gá danna ò na. Wunga la egima nanatso yibaba ù saranyi à dozhin nyá caba, be ebaci na ù ma na à.
Bagi nbagazhi ma da lati-efako kpátá. Yigidi ma yi ta tita ò. Kakayé ce wa zana wun à tun lo eba à lati ò na. Woye fe ganzhin be eci,
“Nna! Nna! Ya-Ndagi zhin à ni.”
“Sòkó yebojin!, Yi ù be ya mi ványi” kakaye gan ù.
Ndagi zhin èmì zhin ebo dzúkùn na Ndapayi la lotun be nyi na, éfú wun à kpefi gubà. A ci tun ù zhin èmì woro nyi la zhi. Wun de tun èmì wun à kpe gan enya ninma dabe. Na wun è dazan be kata nyá Adi na, wun à le nyizagizhi ye è gun, a ci è támi be dozhi be nyagbanfa è. Wun ce duwan nyana jin nbaga ò nyina na ò. Woye fe tinya ci wúnya yi ù gan,
“Ya-Ndagi, Nna à magi bagi”
“Nna-yé ci gan mi yì wo nyi ò bé.”
“Tooo! Barika,” Ndagi gan.
“Ya-Ndagi, barika! barika! Sòkó à rayi ù gigún,” nyizagi nazhi be emisazhi na è sa ù mi na wun è gogan lo eba nna ù na.
Ndagi ci zhi à gan, “barika yi kpátá, barika yi ganni”
Wunci zheye lo eba Woye ci gbi ù gan,
“Babo nna dan ò?
“Wun gun kata ù bo ò,” Woye ci zhi ù gan be egwa ta tun kata è. Ndagi ci kpébicí da tsun nna ù.
Kakayé gá yi nyimi nusa nyá Ndace ò, wuntso ci yi egi nusa nyá Alhaji Babatakò na mà Ndakpayi, Nma, Ndagi, Mámù, Másin kpedozhi. Adi ma yi yawo woro nyá Ndace. Wuntso ci ma Salla be Woye ci tu egiworo na ù ma gbani na. Adi ya ewan nyi tuyé na à jinfo. Wunci fe ba aduwa ù be Sòkó è hari wun à gun eyá gunni na gá Sòkó wùn ù giyé ya ò. Mima nyá egi nana wúgwa aduwa gò Adi be nyagbanfa ezanbagazhi.
Ndace gá yi egi nusa nyá ndazhitsu, Alhaji Babatako ò. Alhaji Babatako yi be nyimi guba è: Layi be Nnakatsan è. Layi gá yi nyimi nusa ò wunci yi be egi nìní ì. Nnakatsan ci yi nyimi ebaci, wun ma tsu yabaci ci lu egi gubà gwa: Nnakuli be Sanda è.
A jin ezhi Kpatafu ri be edunfe lafiya be ezhitsobagi ù zhi. Daga ebakpákó mungorozhi gá wo à ka nyi leyé ò wo gá ta yeko nyá ezhi nana ò a ci à ma ù goba. Yeko ezhi nana lo nin hari be ezhi na zhi fi nin-nin bo na.
Nnako-Layi ma gi lati è tun èkòzhi. Wun à tun èkò degi, wun lele degi ebo nakan ù sán dozhin panyi à na. Èkò na ù ma de tun daga lazhin ò na la shé akodo na ù bé be nyi na à.
“Oh, èkò ma ge eyá nana ò ge à? Kashin mi kasha-ò-wodi gá tun èkò tun wo be à nyi ò. (wun è leyé le gan wun tsa dinnyi à nyi ò, wun kpaye lo ekuku wun bo à).
“Yigidi à wó mi ma la de èkò tun she akodo nana à.” Wun è duwan.
Na wun è duwan nanazhi nyagban ù bo na gá wun à wo yi yi ù ebakpákó bo.
“Wunjin mi gá mi è wo yi dan ò na à?” wun à gangbin eti ù.
“Eeeehhh! Eeeehhh!!” wun è yé to na wun è dinkun be bere ù nyi na.
“Wunjin Ndagi ma è yi mi dan ò na?” Wun gbingan.
“Ke wo wó na ò,” wun sami.
Ndagi fe tun eba ù. Nnako fe yi
“Ébá mi! Ébá mi, wo gá yi ò?” Wun gbingan vannyi.
“Ébá wo gá yi ò ni,” Ndagi zhi ù gan.
Ndagi ci à cin dòkò ò ci da eba ù kocita ò bana ù kpèdòshì na be sangi-dòkò è sungwa.
“Ezan wo ma yi lafiya?
“Ma ke nbo gá bo wo fe zhin ò na ò? Nnako-Layi è gbin ù.
“Nba! egan bologi ndoci mi gbadza bé be nyi ò, amá mi à ta ù ya wo nyi à sayi yi gá egwa dan dozhi egwa ò bedzo.” Ndagi gan
“Be! Ki jin ò? Efo yawo wo nyi à tuntun?” Nnako kpaye ci gan.
“A’a!” Ndagi zhe ù gan be yima zunye nyi.
“Nna-Adi à magi bagi gbani,” wun gan be ù.
“Oku Sòkó! Oku Sòkó! Ke egi be egimayiwo jin na ò?” Nnako gbingan be enyànyá è.
“A dan bo lafiya, sayi wotso à le egi wuncin yé kponbogi,” Ndagi zhe ù.
“Oku egi, ah, gawama nna,” Nnako be ninma nyi.
Na Nnako-Layi wo egima nyá Adi na edaga ò wun à évó ù zhi kudan dozhi be egwatso è ebo nyagbanfa nyá enyawu na Ndagi wu yi ù na to ebayéle wun à bè. Edaga ò wun fe dzu évó ù zhi ta eti wunci à eti tun yeko èmì. Ndagi ma fe tú dòkò kpékpé lo latiko na wun à da tsun yegi ù zhi na.
Èmì Alhaji Babatako à she be nyizagi nazhi bé emisa egima na. Ndondo à tun wunga gandan ci ga egi to egimayiwo sami. Nnadzwa ci go éyéladan egi dan egwa ò hari be efogutwabà yegboro ò, eká na wun à ku évó ù zhi kpékpé na. Ekándondo na a gá magi be, a ci è wa éyéle ù na eká nana ò na, wunga éyéladan gansan èmì nanazhi hari be eká na efozhi à gun na be ganmi ù zhi. Ezami Alaji Babatako è fanyagban be etun ù zhi gán nyá nnagima nakenazhi. Nnagima guta gá dan ezhi nana bo, na yi be ezakundo na à tuti eza gba bè kpótwabà bè shitsun ì na. Wunde eyá danguruko na wun è la éyédan egima nyá nbabo nana ò na. Be sande nyá nbaga nyi, wun sa nyá èmì ndoci sajin tsuwó, wunde ebandoci à sayi nana gbani bedzo.
Nnadzwa à fedun fe be egi tsò kansan ù bo. Wun ù funuwon be to cigbe gberezhi be finizhi la ya ù. Gbani, ezanyizagi ndocizhi fe gandan, wun fe la egi ba nyagban vannyi. A nna to egi sami to Nnadzwa tso. Adi ci à zhegan wangi be éyélòya nyi, gancin, Nnadzwa zhe à gan kendo na ù gonyi na à. Edaga ò, Adi à kpe wo gan enya nyì. A tagwa gan a go egi egwa ù bo na, Ndadzwa be titànyi wun à gan à,
“wun à lele uunnhhh.
“Egi nana jin na yi à la ci ke ya alibarika na yi à?” mini à bo gbingan.
“Ke eza kan eza egi-woro nyi la na ò, ke wo kpe na, Nupencizhi è gan, ‘egwazhi to aduwazhi na ezazhi jin na gá yi kagbo to tswitswa ya egi to ezamizhi ò,’ amá gbani wun è lele,” Nnadzwa gan à.
“Wun à ge re! yi de bé bé gan ya sa nna to egi mi, yi kpaye gan egan nana ma fi ezandoci à, ebwacin ò, yi nyi à jin ebó egá,” ndoci à gan na a nákin gan a nyi è dà na.
“Mi jinyebo ye saranyi be bibé ye nyi, ye kube etun lada è,” Adi dajin.
A fe kpékpé. Adi fe sannin da tsun Nnadzwa wun wó nyana jin na. Nnadzwa ma wa wun gan gan nyana danbo na à ebona wun kpe ko wun à cinmi ya ezandoci eti egan nana bo à, ebona wun jin egan na a la za na ya à. Adi ke wú gan na wun à wondan yi to to na wunyi eti egi wun na, wun à ba ù na wun ga ù tswa ka Nnadzwa tsoba à na.
“Ezadèdèzhi à lagba ebandondo, nyizagi wuncinzhi wuyé. A bé bé na a jin egi we egun na ebo wun à kperi na,” Nnadzwa kpé eganyé.
“Ki wo kpa na wo gan wun à kperi na ò?” Adi gbingan be yedin nyi.
“Wun zo na è magi yiri nana kimi yi bo na efonanazhi ò na zhe tsúkún robo ya gaci to eshecizhi na,” Nnadzwa gan be bo.
“Zhe tsukún robo ya gaci to eshecizhi, ki we lili gan ò de?” Adi gan be nakankun nyi.
“Be emi gasikiya è yizhele egi wo yegboro wunjin kpedin à, wun yi enyasóci. Nyana la mi ci gan gan wun à kperi na dan ò na,” Nnadzwa kpe eganri.
“Amá, ke wo kpe egan na yekpa ma ù kezhe wo à na ò de?
“kashin gaci gá wotso yi ma ò?
“Amá fa be mi nyi nna be egangbin wun gá tán we na,” Adi gbinganzhi be dansunnyi.
Nnadzwa ci yima, ci la egwa tun ù ekpa ò ci gan ù gan wunga fushigban ma eti egan nazhi wun wó eti egi ù bo na ma, ke de wun de enya nazhi gonyi wun kpe na dokun. Ci ke gan ù gan kabo wun dan ezan bo à, a de gaci na à gomi gan wun yi gaci na à sayi de eba ga yiba ù saranyi. Ke de kutila nyá emiwon wun dan mini nyana a la gboka na.

Wun yi nyana à lagba kin bagazhi ò na ke gacizhi to ebasancizhi è le eba yé na, to yizhele yegboro egimamangi ndondo na. Egimamangi sashi yi be yegboro wangi, sashi ma swakwa wun yi ò. Ndocizhi ma yegboro yizhele à tàtàcin bo a fi ò. Nazhi lagba saranyi à ci zo nyi de na gá yi nazhi yizhele à yegboro wun è ye dzatin à na. Nanazhi ga è sun gacizhi to èshècizhi dan ò.

ENGLISH TRANSLATION

Adi had gone to fetch firewood from a nearby bush; on her way back, she all of a sudden felt she could not left her legs properly. She started thinking, ‘has the time come,’ it seems her heavy and protracted stomach is ready to bury the umbilical cord. She suddenly stood still with the firewood well arranged on a kóngó resting comfortably on her head with the help of èka. Her face wet with the sweat running down from her head, her local blouse was damped from the back and armpit as if she sprinkles water on it. The inner pains took-over as if she should free herself from one of the burden by doing away with the firewood. She then summed up courage and managed to walk home amidst pains. As she got home, she dropped the load carelessly and head straight to her room gently. Her partner and co-wife, whose hut is facing the entrance to the compound through katamba, noticed Adi’s going into her room restlessly without the usual greetings announcing her presence. She followed immediately.
When Kakayé got inside, she asked Adi, “sorry! Is it time?”
“Yessss oooh! Adi answered painfully.
“Sorry keep your legs calmly” as Kakayé helped her spread a stalk mat on the floor. She met her on the bare floor though it was tiled with broken terracotta. She moved to the mat and partly spread her legs.
“Give me some time,” as Kakayé moved out of the hut.
“Go and get me some swaka and dark soap in my hut quickly,” Kakayé spoke loudly to Mámù who look slightly worried herself as she gazed at her mother’s cloudy face stupidly. Mámù hurriedly went and brought the items. She then sent Mámù to go and fetch Nnadzwa, the local nurse that she should hastily come, her attention is needed, and that Adi is in labour. Before she should end her last statement, Mámù had fled. The mother just shook her head and went back to meet Adi as they wait anxiously for the midwife's arrival.
As Nnadzwa stepped into the hut,
“The head is coming out” Kakayé alarmed turning to Nnadzwa.
“Breathe in some air, then push with great energy,” Nnadzwa instructed Adi as she tap on her.
“Nnhhhh! Mother-ooooo!” Adi helplessly answered with a good push as Kakayé held her tight. Nnadzwa then asked for swaka and soap and then used it and gave another instruction as the baby almost out. Adi gave the final push; suddenly the baby arrives. Kakayé received it from Nnadzwa full of excitement. She then gave a loud and inviting yell.
“Ayyye ooooooooooooo yiiiiii
“A ye oooyiiii
“A ye ooo yiiii
“Ayy ye ooooooo yiiii……”
As she finished yelling, women from all angles trooped into the compound.
“Ooh congratulations! Congratulations!” they said as they got to Adi’s hut.
“Is it Adi that gave birth?” they enquired.
Kakayé replied, “She just delivered the baby.”
“Well - done! And congratulations, God’s time has come,” they said.
“What did God reward us with?” they asked again.
“It’s a baby boy,” Kakayé answered.
“Okay, congratulations! Congratulations!” they said as one of them held her nose immediately with one hand and use the other hand to cover her left ear and gave the loudest congratulatory yell,
“Ay ye ooooooooooo yiiiii
“A ye oooo yiiii
“A ye oooo yiiii
“Ay ye eeeeeeeee yiiiii……”
As she pauses, Kakayé gave another one too.
This is Adi third delivery that could be the reason why she did not have much trouble in her labour as she had with her first, and second child.
The men of the compound had gone to the farm. The sun is just at the centre. Kakayé is thinking of who to send to the farm to deliver the message on the new development. Then Woye hurriedly entered saying,
“Mother! Mother!! Ya-Ndagi is here.”
“Thank God! Kakayé praised and felt relieved.
“Call him for me quickly,” she instructed.
Ndagi returned home to pick another ridger from the farm tools’ store as the one Ndakpayi uses broke while ridging in the farm. When he entered the compound he knew something exciting had happened. And as he approaches Adi’s hut crowded with women exchanging pleasantries. He struggles to gather his thoughts in an attempt to decode what had happened, then Woye came out of her mother’s hut and move towards him fast and said,
“Brother, Nna-Adi just gave birth to a baby boy.”
“And mum said I should call you quickly.”
“Okay, congrats!” Ndagi said.
“Congratulations! Congratulations! Ya-Ndagi, may Allah let his soul live to inherit.” Women greeted as he walked pass them to meet her.
Ndagi replied, “congratulations to you all, congratulations to us altogether.”
He turned to Woye and asked,
“Where is mother?”
“She is in her hut,” Woye answered pointing toward the direction of the hut. Ndagi then walked towards it quickly to meet her.
Kakayé is the senior wife of Ndace, the eldest son of Alhaji Babatako who gave birth to Ndakpayi, Nma, Ndagi, Mámù, and Másin. Adi is the new wife of Ndace. She gave birth to Woye and Salla, and then followed by the new baby. It took Adi four good years before God wiped-off her tears. The arrival of the new baby is a source of relieve to Adi and happiness to the whole family.
Ndace is the eldest son of the village head, Alhaji Babatako. Alhaji had two wives: Layi and Nnakatsan. Layi is the senior wife with only one child, Ndace. While Nnakatsan is the second wife and she died last year leaving behind Nnakuli and Sanda.
   Nnako-Layi has been in the farm since morning picking shea nuts. She does the picking and resting at intervals as she cannot endure as in the past. And the nuts she was able to gather could not fill the wide-bowl container she came with lots of thoughts in her mind.
“Oh, is it that shea nuts did not do well this year? Or I kasha-ò-wodi is not good at picking again.” (She could not come to terms with her age, so she sees her low output as her share laziness).
“It’s already noon and I have not fill this container,” she queried.
As these occupied her thoughts, she suddenly remained calmer as she heard the chanting of her name from afar. “Is it not me that that voice is calling?” She asked, as the voice become clearer as it advanced towards her.
“Eeeehhh! Eeeehhh!” she answers as she struggles to make her voice as audible as possible.
“Is it not Ndagi that is calling me?” she asked.
“How are you?” she greeted.
Ndagi approached with his horse almost to her position.
“My husband, my husband; are you the one?” She asked impatiently
“Yes! I’m the one,” Ndagi responded.
He immediately got down from the horse, and he heads towards where she stationed her things beside a shea tree where she stood with the horse-whip in his hand.
“Is everything well at all?”
“Were you coming from home?” Nnako-Layi asked fervently
“Yes! I’m here with good news, but I will not reveal it to you until we exchange hands,” Ndagi challenged.
“Again! What happened? Is your marriage date fixed?” she guessed.
“No!” Ndagi answered with a shy smile.
“Nna-Adi has just given birth to a baby now,” he added.
“Thank you God! Thank you God! How are the baby and the mother doing?” she asked with some dance steps.
“They are doing just fine, in fact you need to see the new baby, he is very big,” he answered with emphasis.
“Good girl, ah, well done woman,” she says cheerfully.
She quickly put together her things as the joy in her has brightens her sight for hearing this wonderful message from Ndagi. She lifted it gradually onto to her head, and heads straight home. Ndagi then mounted his horse and move towards the family farm miles away to meet the guys.
Alhaji Babatako’s compound is filled with women each coming in to offer their congratulatory greetings for safe delivery. They will enter and greet the mother and the baby. While Nnadzwa is exclusively in charge of the baby for the first seven days after which she packs her belongings. In the event that there are two or more births at the same period, or in between, she shares the seating period among her patients alternating among the families with her strict instructions. This particular family is more comfortable with her services. There are three midwives in the moderate sized community with over three thousand five hundred people in all. All these years she has been in charge of the midwife of the women in the compound. Luckily also for the compound, she just finished with another family yesterday and she has none except this for now.
Nnadzwa is seated with the baby by her side. She did all the washing and applied all the medicine of roots and herbs on the new born. At this moment, some group of women enters the hut and she quickly grabbed the baby tight to herself. Then they greeted both Adi and Nnadzwa, Adi nicely replied with cheers, while Nnadzwa refused to respond pleasantly. Adi immediately suspected something is wrong. When they offered to collect the baby, Nnadzwa cunningly said,
“He is sleeping uunnhhh.”
“Is this one not for us to carry and bless?” One of them asked.
“How can one deny another a baby, as you know our people do say, ‘the hands and prayers of people are source of strength and protection to the baby and the family,’ but for now he is sleeping,” Nnadzwa calmly said.
“Okay ohh! We just came to greet, the mother and her baby, but it seems someone is not happy with our presence, so we are on our way,” another one said as they rose on their feet to go.
“Thank you very much for your rewarding visit,” Adi thanked.
They left. Adi hurriedly went back to meet Nnadzwa to inquire about what had just happened. Nnadzwa was reluctant in telling her because she wasn’t sure if Adi could hold the information to herself, because it is a taboo to spread it. Adi persuaded that she should trust her in as much as the information is about her baby and so as to be extra careful when Nnadzwa is not around.
“There are treacherous people everywhere, those women are dangerous. They were here to inflect something on your child because he is different,” Nnadzwa clarified.
“What do you mean he is different?” Adi asked impatiently.
“It is rare occurrence in our society these days to get such kind of children who the witches and wizards considered dangerous to their existence,” Nnadzwa added.
“Dangerous to witches and wizards, what did he do? How do you mean?” Adi says nervously.
“Frankly your baby’s future is shrouded in mystery, very unpredictable. That is what I meant by he is different,” Nnadzwa emphasized.
“But, how do you know all these unimaginable things,
“Are you a witch too?
“But forgive me if my questions upset you madam,” Adi asked fearfully.
Nnadzwa smiled, and tapped her on the shoulder assuring her that she should not worry about what she heard about her baby, that she still has a lot to learn on this. She added that even if she is not one of them, no witch or wizard agrees that she or he is one in whatever circumstance except if pushed to the wall. The secrecy oath is part of their lives.
It is widely believed in the communities that witches and soothsayers can foresee the future of any new baby. Some new born babies have a promising future while others bad. There is other category of new born that has moderate existence throughout their lives. In few occasions some new babies are born without clear future.These are the ones that threaten the people of the underworld.
   Kpatafu village is known for its peaceful co-existence with its neighbours until recently. Mango trees are what one sees as it approaches the village through the only road that connected it with other settlements before and after it. 

CINBO EGIMAKANTAZHI CHIBOK (THE MISSING STUDENTS OF CHIBOK)

EZA NA KA NA

ISYAKU BALA IBRAHIM

Ebatin Chibok tin be woro è

Efo na à bi egimakantazhi ezhi nana na

na ma yi etswafo gwegi din nìní

Nyá etswa-ènici nasara na

Egizhi tí nyamanci à zhi kpamu tí makanta lo

‘Ye è lo ì zhin’ a gan ò

Èzhin ci be à nàyé hari wun à ma éyékodo

Makanta na a kpe elo

A ci kpe ezhin à na gá dan ò na

Kila gbugbukecizhi de èyè à nyi ò?

Banvózhi à ezhi nana la dingbaro

Keyasácizhi na nna à zhi ma à ge à  na

Nazhi è wú nyana de gbèrè kin babo à na

Nazhi è din tukpadèdè eti katun – nasara jin ò na

Egizhi à gbinti dan kuso Sambasi ò

A gan na ò re

Kuso na a gan woncin gán kin Najeriya na

Edzòshicizhi è mámi kafu

Nyado ma ye jin à danna

Zunyecinbo be ganmánázun nyá ekunguncizhi à lagba

A lugwa yi kpe gbóró nyana è lo nyi na à

Nyimi edzoshici gbégí cincinbo eginanazhi wú yizhe

Bacina wun à lalítici à zhi kandan na

Ngba! Kici yi à li li wó be nyi ò?

Keyasáci nanazhi à de yemà gán kin kpátá danna ni

Zhi à bò yi nyi ò?

Sòkó yi nyi à bá We

Ce yi wú egwa egiminá-nanazhi ò re…!

(BringBackOurGirls campaign) 

An excerpt of BM Dzukogi’s Sex is Beautiful (Cin Sà) translated into Nupe Language

                                                                                   BY

                                                                  ISYAKU BALA IBRAHIM

Caba (chapter one)

Cincin yi Konbeke Zawangi

Tacin bagi be nyizagi wunjin ekun à, cincin gá wun yi ò. Fafan na de edzutá gán na wungá yi fafan cincin ò. Èkace gbángbán nyá zawangi kinkpátá ò gá yi ebalo cincin ò. Acinga enyajin na sagwa kudozhi gán na gá yi yèkpa to egun zawangi na à zhe èmì-èdzú cincin na, na tako ù bo gá yi kpatsunta den to nin nyá wun na. Nyana de egankpé kawonyi eba zawangizhi bo à na gá yi cincin ò. Ekándoro e la vwaya bedzo a ce be de janyi ù, tosun, wun zhe nyana è zo nyi kpe harilonyi na à, ce gikáya na, be gácibó to énában ù wunjin nyana ye navo wó na à. Cincin yi enyasusóci na yi tanganná na à bagi to nyizagi makezhe a ci à zhe nìní na. Ebwacin, be nakangbàn tetengi nyi wun è la èkinni woncinko bé nyi. Woma gá kò gun èsán ù bo à ni, kanga konbeke wuwayé ù ca ò. Tswitswanni ù gá ketó, wunci gá kpànkòrò na à lu ù na fin gbannyi, wunci à fe pá rayi ù lo eba tsutsu ko èsà. Kila nyana ètàn cincin kan na eká wuncin gá nyá ezandoci na ù won na è ná ò nyi ò? Wo zhi ù yi ò na yi be cincin na ci be à cincin ndoci zhebu na ò ci wa wun kati ò na ò? Wawa! Ezanazhi à kó wun cincin ò. Nin nyá cincin ò, wawa bagizhi yi ò. Be a de cincin na à de cin babo à na à.

Gbani, wun à yi nana gá yi konbeke nyá eza na à kó na ò, ki à lili jin ‘cincin’ na gá sagwa kun egifunfuru na ò, na bawú ù gán nakansán gbwugi na à? Ekpangba ù zhi; tsobanyi, katunbonyi, wondannyi, be yèkpanyi a jin èkàce kpokizhi à. Éyékanzhin wò ya enya nyá ù shegwa à. Egunnin nyá gbarufu la kó na wun à go esungán cincin wó na à. Kagbó cincin è la ma enya kezhe wunci è la zhe kàrà na. Cincin jin nyá egifunfuru à amá a fe wó sansan ù ebó zawangibó à bo.

Cincin titi guta ù yi ò: cincin Sòkó, cincin yegi be cincin na dan tacin bagi be nyizagi ò na. Nyana yi ye baza eti ù bo babo nana ò na, gá yi cincin bagi be nyizagi na gbaketenyi wun è zo zo fi cin bedzo yawojin ò na, efo nanazhi ò na. Nin nyi ù bo, yi à ganganzhi eti kemina zawangi yi na, tabiya cin, sharyafu ù zhi, enyagagizhi cin be éyékpé cin nyi.

THE NIGER STATE GOVERNOR PRESENTS KÁMI NUPE (NUPE LUNAR CALENDAR) BEFORE THE NIGER STATE EXECUTIVE COUNCIL IN MINNA

The Chief Servant, Dr. Mu'azu Babangida Aliyu CON presenting the Calendar to the Council

The Chief Servant presenting the calendar and Enyalo (Nupe Arithmetic) Book to the executive council

Following the invention of the Nupe Calendar by Isyaku Bala Ibrahim, and its subsequent publication by the Niger State Book Development Agency (NSBDA), the Chief Servant, Dr. Mu’azu Babangida Aliyu, CON, Talban Minna, and Sodangi Nupe presented the Nupe Modern Calendar before the executive council on 12^th February 2014. The council however commended the effort of the inventor. 

ETSU NUPE, ALHAJI (DR.) YAHAYA ABUBAKAR, CFR PRESENTED KÁMI NUPE (NUPE LUNAR CALENDAR) TO THE PUBLIC IN MINNA

23rd Togaya 498 / 23rd Rabiul-Akhir 1435 / 22nd February 2014

from left: Isyaku Bala Ibrahim - Calendar Inventor &seated on the high-table are:Prof. Farouk Abdulrahid Haruna (provost COE Minna) Prof. Muhammed Kuta Yahaya (Commissioner of Information, Communication & Integration), representative of the Hon. Speaker, Niger State House Assembly Alhaji Abdullahi Adamu (Sheshi Katcha) and Alhaji Yahaya S. Dangana  (Ratibin Nupe)

from Left: Prof. Farouk, Alh. Abdullahi Adamu (Sheshi Katcha), Prof. M. Kuta Yahaya and Alh. Dangana as they presented the calendar before the audience.

Audience at the calendar presentation on 22-2-2014

Minna city has been bombarded by the media with adverts on the Nupe Calendar presentation, and by 11.00am of Saturday, the day of the presentation at the Niger State Book Development Agency (NSBDA)’s hall, it was ready for the august guests as the empty chairs await their admirers. The earnestness expected of the public was deficient as the waiting continued with empty seats until few minutes to noon when the master of ceremony, Sadisu Mohammed popularly known as the ‘Teacher Eyekondunu’, who holds the title of Etsu Edzó (literally – Nupe Entertainment leader) colonized the microphone signaling the commencement of the programme.

Seated on the high-table facing the audiences were the special guests: Etsu Nupe, Alhaji Yahaya Abukabar who was ably represented by Alhaji Abdullahi Adamu, Sheshi Katcha, the Nupe Calendar presenter. Alhaji Y. Y. Sani was represented by Alhaji Yahaya S. Dangana (Ratibin Nupe) as the Chairman of the Occasion; Professor Samuel Kolo Tswanya, Dean of Department of languages, IBB University Lapai was the guest speaker. Professor Farouk Haruna Abdul-Rahid, Provost of College of Education, Minna was the Calendar launcher. Professor Muhammed Kuta Yahaya, the Honourable Commissioner of Information as the Chief Host; BM Dzukogi, Director General, Niger State Book Development Agency as the Host. Others were Chairman, Agaie LGA who was represented; Students of Hilltop School; HillTopArts Centre members; ANA Members etc.

The host was invited to the podium to welcome the guests, BM Dzukogi started by thanking the guests for honouring the invitation, and added that the Agency is actualizing its mandate as 2014 started with stocking the Bookhawker shop, that the second activity was the Nupe Calendar presentation which is on-going and that in few weeks time the Agency will publish 20 writers who have written books in different genres across the state. Alhaji Yahaya Dangana who stood for Alhaji Y. Y. Sani as The Chairman of the programme stressed the importance of the presentation that it was coming not better time than today and wished the presenters a fruitful presentation.

Bagándozhi, Etsu Nupe praised the progresses achieved in recent times in growing indigenous intellectual capacity through documentation of our traditions especially in Nupe Language. He stressed further that a lot need to be done to make sure that our tradition and culture do not go extinct. The leader of the Nupe world commended the inventor of the Nupe Calendar and NSBDA for the promotion of book and intellectuals in the state, he pointed as a step in the right direction. He thereafter presented to the audience the Calendar with the Chairman of the Occasion, guest speaker, and Chief Host.

Professor Samuel Tswanya Kolo Tswanya, the guest speaker took time to explained the efforts of past writers who were not Nupes but did extensive research on the Language such as Professor S. F. Nadal who published the Black Byzantine – The Nupe Kingdom of Northern Nigeria, Nupe Religion etc. and Professor Roger Blench who did work on the plants of Nupe Land and lot more. He also commended the inventor of the calendar and encouraged him to continue to research on the other areas that has not been touched on different aspects of the language and culture. He also advised the NSBDA on the need to adopt some strategic things like mini signposts to correct some of the ills in our societies. Comments like ‘Do not Cheat’, ‘Give peace a chance’ could be written on them and stationed at strategic locations around the state. 

On the part of the Calendar launcher, Prof Farouk pointed out that what he has seen today has given him hope that good things are coming from our societies. That he is not aware of any tribe that has its own numeral symbol in the Sub-Saharan Africa let alone Nigeria. He praised the inventor for leading the way, and for been able to adapt the symbols in the Calendar as one of the ways the Nupe Numeric Symbols can be used. He thereafter donated a substantial amount of money to encourage the inventor. And others followed through till the end of the programme by exactly 2.00pm.

ETSU NUPE INAUGURATES NUPE LANGUAGE COMMITTEE AT HIS WADATA PALACE IN BIDA, NIGER STATE, NIGERIA

11th November 2013

Picture - Members from the right: Mr Simon Ndagi, Isyaku Bala Ibrahim, Dr. Dagaci Mambe, Alhaji Alhassan Wasagi, Amb. Solomon Adama Yisa, Barr. Abraham Yisa, Etsu Nupe, Alhaji Dr. Yahaya Abubakar CFR, Prof. Samuel Kolo Tswanya, Alhaji Y.Y. Sani, Mr Theophilus  Sheshi Danjuma, Ndagi Abdullahi, Awal Gata, Dr Muhammad and Ndaiji Nupe  - Member of the Emirate council in charge of tradition arts after the inauguration of the committee on 11th November 2013 at Wadata Palace, Bida, Niger State, Nigeria.

The invited guests assembled at the conference hall of the Wadata Palace, venue of the inauguration by 11:00 am on 11^th November 2013. The actual inauguration ceremony commenced at about 11.30am when His Royal Highness, Etsu Nupe, Alhaji Dr Yahaya Abubakar, CFR stepped into the hall and sat. The convener of the ceremony, Etan Nupe, Ambassador Solomon Yisa introduced the concept of the committee and why the Etsu invited them to be part of this all important committee.

Etsu Nupe, Alhaji Yahaya Abuakar began by thanking the invited members for honouring the invitation. He stated that Nupe people and the language has a long history which led world researchers from within and outside the Kingdom to write so many things about the language and its people, and that most of these people were not necessarily Nupes. But, they were able to tell the world the greatness of the Kingdom and the Nupe people. He added that most of our traditions and customs are facing the threat of extinction things like Èdìn (coded speech), Ecingi (folktale) etc are not longer heard among the young ones as the elderly have refused to pass the wisdom embedded in them to their children. He explained further that he is tasking the committee to go deep and bring them back to life again and lots more.

Bagádozhi, Etsu then read the goals of the Committee as follows:

i.                     to promote Nupe language and culture;

ii.                   to develop curriculum for teaching Nupe language and history in schools from primary to tertiary education;

iii.                  to produce instructional materials and literature in Nupe;

iv.                 to promote Nupe History and heritage; and

v.                   to encourage research & scholarship in Nupe language and history

He thereafter inaugurated the following people who were drawn from the academics, media, business, writing etc across Nupeland  as the members of Nupe Language Committee:

1.       Professor Samuel Kolo Tswanya – Chairman

2.       Professor Muhammad Abdullahi Daniyan, OFR - Member

3.       Professor Ibrahim Adamu Kolo - Member

4.       Professor Sha’aba Idris Jimada - Member

5.       Mr. Sam Nda-Isaiah, Kakaki Nupe – Member

6.       Alhaji Mohammad Idris – Member

7.       Alhaji Alhassan Wasagi – Member

8.       Barrister Abraham Yisa, Galadima Alkali Nupe - Member

9.       Pastor Amos Zubairu Tsado – Member

10.   Engineer Ndagi Aliyu, Wambai Nupe – Member

11.   Mr. J. B. Adams – Member

12.   Ambassador Solomon Adama Yisa, Etan Nupe – Member

13.   Alhaji Y. Y. Sani - Member

14.   Dr Muhammad Umaru Ndagi - Member

15.   Dr Mohammad (Shaba Lafiagi) - Member

16.   Dr Abdullahi Mann - Member

17.   Dr Dagachi Mambe - Member

18.   Mr Theophilus Sheshi Danjuma – Member

19.   Alhaji Ndanusa Yunusa Yakubu, Sarkin Nufawa Katsina - Member

20.   Isyaku Bala Ibrahim – Member

21.   Mr Philip Gana – Member

22.   Mr Timothy Sokomba - Member

23.   Ndagi Abdullahi - Member

24.   Mr Jonathan Gana – Member

25.   Awaal Gata – Member

26.   Reverend Elijah Audu Bokungi Saba - Member

27.   Mr Simon Ndagi Nku – Secretary

28.   Malam Usman Yahaya – Secretariat

He therefore pointed out that the success of this committee will to a large extend be the advancement of the language which will make Nupe language to be among the advanced languages of the world. He then prayed that Allah SWT guide and easy their future deliberations and tasks.