BOOK REVIEW: The Taste of Servant Leadership

Book: The Rise of a Servant-Leader

Author: Isyaku Bala Ibrahim

Pages: 214

Year of Publication: 2009

Publishers: Gurara Publishing, Minna

Reviewer: Abdullahi Ismaila

It is often said that the taste of pudding is in the eating. The same meaning is implied in the statement of a Greek philosopher, Sophocles, who says that you will never know a man until you test him in an office. These truisms will serve as vistas through which both the book, The Rise of a Servant-Leader, and the man in the centre of it can be assayed.

Verily, I.B. Ibrahim’s book, The Rise of a Servant-Leader, is an obsequious piece of writing which documents the phoenix-like rise of Dr. Muazu Babangida Aliyu to power and his “meteoric achievements.” Thus, like the pudding, the reading (or eating) and digesting of this extensively well researched book is sure to produce mixed tastes. To some, it may just be another skewed and tailored piece of writing objectified only by the teleology of its proponents – that is, to induce in the readers (or eaters) a predetermined response. To others, it may just be a rich source material no matter how well tailored by which to assess the trail blazing pronouncements and programmes of the self-styled Chief Servant.

In deed, as Sophocles says, having being tested in the klieg-light of such an exalted public office, one may be tempted to ask the questions. Who is Dr. Muazu Babangida Aliyu? Is he really what he professes to be? Is he not another con-waster adept at rhetoric and chicanery which is the trade-mark of Nigeria’s political elites? These questions as well as the desire to determine the taste of servant-leadership are condiments that will whet the appetite of any one encountering this richly documented and well researched book.

The Rise of a Servant-Leader contains nine chapters with an appendix. It is anchored on the philosophy of servant leadership espoused by Dr. Mu’azu Babangida Aliyu, the Executive Governor of Niger State. This hallow philosophy provides the writer with the promontory to view and articulate the achievements of the Chief Servant in two years. Dr. Muazu Babangida Aliyu left no one in doubt right from the inception as to the direction of his administration as he declared:

You have asked for transparent, accountable and collective decision-making government and administration and you have elected and sworn-in the head of the administration today. We are all your servants to serve and provide services to you. Because I am your servant I request and appeal to you to address me as Chief Servant rather than Excellency. (p.108)

This quaint dictum represents a glaring paradigm shift from the hitherto drab and aristocratic nomenclature and philosophy of governance. Nonetheless, the enormity and trajectory of this new found passion is not altogether lost on the icon of that philosophy. Dr. Muazu Babangida Aliyu notes that his administration is a propitious contract “signed, sealed and delivered between myself, you the people of Niger State and Allah (SWT)” (P.111). This statement cannot be taken as another persuasive rhetoric and gimmicks of a bold-faced politician. In deed, the fact that it is linked to God, Almighty suggests that it is issued by one who is mindful of his responsibility to mankind and to God, and is not intent upon discharging it. For God is not a toy to rascally demean.

Thus, from the first chapter of the book, the reader is introduced to the profile of this personage whose meteoric rise to power is as providential as it is tastily mesmerising. Like a phoenix he emerged from the ashes of political bickering and non-plus sing cape diem.  His emergence thus smacks of opportunism but no less providential. His profile in chapter one is a showcase of a tested and experienced administrator, an erudite scholar and an astute politician who first cut his political teeth in 1983 when he was elected as a member of the house of Representative on the platform of the National Party of Nigeria (NPN). To all intents and purposes, the profiling of Dr. Muazu Babangida Aliyu shows that he is a purposive, an adventurous, and a forthright goal-getter.

In chapters two, three and four, the writer traces political development in Niger State which has produced four civilian governors so far, the candidature of Dr. Muazu Babangida Aliyu, and his election in the April 2007 elections. Niger State was created in 1976 and so far it has produced eminent Nigerians who have served and are still serving in various capacities both at the state and national levels. In spite of the huge gains made by the state, however, the writer notes that Nigerlites still yearn for a better deal, a “change from injustice, unapologetic atrocities, dishonesty, betrayal, distrust, lack of focus and irresponsibility” (p.32). Thus, as the writer observes, when Dr. Muazu Babangida Aliyu emerged as the gubernatorial candidate of the PDP after the bitter feud that threatened the polity, he “attracted comments from different quarters in the state. Some described him as an ‘intervention candidate’ while, others saw him as a ‘God-sent Candidate’ or ‘the messiah.’”

His election as governor on 14th April 2007 nevertheless silenced doubting Thomas’s and sceptics some of who sought to discredit him by whipping sentiment over his indigeneship background. Yet, as the writer argues, such base consideration is inconsequential in the light of the cultural integration and globalisation that has effectively broken such barriers as ethnicity, indigeneship, and race thereby allowing peoples of various hues and creeds to become leaders and citizens in countries and localities other than theirs. The writer cites examples of Nikolas  Sarkozy of France, Barack Obama of USA, John Ezzidio of Sierra Leone. In Nigeria, this integrational cultural flux has produced many leaders including the late Alhaji Muhammadu Bagudu Waziri who was once elected in Ibadan as Supervisory Councillor of Land and Public Health in 1950s. Thus, this cultural flux has become a sine qua non, and so riding on the crest of this understanding Dr. Muazu Babangida Aliyu undisputedly became Governor of Niger State.

Nonetheless, soon after he assumed office he faced many challenges, not in the least, the series of litigations instituted by both the opposition and some aggrieve members of the ruling party as well as the task of value re-orientation. Hitherto, as the writer notes in chapter six, the perception of an average Nigerian about government and politics is to the effect that:

…politics is a lucrative enterprise, indeed an easy way of making money and becoming wealthy. No wonder, every Tom, Dick and Harry comes out to contest and engage in fierce battles to win an election by all means! The result of this is the enthronement of touts and weaklings who would be constantly pushed around as events and godfathers may dictates (p.74)

Obviously, this deeply entrenched perception and value orientation does not agree with Dr. Muazu Babangida Aliyu’s philosophy of servant leadership. And his attempt to reorient people’s perception towards a service-oriented public service was met with stiff opposition leading to series of litigations, clash of interests, and public inquisition. The net effect of all this is a dragnet on the statecraft and a drain on state’s scarce resources.

In spite of this, however, the vision and mission of the Chief Servant which is to make the state “one of the best three (3) state economies in Nigeria by the year 2020,” as the writer notes, is on course. This forms the thrust of chapters seven and eight. The determination of the Chief Servant to succeed is couched in the following statement:

… I am afraid of failure because I don’t know what it is. I want to succeed. I need your help and assistance and together we shall succeed. As a sign of our determination to succeed, I have generated a credo that will in addition to our national anthem and pledge be a permanent anchor inspiring us to work devotedly as one people. (p.123)

This credo is the much bandied passion, vision 3:2020. The vision is expressed in the ten point agenda outlined in chapter five, which are: agriculture, civil service, commerce and industry, culture and tourism, employment generation, health, judiciary, local government structure, Peoples Democratic Party (PDP) and security.

The actualization of these agenda is anchored on the innovative ideas of infrastructural and service financing initiatives which are: Direct Government Financing (DGF), Public-Private Partnership (PPP) initiative, Public – International Donor Collaborations (PIDC), Inter-Governmental Partnerships (IGP), Bi/Multilateral Agreements, Private Social Responsibility (PSR), and others. Through these platforms, the writer notes that “the state is witnessing groundbreaking landmarks and transformation across the state.” (p.134)

These landmark achievements are indicated in chapter eight which is the longest chapter in the book. The achievements cover the areas of agriculture, rural development, culture and tourism, commerce and cooperatives, education, poverty eradication and value reorientation, health, land and housing, transport and infrastructural development, information and communication, youths and sports and general administration which includes civil service reform, local government structure, the PDP, urban renewal and discipline, accountability and transparency, zero tolerance for corruption, etc.

It is in the context of these “meteoric achievements” that the writer likens the Chief Servant to the Premier of Northern Nigeria, Ahmadu Bello, KBE. Even Danmasanin Kano, Alhaji Maitama Sule concurs when he christened Dr. Muazu Babangida Aliyu, “the new Sardauna of the North.” This means more encomiums, more platitudes, and many awards for the action governor.

In the final analysis, reading through this book, one gets the impression that Dr. Muazu Babangida Aliyu is astute politician, an inspirational leader, one with an eye to the future of not only himself but that of the state and the country as a whole. By this profiling and detailing of the achievements of the Chief Servant, the writer, I. B. Ibrahim has beckoned to posterity to place the utterances of this man, who Alhaji Maitama Sule says will go a long way in the politics of Nigeria if he continues the way he is going, with his actions. The most striking feature of this book is the thoroughness of research and the rich-store of information of the Chief Servant which is sure to benefit not a few academics as well as critics of the administration.

Nonetheless, there are few instances of grammatical and typographical mistakes such as the sentence “though, if…” in the first paragraph of page 33, “set to achieve” instead of (set out to achieve); “need others’ advice” instead of (need other people’s advice) all in page 33, “toiled” instead of (toyed) in page 34, and the hanging sentence in the beginning of the second paragraph of p.102, and the verbosity in the phrase “as premonitory of many.” Or else, the language is generally down to earth and simple. The pictorials enhanced understanding of issues.

BOOK REVIEW: “Proverbs Are The Life of Nupe Language”

Book: Eganmaganzhi Nupe (Nupe Proverbs)

Pages: 313

Author: Isyaku Bala Ibrahim

Publishers: Gandzo Enterprises, Minna

Year of Appearance: 2009

Reviewer: Ezekiel Fajenyo

Generally speaking, African societies thrive on oral culture. Most people especially as found in the rural places still make use of their oral aesthetics to express themselves either verbally (in moments of dialogue or rendering of songs) or physically (by making body gestures which give meaning and relevance to the verbal expressions). Festivals, rituals, masquerades, palace affairs, to mention a few examples, are conducted with strong adherence to the traditional imperatives especially indigenous language. And every ethnic/tribal group has its own language of expression, and many languages also have dialects which show the expansive influence of each tradition. While in Nigeria for instance, it is estimated that there are well over 500 indigenous languages, some still have their dialected variables which are widely spoken as part of tradition.

One challenge which linguistic studies, have provoked is that sufficient work has not yet been done on these many indigenous languages especially in Africa. There are many of same which have never been considered for documentation even by the elite from within the groups who should show qualified interest. Aside this is that common agreements are not easily reached on standard orthographies which should bear the spirit of reality of each ethnic experience. Moreover, the federal and states ministries of education have often been pretentious in handling issues of indigenous language especially in Nigeria. I had commented on the problems of these languages, sometime ago, on this page.

The truth is that most of our indigenous languages and dialects are under threat. Some of them are no longer being used in public, even private discourses because most people think and speak (and write) in English language. There are homes where even the parents are not skilled in the use of their own indigenous languages, not to speak of their children, who have since discovered salvation in English, Igbo, Yoruba and Hausa. Some people have never attempted to write in their own languages. And some hate to identify with others who love to utilize their languages. When conversations occur in indigenous languages, some people simply have a way of forcing English or Hausa to replace the original languages.

Even in higher institutions where indigenous languages (and dialects) are taught – or are supposed to be taught – most people do not show commitment, as if they are forced to embrace same. There are too many challenges frustrating the existence of indigenous languages in Africa.

Without mincing words, I.B. Ibrahim’s Eganmaganzhi Nupe (Nupe Proverbs), which contains over 1000 proverbs (with English translation and explanations), should be a highly applauded exercise for obvious reasons. I see it as a honour to that language because it has come to shock people to a new awareness and consciousness that they gain nothing pushing their language into the museum but rather, that it should be daily used as an expression of communal integrity, and a willingness to enjoy the spirit of freedom enjoyed by the language.

Secondly, it is a unusual book which exposes a rare aspect of experience, for how many people really speak proverbs these days? Yet, acknowledge of proverbs (and its use) demonstrates strong affinity with language; it shows depth of understanding and profundity of commitment to the reality of that language. In Africa, life is treated as deep, even spiritually so. And proverbs typify this realization, because they show higher dividends in the mastery of language, and all its oral particulars. Those who do not know the way of proverbs are often considered babyish or shallow which is why Achebe writes in Things Fall Apart (1958) that proverbs are the palm oil with which yams are eaten!

Ibrahim’s modest effort, according to him, “is written in honour of Bagandozhi, Etsu Nupe, Alhaji Yahaya Abubakar, Commander of the Order of the Federal Republic (CFR), for championing the Nupe course, the State (Niger) and the nation in general; and as he marked the 5^th Year Anniversary as the 13^th Etsu Nupe in 2008” (p.iii). He provides Nupe alphabets (Egimikazhi Nupe), insisting that Nupe alphabetical order does not have Q(q) and X(x) out of the adopted Roman letters in written Nupe language”, and the vowels (Wasalizhi). He informs his readers that Nupe is powerful tonal language, with three tonal systems (berezhi) – the rising, the falling and the flat tones, and that the system “allows a speaker or reader to understand the lexical and contractive nature of the vowels and its usage in bringing out the respective meanings of the spoken words, phrases or sentences”.

With concrete examples, he also names Nupe consonants (egimika-labagizhi), which are of three kinds – single, double, triple. And in his preface (kpikpe), and that the tonal language itself is enriched by parables (egankogi), warning (gangba), idioms (egancin), riddles and tales (ecingi) and proverbs (eganmagan). He touches on the history of the Nupe (who are now found in Niger, Benue, Plateau, Kogi, Kwara and the Federal Capital Territory), while clearly affirming that proverbs are “wise sayings” which the people make generous use of, and they “educate, entertain, and teach morality and good conscience. They formed parts of the oral or unwritten norms and ethics of the Nupe societies passed down to several generations through music, stories, plays, communal discussions, worships, etc… Like other African proverbs, most Nupe proverbs associate or relate peoples’ actions to their immediate environment in order to explain or correct a particular situation, norm, issue, or problem. They also enlighten, warn, advise, correct or teach the language to change perception which in most cases becomes reality” (PP. x-xi).

The book is a wonderful compilation of examples of these proverbs, which the compiler labored so hard to gather over 10 years in order to enrich his father-tongue. Written originally in Nupe, they are translated into English, with brief explanations. Every language has its secrets of self-beautification and self-enrichment. In Africa, most languages harbor elements of poetry, exclamations, indirections, idioms, euphemism, ideophones, metaphors, rhetorics, and repetitions, for power and beauty. During festivals, storytelling, casual talks, songs, prayers and rituals, these languages are forcefully expressed by elders to the shock of the audiences in such a way that the young may even begin to ask themselves questions as to whether they originally emanated therefrom. The Nupe language has a lot of elements which are projected through the proverbs. The book also contains footnotes which properly situate the structural dimensions of the proverbs.

The forty two (42) chapters of the book (kpangwazhi) are arranged alphabetically, and the index (emikazhi nin) is the last part of the book, arranged serially from a-z. Indeed, each “word has its closer meaning in English and it is arranged according to each chapter and the proverb in which each word can be traced”. No wonder, Ibrahim has dutifully started work in earnest on another book, Nupe Grammar. He is proud of his origin, whose beauty he insists in selling to the world as one of those not destined to die!

This book, according to him, “was written to contribute my quota to the advancement of written Nupe language which may serve as a reference material for people (students, teachers, anthropologists etc). It should be clearly understood that in as much as racism and tribalism are unethical, not speaking one’s native language is a crime against one’s identity and tradition and above all, a crime against humanity…” This is the height of patriotism, which is even recognized by the Etsu Nupe, HRH, Dr. Yahaya Abubakar, who in his foreword to the publication, writes: “Nupe language is greatly endowed with a lot of proverbs, and documenting it through writings as done by this author shows his commitment towards our cultural preservation and rejuvenation… it signifies a new dawn for these Nupe proverbs; hence, the brilliance, maturity and thoughts of the Nupe people”.

The chapter (42) of the book clearly touch on a variety of issues such as religion (1), disease (3), mistakes (4), love (5), honour (6), adultery (7), quarrel (9), meanness (31), culture (29), hypocrisy (27), destiny (24), truth (21), wickedness (II), partnership (13), work (15), money (16), the world (40), business (37), contentment (38), behavior (33), death (35), etc. There is truth in the claim that the publication is encyclopedic – it touches on life, problems, desires, dreams, spiritual commitments, associations, business, knowledge, respect for tradition. Therefore, there are issues of morality, spirituality, humanity and life thereafter. We can only pick on very few examples: (1) Emagi ga ma gi, wun a le kata o tinba (if a mosquito knows how to bite well,  it will sleep in a room till day break = A good strategy will give good results, no matter the shortcomings, p. 269); (2) Egigba ba cigbantun, wun ba ewo (A carpentry apprentice that cuts a timber has cut money = Good raw material will generate good revenue or earning, pp. 114-115); (3) Zana Soko ya na e de o (whoever God will give will get it = God fulfils promises, (p.17); (4) Yiyakpe eza, batan egwa wuntso u yi o (Reliance on someone is a disease of its own = People always failed in their promises , p. 33). (5) Duku ta fili e bana, sharya ma dan ninbo e nyi enya (A potato is shining outwardly, while the weevils are busy inside destroying it = Sometimes what is seen outside might not reflect what is inside, p. 91). Now, imagine a book of over 1000 proverbs! Altogether, it is a business of 313 pages. Even the non-Nupes will enjoy the index, and may be motivated to start learning the rich, tone-induced language.

One other quality of the book is the avalanche of suggestive illustrations which neatly introduce every chapter. The illustrations depict Nupe morality, dressing, norms, scarifications, farming occupation, etc and these are reputedly created by the brilliant artist, Awal Abdullahi Sakiwa.

I.B. Ibrahim deserves commendation for this great work because it is inspiring, and can easily motivate others who speak diverse languages in Nigeria to stand up and preserve their own origins too. Born in Kaduna but an indigene of Niger State, this young man from Bidafu-Zhaba in Gbako LGA and specialist in Financial and Management Studies (with a degree from Usmanu Danfodiyo University, Sokoto, 2000-2002) is currently serving his career with the Corporate Affairs Commission, Abuja. But I have chosen to also call him a linguist and a Preserve of Culture by virtue of this neat, well-published book whose relevance will continue to be enjoyed by all.

POEM: A NATION OF HARAMS

 By
Isyaku Bala Ibrahim

Kilimanjaro sits on this United Nations
Her face tainted with ugly ends
Bowed to temptations of kleptomania
Afraid of orderliness and normalcy


A giant playing with miniatures
Her fish-baits cascading the cloud and the galaxy
And found love with apparition
But her energy centred on retrogression

A confused leader with a natural crown
Ancestral home of people of colour
Diaspora beckons 
A natural big brother


Breeding abnormal generation
From the goliaths of Delta
To the pharaohs of Boko
And the Galatians of Ooduwa
The harams of this nation

This David of another kind in Delta
Wicked Moses from the land of Boko 
Aliens of political iniquity
Angels of raped democracy
Unleashing do or die
They did, and they killed
These thirsty vampires took many


Bola Ige, Funsho Williams
Chuba Okadigbo, Harry Marshall, Chidi Nwosu
Sheikh Jafar, Saudatu Rimi
Their souls have not found rest
Waiting libation
That will vapourize this anarchism    

These counter the activitism of Saro-wiwa
The doggedness of Sawaba
The frankness of Gani
The kalakutaness of Fela
They were virgins of blood and arms                            
So, why the harams?                  

{Haram – forbidden/prohibition; Kalakutaness – what comes out of Kalakuta (Fela’s Shrine), Boko – rebel group, Ooduwa – name associated with a frontal group in South Western Nigeria}

LIBRARY DEVELOPMENT IN NIGERIA: A FORGOTTEN LEGACY OF AWOLAWO, AZIKIWE AND SARDAUNA

By

ISYAKU BALA IBRAHIM

The world is currently in the information age. Whoever possesses adequate information controls and dominates it. Information is often describe as the source of development, that is the more reason why knowledge-based societies today manage their sources of information very well which are primarily in books, journals, reports, policy documents and media (print and electronic). Heather Hudson of World Bank once said, “Information is critical to social economic activities that comprise the development process.” Making information very accessible to the population is the first phase of development of any nation.

However, Charles W. Eliot rightly describes books as the quietest and most constant of friends; they are the most accessible and wisest of counselors, and the most patient of teachers. In addition, Anna Quindlen stressed in the New York Times of 7 August 1991 that “I would be most content if my children grew up to be the kind of people who think decorating consists mostly of building enough bookshelves.” If books are therefore friends, as they are truly, libraries and bookshelves are by implication their comfortable homes. It is thus expected that such genial relationship can only be strengthened by providing that friend with a well conditioned environment; filling its shelves and paying visit to them or bring them closer to you.

Libraries are the encyclopedia of information waiting to be tapped. They are one of the important knowledge-breeding centres often described as the repository of a nation’s culture and wisdom, and an intellectual stimulant. It stores the cumulative experience, the collective wisdom and knowledge about the entire country and the rest of the world. For this reason, libraries were in the past first point of attack in a war by the opponent. For instance, Library of Congress built in 1800 was attacked and most of its original collection was destroyed during the US War with the British in 1812 and 1814. This destruction prompted Thomas Jefferson, the then US President to sale over 6000 books of his personal collection to the library in 1815 through a recovery scheme put in place at that time. It was built exclusively for the US Congress members for research purpose, and later opened to the public, but only congress members and judges can borrow books from it. Today, this library is the biggest library in the country and tagged, ‘library of last resort’ and has an annual budget of well above $600m today.

However, the development of libraries in Nigeria started aggressively from its birth, and that effort gained the support of foreign agencies and organizations who provided grants at different periods, but the major impact was championed by the regional leaders. A document that rightly mirrored the use of books and libraries in pre-colonial Nigeria was one by United Nations Educational, Scientific and Cultural Organization (UNESCO) which was among the papers presented at the two-week regional seminal organized by the same world body between10th-22nd September 1962 held at Enugu entitled, “Present Situation of Public Library Development in the English Speaking African Countries.” On Nigeria, the document stressed that each region was responsible for the establishment and management of its public libraries where it compared their activities in the then three regions. It showed that operations of libraries in the regions predated our independence. On Eastern Nigeria, it stated that the region had a Central Library built in 1959 which was managed by Eastern Nigeria Library Board. It continued that the East had a ‘Five-year Development plan’ to provide ‘Divisional Libraries’ across the region, and hence, as part of the implementation of this rewarding plan, it inaugurated the Port Harcourt Division in 1962, and in addition, operated mobile libraries with over 1600 books borrowed by its readers through the scheme. 

In the Western Nigeria, the document pointed further that the Ministry of Education was in charge of the libraries and operated three mobile libraries among ‘fifty local communities’. It emphasized that the region had a committee on Library development in meeting its future aspirations. One could presume that the use of books in libraries in this region predated other regions since some institutions in that region were established before independence like the premier University, University of Ibadan founded in 1948.

The document further stressed that libraries were managed in the Northern region by its Education Department and stressed further that, “Northern Region was first in the federation (1952) to organize library services on a wide scale. The centre is Kaduna, the capital. Facilities are provided for the locality and the schools, native authorities and teachers training-centres. The service has the additional task of providing a centre for bibliographical information; ‘monthly lists’ are issued to all institutional borrowers.”

Consequently, in one of Nnamdi Azikiwe’s classical works entitled, Renascent Africa, he passionately remarked, “Universities have been responsible for shaping the destinies of races and nations and individuals. They are centres where things mater ial are made subservient to things intellectual in all shapes and forms. No matter in which field of learning at any university, there is an aristocracy of mind over matter — Black Africa has no intellectual centre where the raw materials of Africa humanity may be re–shaped into leaders in all the fields of human endeavor — with 12 million pounds there is no reason why the libraries, laboratories, professors cannot be produced right here, and continent (Africa) can become overnight ‘A Continent of Light.’” This is the more reason why when University of Nigeria, Nsukka came on board he personally donated about 12,000 books, including Journals to start its library in October 1960 which was later named after him. This single donation was very symbolic and re-affirming his conviction towards the development of his people through books.


By 1967, the Eastern Nigeria Library Board had over 156,000 volumes in its system of divisional and branch libraries which were strategically positioned at Ikot-Ekpene, Onitsha, Port-Harcourt and Umuahia, and the Central Library at Enugu which positively indicated that the ‘Five-year development plan’ pointed out earlier in the UNESCO document had achieved some of its main objectives.


Today, libraries, Museums, Archives have helped developed countries intellectually to achieve successes because almost everything in the past have been documented and preserved which challenge the present in its leap for the future. These countries are competing among themselves to keep space with their developmental processes and agendas. Below are the ten biggest libraries in the world:

1.    Library of Congress, Washington, DC with about 30 million books in stock built in 1800.

2.    National Library of China stocks 22 million books built since 1909.

3.    Library of the Russian Academy of Sciences collects more than 20 million books since 1714 when the library was completely built.

4.    National Library of Canada 18.8million collections built in 1953.

5.    German National Library standing in the area since 1990 and it stocks 18.5m books.

6.    British Library built in 1753 and it stocks 16m collections of books.

7.    Institute for Scientific Information Russian Academy of Sciences stocks 13.5million books constructed in 1969

8.    Harvard University Library and stocks 13.1m collections built since 1638

9.    Vernadsky National Scientific Library of Ukraine collected 13million books since 1919

10. New York Public Library has 11million books built in 1895.

It is not surprising to see U.S. libraries occupying positions 1, 8, and 10 from their innovative and responsive educational system which is among the best in the world and this is the more reason why they are leaders in almost every field of knowledge i.e. science, arts, technology, management etc. One cannot achieve this with ignorant or illiterate demography. The development of the human element is the key here.

In Africa, the largest libraries are: the Johannesburg Public Library, with more than 1.6 million volumes in South Africa followed by Ahmadu Bello University (Kashim Ibrahim) Library in Nigeria with a collection of about 1.2million volumes, then The National Library of Nigeria which has about 1.054 million volumes. The National Library of Algeria has over 950,000 volumes, the University of Algiers’ library has about 800,000 volumes. Other biggest libraries in Nigeria includes: the University of Nigeria, Nsukka has 717,000 volumes, The High Court of Lagos State holds a collection of 600,000 volumes, and University of Ibadan library contains 450,000 volumes. Other sizable university collections are University of Ife 401,000 volumes, University of Lagos 375,000 volumes. Also the largest Libraries in Ghana are: University of Ghana (Balme Library) in Legon has around 362,000 volumes and is the largest research library in the country, followed by University of Science and Technology Library with 310,000 volumes. The problem with Nigeria’s volumes is that we have the largest population on the continent and by implication we should have the largest libraries in the continent aiming at between 5-10 million volumes of books each considering the number of prospective readers in the country.

Going digital is another challenge libraries around the world face, most especially in Nigeria. Computerizations through digitalization of documents, books, journals into electronic format in libraries in the country have become a major problem. Only few institutions today have successfully digitalized their library operations worldwide. But only a few institutions have incorporated electronic library (e-Library) system in their day-to-day operations in the country such as: Usmanu Danfodiyo University Sokoto, University of Nigeria, Nsuka, National Open University of Nigeria, University of Benin etc. This allow for quicker access and retrieval of information when compared with the time-consuming way of getting it on the shelves. Though, the evolution of the internet has to a large extent contributed to the declined in the influx of readers into the libraries in the country. Though, this is a topic to be discussed in another time.

However, the sharp decline in the use of books and libraries in Nigeria generally has reached ‘a state of emergency’ status awaiting declaration. This is also connected to the lack of concrete book and library policies in the country, what ought to serve as a pointer towards the country’s development. The National Library Act of 1964 that established the National Library of Nigeria, and the National Library Decree, 1970 which improved considerably on the 1964 Act requires serious and innovative amendment that should repositioned the libraries into 21st century book collection outfit.

It is part of history that the final draft of the National Book Policy in 1992 failed to take effect and all effort to come up with it in 2008 failed for the second time. The present book policy of the Federal Government which is presently beset with about 20 percent import duty and other hindrances are the problems seeking attention.

Several Initiatives and campaigns were developed to address this decline in reading-culture, but not much have been achieved. These includes:  the 1973 Ife Conference on publishing and Book Development; the 1983 First Nigerian National Congress on Books” held in Lagos; 1983 Nigerian National Congress on Books; 1984 Task Force on the Scarcity of Books and Stationery; 1987 Panel on a Book Policy for Nigeria; 1989 ODA/ World Bank Books Sector Study; 1990 National Council on Education Committee Report on the Rationalization of Textbooks in Primary and Secondary Schools; 1990 British Council-sponsored Conference to debate the Books Sector Study; August- September 1990 Ministerial Committee on Provision of Books to Schools and Colleges; August 1993 Nigerian Educational Research & Development Council Review Workshop on Preferred Recommendations for solving the problems of the Nigerian Book Industry and Formation of Implementation Strategies; April 1994 National Conference on Book Development organized by the Nigerian Book Foundation on the theme "Making Books Readily and Affordable”; “Get Nigeria Reading again!” since 2005; National Action Committee of the Federal Ministry of Education’s “Read Project”; and the current President Jonathan’s “Bring back the Book” initiative inaugurated in December 2010. All these ended up as mere rhetoric, and hoping the most recent one by the president will not fall into the same ditch.

Nigeria is today growing a generation of empty IQs. It is regrettable to point out that at the personal and family levels things have deteriorated.  People these days will build mansions and put everything in place including pets’ house but forget rooms for mini-libraries or corners for bookshelves. Today, parents have become enemies of themselves and their children by refusing to take responsibility of growing bright children. They no longer challenge them on the number of books they can read in a month, and thereafter ask relevant questions on the lessons learnt from such intellectual exercise, instead electronic/video games, cable cartoons and  football were allowed to takeover their homes. The biting fact is this country cannot achieve its vision with obtuse population.

The primary and post-primary schools are the biggest hit where libraries at these levels of education are in unforgivable state of disrepair both in private and public schools, and in most cases they do not even exist. Hardly will one come across a school with library containing 1,000 different books nowadays, not forgetting that providing qualitative education at this level goes beyond just providing blocks of classrooms through the various local interventions i.e. UBEC, MDGs, ETF etc. which authorities at all levels are guilty of. The process must be married with provision of competent teachers, excellent instructional materials, and relevant textbooks. There are also pitiful and countless experiences where a lot of students start from the primary through to the tertiary level but have never stepped into their schools’ libraries to read or borrow books. These accumulated negligence are costing Nigerians mass failure in examinations, growing number of ‘dropped outs,’ ‘educated illiterates’, incompetent graduates etc. translating into weak labour-force and economic developments generally. Though, most of the books in the shelves of these institutions have turned into archival material for lack of refurbishment over the years. Most of the libraries virtually lack contemporary books or editions that will motivate students to go into them and in their quest for new knowledge and innovative ideas.

However, successive leaders from these three regions that make up the current six geopolitical zones have abandoned these legacies, and have since developed lukewarm attitudes towards human development through books and libraries. The country is in this comatose state intellectually because the aggressive approach of these founding fathers had lost its steam long ago and the problem of lack of continuity, vision and foresight for growing people intellectually has been identified as the bent of our development. 

There is no doubt that these founding fathers were very practical in implementing their visions of empowering their people with the best education available then and to be candid and fair to them, they were actually visionary and hence planned and executed responsible administrations in their era, as they collectively saw human capital as the key to societal development.


For Nigeria to achieve vision 20:20:20, it must aggressively reposition its education sector most especially its library system in accordance with the best practices and global trend. Our institutions lack adequate and up to date books and libraries, this has to change because nineteenth or twentieth century knowledge alone cannot take us to the promise land as this is the case with most libraries across the country today. We must be seen to be competing with the rest of the world in the pursuit of functional knowledge for the citizenry. A holistic approach must be used to get the country to surpass its past glory on the use of libraries which may among other ways include: sustainable campaigns targeting all Nigerians from the family level to the community level through to the national level; the country must have all-inclusive and innovative national book and library policies that will strategically revive our decaying library system and improve on the dismal position of books in the public psyche; all schools must have at least a functional library supported by governments at all levels as done during the PTF intervention during late president Abacha’s regime and the private sector must also be involved; government at all levels must support writers through a national endowments for writers and literature; subsidizing of books to citizenry to make them affordable which the anticipated impact will be more than the ones given to petroleum products currently.


References:

Arts, Libraries and Museums http://www.countriesquest.com/africa/south_africa/arts/libraries_and_museums.htm (accessed 21 July 2011)

C.C. Aguolu and L.E. Aguolu. A Force in Library Development in Nigeria. World Libraries VOL. 07, NO. 2. 1997 http://www.worlib.org/vol07no2/aguolu_v07n2.shtml (accessed 21 July 2011)

Ike, Prof Chukwuemeka. Book Publishing in Nigeria. (September 2004)

Ker, Apegba.(?) Problems of the Book Industry and Educational Development in Nigeria: Lessons for the 21st Century. Nigerian Educational Research & Development Council. Abuja:

Library of Congress. http://www.loc.gov (accessed 3 August 2011)

Libraries and museums - Algeria - located. http://www.nationsencyclopedia.com/Africa/Algeria-LIBRARIES-AND MUSEUMS.html#ixzz1Sh2VCf40 (accessed 21 July 2011)

Muller, Beulah ( 2008) Challenges facing Special Libraries  in South Africa. Gordon Institute of Business Science. Johannesburg. Pp 107-120

Nok, Grace. The Challenges of Computerizing a University Library in Nigeria: The Case of Kashim Ibrahim Library, Ahmadu Bello University, Zaria. Library Philosophy and Practice Vol. 8, No. 2 (Spring 2006)

Ojiabor, Onyedi. National Book Policy out Soon – FG. Punch newspaper. Lagos: 22 April 2008

Quindlen, Anna. Public & Private; Enough Bookshelves. New York Times: New York: 7 August 1991

UNESCO (1962). Regional Seminar on the Development of Public Libraries in Africa: Present Situation of Public Library Development in English Speaking African Countries: Paris.

NUPE PROVERBS AND THEIR MODERN USAGE: A CALL FOR CONCERN

BY

Isyaku Bala Ibrahim

Languages are the core of human existence which makes interaction and understanding among races possible. People communicate with one another in order to make their presence felt or to solve a given problem or respond to issues at hand or just to satisfy their manifest egos. A verbal expression or communication produces chains of messages interestingly linked to one another to make sense, and it can be said to be effectively meaningful or sensible when the speakers involved understand each other and act accordingly. These expressions can be in the form of discussions, decisions, idioms, tales, stories, proverbs etc. The advancement of these expressions symbolizes the development of the language putting into consideration the changes in its immediate environment over time.

Nupe Language is a language whose speakers are known as Nupes, Nupecizhi, Takpa, Nufawa, or Anupe by the neighbouring tribes. They are predominantly found in the North-Central Nigeria precisely in Niger, Kogi, and Kwara States, and the Federal Capital Territory. It is one of the languages in Nigeria whose speakers use proverbs most often in their day-to-day expressions.

Therefore, Nupe Proverbs are popular sayings among the group that convey messages that are traditionally moral to support, reject, and correct a phenomenon or perception within its communities. Hence, from a critical analogy of a collection of proverbs, one finds a fundamental shift in their structural composition and usage, which led to the springing up of mutated kind of proverbs taking over the airwave in talk shows and audio tapes of Nupe music which are quite disturbing. Though, one cannot tell exactly when this drift actually began, but one probably believes it started centuries ago when interactions between Nupe people and their neighbours strengthened, and the coming of the new religions and colonialism into the then Nupe Country, and the modernity that followed later.

The language and precisely its proverbs went through a period of transmutation or unnoticed stages of fusion with other languages, the process which were principally acknowledged by some of its speakers to gain general acceptance but most often kicked against completely by a few of its conservatives.  However, the process of identifying a traditional proverb embedded with it its innate quintessence from its ‘post’ or those that had slightly changed due to uncontrolled influence of modernity and the ‘mega’ languages such as Hausa and Yoruba on a part as its neighbours; and foreign (Arabic and English) on the other part could prove very difficult as these languages had for long and still playing the role of lingua-franca and are still  been use in carrying out religious duties and rites within the Nupe Societies. The influence of these languages was referred to by Banfield (1915.) as ‘foreign elements’. In his argument, Banfield states, “considering that the Nupes and Yorubas are so closely allied, there are remarkably few Yoruba words to be found in Nupe.” He continued that, “Hausa has been laid under contribution far more, and, in the towns especially, a good many Hausa words are in common use, though in the villages the people keep far more to the pure Nupe without using these Hausa equivalents.  A good many Arabic words have found their way into the language through the Mohammedan religion that the Fulani conquest imposed some hundred years ago. These are naturally words connected with religion, such as malayika = angel; aduwa = prayer, tuba = repentance, gafara = forgiveness, etc. These are generally slightly different from the Hausa equivalents, being the Nupe method of pronouncing the Arabic original, and are not to be considered corruptions of the parallel Hausa adoption from the Arabic.”

However, these foreign languages are the remnant of colonialism or neo-colonialism which is also a prime factor that understandably infiltrated into the native languages. The teaching of these languages in schools and religious centres has open up the societies; and devastatingly making the native languages struggling for survival or else face extinction. This possibly occurs as a result of the use of Hausa language throughout Northern Nigeria for centuries as lingua franca by other languages for interaction and transactions. Their impact on the Nupe society and others had overwhelmingly distorted the thinking of the upcoming generation of the natives; this generation now sees their languages more of strange-tongue languages than their mother-tongues. They do not see their language as a natural treasure that most be used and preserved at all cost. These nonchalant attitudes of the natives most especially in the towns had further down play the powerful messages embedded in these proverbs making them contemporaneously irrelevant, or only applicable to the natives’ musicians to chant in amusement which most of the chanted proverbs are often distortedly pass across to the audience.

Therefore, for proverbs to remain in their original form for too long will simply play down a simple rule of nature that everything-proverbs inclusive are subject to change, most especially when they remain in their oral or unwritten forms. These proverbs in their transient process from one generation to another will naturally be prone to structural and content modifications in their usage by the chains of speakers in successive generations over a given period of time putting into consideration the external factors. The product of this process and its resultant changes from the original proverbs is what Aderemi Raji precisely referred to as ‘Postproverbials’.

In addition, to a strong Nupe traditionalist, the expression of these malformed proverbs could be seen as abnormal; while a Nupe scholar or modernist will look at it from a different angle possibly positive or will see it as language development that might not actually be acceptable to all, most especially if the parent proverb that is expected to stand the test of time disappeared gradually. So both proverbs: parent and novel could easily be identified when some yardsticks are developed that will allow for more study into the proverb dynamics as in the ‘Postproverbials study’ which could help the situation and thereby coming into common term with the dynamic of linguistic changes. Perhaps, these novel proverbs despite their new disposition in the true sense possess almost all features of any standard proverb: sensible, truthful, forthright, ability to provoke and enrich ideas, decisions or thoughts, and even entertain the targeted listener(s). One major thing these proverbs lack is the genuine inventiveness.

However, below are some instances showing the similarities and differences between a parent proverb (a) and the mutated one (‘Postproverbials’) (b):

Example 1

1. Wo gá yikuru ò man nangi, wo à be la vata ò  kansanna.

             If you lend your flour to a sheep, you will pick-up your calabash-tray

             empty.

2. Wo gá yikuru ò man nangi, wo à le le madan.

            If you lend your flour to a sheep, you sleep with hunger

Here the difference occurred at the second phrases of the proverbs (a) you will pick-up your calabash-tray empty and (b) you sleep with hunger. Vata (calabash-tray) is an old domestic or kitchen utensil whose use is fast fading in Nupe homes as it is been replaced by the modern iron, steel or rubber tray even in the remotest villages in Nupeland.  Grain flour is used principally for making solid porridge (eje), and in a situation where it is given to an animal; you will definitely not expect its recovery. Hence, both proverbs technically mean -a distrustful person should not be entrusted with anything.

The examples 2 and 3 below further explain this kind of transmuted proverbs:

Example 2

a.                  Bawu Soko à ce be da abo.

                  God’s knowledge above this is the direction.

b.                  Bawu Soko à ce eba kpe.

                  God’s knowledge surpasses what is known.

Example 3

1. Lafiya gá wun éyékan ò.

            It is only the healthy that can move around.

2. Lafiya gá wun ekan ò.

            It is only the healthy that can smell aroma.

Example 4

a.                  Yajinci ù  tigi kpe Soko, wun ga tigi kpe yizheci ma.

                   The poor should cry unto God not man.

b.                  Talaka tigi kpe Soko, ga tigi kpe yizheci ma.

                   The poor should cry unto God not man.

In the example 4 above, Hausa Language has successfully smudged on the language as it has influenced the parent proverb (a) with the word talaka which replaced yajinci, though the two words have the same meaning as the poor. A further scrutiny of the proverbs to prove this influence revealed as the root word for yajinci is yaji which means poverty or jiya (impoverishment), while in Hausa, poverty means talauci.

Example 5

  

      a.  Dagbá cikan: éná kanma è wu won.

           A wild elephant is brought down by many bullets.

      b.  Dagbá cikan: nance kanma è wu won.

            A wild elephant is cooked in many kitchens.

            With collective effort, you can perform the most difficult tasks.

Conclusively, Nupe proverb can only survive all form of influence when its people recognize that there is a fundamental problem that will require holistic approach to tackle them.  The future of any language depends largely on the natives themselves taking a bold step by institutionalizing the language into every aspect of their lives through documentation and publication of every aspects of the language and teaching same to its people in schools with standard curriculum.  Aggressive campaigns should be embarked upon to enlighten the natives on the significance of their language in contemporary Africa whose cultural diversity is treasured.

References:

Aderemi, Raji-Oyelade. Postproverbials in Yoruba Culture: A Playful Blasphemy’ Research in African Literatures: Vol. 30, No. 1, Spring 1999.

Banfield, Alexander W. (1915) A Grammar of the Nupe Language, Together with a Vocabulary. London: Richard Clay & Sons Limited.

Ibrahim, I. B. (2009) ‘Eganmaganzhi Nupe (Nupe Proverbs)’, Over a thousand (1000) Proverbs with English Translation and Explanations. Minna: Gandzo Enterprises.