Opinion
Addressing Almajiri Phenomenon
That great floods have flown from simple sources, or that big fleas grow from small fleas, are old idioms which remind us that disturbing social anormalies usually arise from small beginnings which we ignore, to our own detriment. Almajiri phenomenon which has to do with going cap-in-hand, street-to-street, begging for alms, may be a culture and approved in some religious circle, is a practice that must be brought to an end immediately. “Stop This Begging Attitude” – ref. The Tide of Friday, January 21, 2022 (Page 9), should include the almajiri culture.
Almajiri culture probably originated from the plight of street urchins and homeless destitutes whose conditions brought about an intervention by some religious leaders. Such street children and destitute persons were taken off the streets and kept under the custody of religious bodies that sought to rehabilitate them. In order to support their maintenance such helpless persons undertook some organised process of house-to-house begging for charity. Leaders of various begging groups would render accounts of what they got daily to the religious leaders responsible for their custody and feeding.
Especially on the days of worship, almajiri groups would be seen in some worship centres begging for alms which range from monetary gifts, to food items, clothings and drugs or insecticide and detergents. With time, there grew up some organised rehabilitation centres away from homes of individual religious leaders, and with various charitable organisations taking interest in and giving support for the maintenance of a growing number of destitute persons. This practice was predominant in Muslim communities.
Apart from street children with no one taking care of them, there were also some adults who were homeless or disabled, with pathetic physical conditions. Expectedly, public health became an issue arising from some of the destitute persons having some contagious and communicable diseases which must be checked from spreading. Thus, public health officials from local and external authorities got involved in the affairs of migrant begging groups, under the custody of religious organisations. Some individuals and groups who gave regular support to the almajiri beggers sought for some tax waivers in view of their humanitarian and charitable gestures.
From an informal, humanitarian practice almajiri phenomenon became a culture and way of life, whereby some individuals and groups sought to use it as a means of making some impact in the society. From record keeping of the number of indigent persons under one cluster, to the amount of money derived daily as charity and expenditure on feeding and medical needs, the almajiri affair became a unit under the scrutiny of various religious bodies. From abandoned children to helpless young mothers jilted by some randy men, the almajiri phenomenon became a rehabilitation activity demanding a wider support from humanitarian organisations, but little from government.
Obviously young persons grow into adults, whereby there is also expanded range of responsibilities. While young persons and disabled adults go into the streets begging for alms, able-bodied adults from the almajiri origin would have to engage in some other productive activities. Such productive engagements would range from shining and mending of shoes, to apprenticeship in other trades and menial jobs. Indoctrination and other mind-control programmes also featured as part of almajiri culture.
It would not be an exaggeration or hate speech to say that membership of extremist religious groups such as Boko Haram and ISWAP etc, would have some relationship with the almajiri phenomenon. Available records of academic research studies on the alamjiri phenomenon (1975-2008) show that graduands from rehabilitation centres rarely fit into the society or locate their homes of origin. They may not go into a life of crime, but there is evidence of an indoctrinated mindset which places the root of their plight on the wider society, especially the distribution of social resources and good things of life.
Without pointing accusing fingers at religious teachers, sociological research works on almajiri phenomenon in Nigeria would suggest that “a mindset of aggression towards society” has some roots in “ideas dished out by clerics …” Perhaps there are religious preachers and teachers who would trace economic and moral ills of the society to “Western education and capitalism”. It is possible, in this regard, to say that Boko Haram ideology derives from this stone-throwing theology of Western education being responsible for the ills of humanity. There are preachers who say it openly that “Sharia Law is the solution” to the ills of humanity.
Wole Soyinka would say: “This, no honest men will deny: Man has failed the world or the world has failed mankind.. Then question further: What faiths and realms of values have controlled our earth till now?” The implication here is that the two dominant religions in Nigeria-Islam and Christianity-must bear much of the blames for the values and orientations that have failed to bring succour and right guidance to humanity, so far. Almajiri has its roots in religion, and so also Boko Haram, albeit with the intention to sanitise the society.
Unfortunately, the glaring reality is that existing religious dogmas, enlightenment and practices have not provided ideal succour to address the ills of humanity. The culture of begging, which includes tithes and donations, purportedly for the purpose of “doing God’s Work” has been grossly abused, corrupted and turned into an economic affair. Secular begging, ranging from “anything for the boys”, to contract inflation and budget padding, are various means of corruption. Religious begging would include the demands on adherents to “sow seeds” and make donations for the purpose of carrying out God’s work. These antics have been responsible for much abuses in religion.
Official begging which takes various forms of lobbying and hustles to inflate security votes have not only exposed the nation to avoidable vulnerability, but also opened doors for all forms of abuses and misuse of public funds. Mrs Ezeaku would draw our attention to the need to build a new ethos that would place emphasis on self-respect and dignity of labour. A reference was made to a National Ethics and Integrity Policy, as a part of Nigeria’s 60th Independence Anniversary celebration.
That Nigeria has core values as Human dignity, Patriotism and Personal Responsibility, Voice and Participation in nation-building, Integrity, National Unity and Professionalism, would mean that there are available guidelines for steering the nation in the right direction. To follow such right directions would not include sponsoring banditry, baking a national cake that requires ruthless rat-race to be consumed by a few clever hustlers, or using religion as a political and economic instrument, etc. The almajiri phenomenon is an indicator that the National Ethics and Integrity Policy exists merely. on paper.
By: Bright Amirize
Dr Amirize is a retired lecturer from the Rivers State University, Port Harcourt.
In the ongoing search for viable tools of national development, Nigeria has often overlooked one of its most potent, indigenous resources: Nigerian English (NE). At the intersection of our multilingual heritage and postcolonial reality lies a unique variety of English shaped by the tongues, textures, and tensions of our society. Far from being bad English or a mere deviation from British and or American standards, Nigerian English already recognised by Oxford English Dictionary is a legitimate, living linguistic identity colourfully crafted by our culture, history, and communicative needs. It is a vibrant testament to our collective identity, far more than just a dialect. It is a language woven into the fabric of our daily lives, reflecting our unique history, diverse culture, life style and shared experiences. From the rhythmic cadence of our spoken word to the expressive idioms and proverbs that salt and spice our daily conversations. Indeed, Nigerian English embodies our distinct ways of seeing and interacting with the world at large. It is the language of our markets, our music, our literature and our homes, a powerful and unifying force that proudly declares who we are as Nigerians.
As both a scholar of World Englishes and a keen observer of Nigeria’s socio-political landscape, I contend that Nigerian English properly recognised, adopted , adapted, standardised, and strategically deployed holds immense promise for solving the nation’s challenges in education, economic growth, national unity, and all round inclusive development.
It is time to legitimise Nigerian English, not merely as a medium of instruction but as a strategic tool for reimagining our collective progress.
Education: Bridging Access and Relevance.
Nigeria’s educational system continues to suffer from a fundamental disconnect between curriculum content and learners’ every day experiences. Much of this disconnect stems from the rigid, often artificial imposition of ‘standard’ British English norms in classrooms that are otherwise deeply Nigerian in cultural and linguistic texture. The result? Students are forced to think, read, and write in a language that is alien to their sociocultural context. Many perform poorly not due to a lack of intelligence or potential, but because their cognitive environments are estranged from the medium of instruction. Nigerian English, with its lexical innovations (e.g., “go-slow,” “flash,” “gist”), semantic shifts, and pragmatic norms, offers a more intuitive, accessible bridge to learning example in foundational literacy, civic education, and community-based pedagogy. A deliberate incorporation of Nigerian English in teaching materials, especially at the nursery, primary and secondary levels, would not only improve comprehension but also affirm learners’ identities. A child who sees their speech patterns represented in textbooks and examinations is more likely to believe in the value of their intellect and voice.
Economic Empowerment: Language for Inclusion and Participation
English remains the language of official documentation, digital platforms, trade, and business in Nigeria. However, the language variety typically promoted in these spaces often alienates the very people it seeks to empower. Entrepreneurs in local markets, artisans, small-scale farmers, and tech-savvy youths from informal sectors speak Nigerian English yet economic literacy campaigns, banking systems, and tech applications are delivered in overly formal, standardized registers. By recognising and integrating Nigerian English into economic discourse particularly in digital financial education, vocational training, and SME development, we can bridge this gap. Language is access, the basic purpose of language is communication. Simplified, localised, and culturally resonant English will improve financial inclusion, digital participation, and the reach of national economic initiatives. It is not a simplification of content but a sophistication of access.
In a nation, Nigerian English is the only unifying code across ethnic, regional, and social lines including the elite class. While our indigenous languages remain invaluable repositories of culture and identity, Nigerian English offers a shared space of communication, a common linguistic currency. More than pidgin, which still carries socio-linguistic stigma in formal settings,
Nigerian English exists as an organic hybrid carrying the intelligibility of international English, while being grounded in Nigerian expressions, metaphors, and mannerisms.
It is a language that has evolved to carry our jokes, our frustrations, our politics, and our aspirations. By officially embracing Nigerian English as a pedagogically acceptable, nationally relevant variety, we affirm a sense of ownership in our shared national voice. Policies that legitimise Nigerian English in media, literature, and even public service communication would further enhance our sense of collective identity and belonging.
National Growth and Development: Rewriting the Nigerian Narrative Language is not neutral, it shapes perception, policy, and potential. Nigerian English, as a symbol of postcolonial linguistic agency, allows us to narrate our own realities rather than borrowing idioms of development from other nations. From Nollywood scripts and Afrobeats lyrics to the daily banter in markets and parliament, NE has given Nigerians a way to own and export their narratives. Ignoring this linguistic resource in our development agenda is to continue importing frameworks of growth that do not fit our reality. Let us promote Nigerian English in local tech start-ups, international diplomacy, cultural exports, and educational policies. In doing so, we redefine what it means to be globally relevant and locally rooted.
It is time for the National Council on Education, curriculum developers, university faculties, media regulators, policymakers and indeed government to begin a deliberate process of codifying and standardising Nigerian English, taking into account its lexical features, phonology, pragmatics, and stylistic markers. The goal is not to replace international Englishes but to establish our own legitimate variety within the global Englishes spectrum. Let us be bold enough to teach in the English we speak, write policies in the English we live by, and train future generations to embrace their linguistic heritage not as a limitation, but as a launchpad for transformation. In our tongue lies our strength. Nigerian English is not bad English, broken or Pidgin English; it is our own English, our identity language, a reality picture of who we are and represent. And most importantly, it is a very powerful development tool we have yet to fully embrace.
Nneka Emeka-Duru
Dr. Emeka-Duru, a World English specialist, wrote from Port Harcourt.
President Bola Tinubu’s visit to Benue State on Wednesday, June 18, 2025 was an indication that he is a leader that has listening ears. Many Nigerians had called on him, as the father of the nation, to visit Yelwata community in Benue State, where armed criminals murdered over 100 people penultimate weekend and destroyed their property and he did exactly that.
Though the President could not get to Yelwata community, “because of rain, flood and bad road”, his visit to the State, his town hall meeting with some key stakeholders, his visit to the victims of the tragedy in the hospital, speak volumes of his quality of leadership and Nigerians appreciate him for that and hope that other leaders in the country will learn from him.
During the town hall meeting at the Government House in Makurdi, the President queried the Inspector General of Police, Kayode Egbetokun, why no arrest had been made since the heinous crime was committed and directed him and the Chief of Defence Staff, Christopher Musa, to immediately arrest killer herders, who perpetrated the crime.
That was quite commendable because we cannot have the much-needed peace in Benue and other communities in the country where killing has become the order of the day if there is no justice. After every such tragic wanton killings, the police, the military and other security agencies claim to be on top of the situation, assuring that there would be no repeat of such deadly attacks.
But what we never hear or see is that anybody was arrested, prosecuted and jailed for the crime committed. That emboldens the criminals to keep attacking innocent citizens with impunity. Nigerians hope to see things done differently going forward.
Nobody, irrespective of his tribe, religion or political leaning should be above the law. No tribe should be treated as a sacred cow if Nigeria must move forward.
It is hoped that the heads of the Department of State Services (DSS) and the National Intelligence Agency (NIA) will act on the President’s directives and intensify surveillance and gather actionable intelligence to apprehend the perpetrators.
It is also high time the nation’s security agencies and the government at all levels were more Proactive than reactive. They should be able to prevent these deadly attacks from happening instead of running around when the deed is already done. They really need to synergise and re-strategise towards better results since obviously the strategy deployed all the while has not been effective.
It was also good that the President touched the sensitive issue of ranching. He urged Governor Hyacinth Alia of Benue State to allocate land for ranching and directed the Minister of Agriculture and Food Security to follow up.
Reports have it that at the core of the agelong conflict in Benue State is unrestricted cattle movement which results in destruction of farms and crops. The State has for decades been enmeshed in a persistent and deeply troubling conflict mainly between local farming communities and nomadic herders over grazing rights, land encroachment and destruction of crops.
The Chief of Defence Staff puts it this way, “Now, from what I have observed, two or three basic things, one is the issue of land, [between] indigene and non-indigene, [is] critical, which is political. That’s supposed to be sorted out politically.
“Secondly, the issue of the movement of animals. I’ve told people over time that when they say farmer, headers clash, clash means two things are moving. But if a farm is [just there] and an animal comes in, it is not a clash, it’s somebody entering somebody’s [asset]. So, we must find solutions to how, which means if the animals don’t move, we don’t have issues.
“Now again, because of that again, we have issues of rustling of animals, which means if we don’t even rustle animals again that are moving again, there won’t be most of this problem.
The quest for a lasting solution to the clashes led to the enactment of the State’s Open Grazing Prohibition and Ranches Establishment Law (2017). The law bans open grazing and mandates ranching. The effect of this is hardly seen as cattle still roam freely in Benue State just as in other parts of the country, including the nation’s capital, Abuja.
The Director General of Benue Peace and Reconciliation Commission, Josephine Habba, recently lamented that though the anti-open grazing law is still valid, the enforcement operatives are not that of the State, thereby limiting the power of the State over the violators of the law.
The leadership and members of Miyetti Allah Cattle Breeders Association of Nigeria (MACBAN) and other such associations should therefore, key into the President’s plan of ranching. MACBAN and other well-placed Nigerians who are in the business of cattle rearing should invest in ranching as it is done in other parts of the world.
It is no hidden fact that Benue indigenes are predominantly farmers. They depend on farming to cater for their needs. They have the right to farm in their ancestral farmlands just as the cattle breeders being citizens of the country, have the right to live and carry out their business in any part of the country. So, there is the need for a balance, an arrangement where the two parties carry out their businesses without encroaching on each other’s space. That is why ranching or controlled grasing, as some people choose to call it, is very important.
A coherent national grazing policy that supports ranching should be developed. Both federal and state governments should invest in building modern ranches with proper facilities, veterinary services, and access to water, particularly in the Northern states where herders traditionally originate. This will reduce the need for migration into farming territories.
It is also important that for there to be the desired lasting peace in Benue State, Tinubu and the heads of the nation’s security agencies should look into the comment of the paramount ruler of the Tiv Nation, Tor Tiv V, His Royal Majesty James Ayatse in his address at the stakeholders meeting on Wednesday.
He said, “What we are dealing with here in Benue State is a calculated, well-planned and full-scale genocidal invasion and land grabbing campaign by herder terrorists and bandits. This has been on for decades and it’s worsening every year.” The same view had been shared by the Benue State Governor, Hyacinth Alia and some other indigenes of the State. A thorough investigation is needed to ascertain the veracity of the allegation and deal with it before it is too late.
It was really good hearing all the fatherly advice of the President to Alia. There is no doubt that if the governor works with those words of wisdom, Benue will be a better place to live in. The governor should wake up and face the challenges facing him squarely, never forgetting that his allegiance is with the people of the State and not to some individuals of a political party.
Benue State (the food basket of the nation) is a very important part of the country. The lingering insecurity in the State, if not urgently dealt with, may pose a big threat to food security in the country.
All hands must, therefore, be on the deck to restore peace in Benue State and other parts of the country. It is high time the government rose above ethnic, religious, and political interests and took bold, coordinated action towards restoring peace to the State. The people of Benue deserve peace, dignity, and the opportunity to thrive in their ancestral land. The time to end the agelong conflict is now. Silence and half-measures can no longer be an option.
Once again, thank you our dear President, for visiting Benue. We hope there will be a follow up to ensure that all your directives to the security chiefs are carried out . More of such a visit to other parts of the country.
Calista Ezeaku
The floods have done it again! No thanks to our governance systems that enables such tales of bad fate. Our national encounters with floods have become annual meets in which Nigerians have had to be vulnerable to inundating floods. Every incident becomes a combat with nature in which Nigerians have been made no match. Many unlucky Nigerians have had to endure overwhelming onslaughts from floods, some not surviving to tell the stories.
The sad event that just occurred at Mokwa in Niger State has once again reminded us that we have entered the Season 2025 Rendezvous With Floods. Yes, the flood season is here again! It also appears that by our inactions to check the floods, we have entered some unwritten agreements with same, to annually decimate the lives of hundreds of Nigerians whom conditions of life placed on the paths of menacing floods. As humans fail to be humane to their fellow, why would the floods?
Even as flood prevention and mitigation activities draw huge budgets from government purses annually, they remain as ravaging as if they were never envisaged, the result of which many lives, properties and natural resources of innocent Nigerians are sacrificed yearly.
In the current tragedy at Mokwa more than 150 lives have so far been confirmed dead. Regrettably, the figures may go further as rescue operations continue. According to reports, mayhem descended on innocent residents who were asleep in the early hours of Thursday, May 29, 2025 in the neighbourhoods of Kpege at Mokwa, when torrential downpours led to surprising surges of water. In the ensuing confusion in which buildings and market areas became submerged amidst collapsing structures, hundreds lost their lives, buildings destroyed and many displaced. Those lucky enough to have escaped alive now face the frustration of sudden displacement.
Even as floods have become one of our intractable, annual woes, the latest incident at Mokwa remains heart-bleeding, considering that no less than 200 lives were lost to flooding in the same area in 2023 and over 386,000 were displaced. Such horrendous flood disasters keep recurring as a national tragedy.
In 2022 Nigeria made world headlines when CNN and other international media carried reports of one of our worst humanitarian flood disasters during which over 500 persons perished, about 1,546 injured, and over 1.4 million persons displaced by floods. The CNN also added that about “45,249 houses were damaged, 76,168 hectares of farmlands partially destroyed while 70,566 hectares of farmlands got completely destroyed.” That year, 27 out of Nigeria’s 36 states struggled with floods while access to the Federal Capital Territory, Abuja was threatened.
The more salient impact which draws lesser attention from the media is the trail of terrestrial erosions that etch our environments each flooding season. With widespread areas of farmlands, residential areas and coastal communities being washed away by floods yearly, the ecology of many parts of Nigeria continues to degrade in magnitudes unimageable.
***********Regrettably no lessons appear to have been learnt from flood incidents such like occurred in 2022, otherwise we would not have been experiencing subsequent scales of recurrences.
Nor have the preventable drownings of a colossal number of lives been enough to trigger official inquiry into the activities of our national emergency management programmes, and their associated agencies.
In the face of huge expenditures recorded in yearly national budgets through the Federal Ministry of Humanitarian Affairs, Disaster Management and Social Development to finance the National Emergency Management Agency (NEMA), it should be puzzling that no one has ever been held liable for the failures to safeguard areas prone to floods, the recurrent inability to swiftly come to the rescue of flood victims, and the consequential deaths. Even from the reported lamentations of victims, it is discernible that most often, relief materials reach victims almost a year after incidents. And that is for those lucky enough to secure reliefs. Designated places for Internally Displaced Persons (IDPs), may pass as mockery of the essence.
With respect to the Mokwa flood mayhem, NEMA claims it “Had prior to the incident, issued multiple early warnings regarding likely flooding in flood-prone regions like Niger State.” Probably in an attempt to shift blames to local authorities claimed further that, “Despite these efforts, the scale of the disaster revealed the limits of national-level warnings without sufficient ground-level implementation.” But as the apex disaster management agency in the country, is NEMA’s job only to raise alarms for local authorities? What hindered the deployment of its Early Warning and Preparedness mechanisms?
Being under the Humanitarian Affairs, Disaster Management and Social Development Ministry, one may wonder if NEMA is not being choked under a ministry saddled with so many social duties, moreso, a ministry notorious for its social fund embezzlement scandals. For swifter operations, NEMA should operate from a ministry dedicated to special duties, or placed under the Presidency.
This nation has had so many innocent lives devastated needlessly by floods to have provoked national compunction in saner climes. Such regrets should have inspired decisive actions that prevent, or at least mitigate future occurrences to the barest minimum.
In our usual daily hustle, life may resume as normal for many Nigerians faced by many other daily struggles, and the memories of the over 150 who died at Mokwa will soon be forgotten. But it is pertinent to remind us that it is a crime against humanity to let helpless lives perish as such.
The menace of floods as occur on our part of the globe are preventable, as they are seasonal and predictable. Given all the technologies currently at our disposal, floods should not be as overwhelming as they have become. With conscientious efforts, floods could largely be prepared against and checked, while mitigating actions ensure that lives and resources are not destroyed on the scales being experienced. From the yearly outcomes so far, it is obvious that the requisite actions against floods are not being implemented, however how NEMA tries to defend itself.
In the meantime, it should be noteworthy that the Mokwa sad record is an early occurrence for the year 2025, and coming just from the River Niger flank of the country alone, when the usually worst crises from the River Benue axis are yet to commence. Officials of NEMA and those of concerned State Emergency Management Agencies (SEMAs) should not wait until the Republic of Cameroon embarks on the annual opening of its Lagdo Dam, and when communities downstream of the River Benue flank start wailing desperately, to take action. By then actions would be too little, and too late, and NEMA would issue another self-exoneration.
As NEMA goes nation-wide to sensitize the public on its National Disaster Preparedness and Response Campaign (NPRC) 2025, its activities should materialize in lives and resources saved against floods.