Aminu dogo biography books

Inshe conceived but later miscarried. His political engagements left little time for Hasia, who felt isolated. She resided in Aminu's family compound in Sudawa but later returned to her mother's home after a dispute with Aminu's stepmother. Refusing to return, their marriage ended. Aminu arranged for Hasia to work in a maternity hospital, a position she held until at least the early s.

Despite the end of their marriage, Aminu and Hasia remained on good terms. She attended his wedding in and, a year later, he sponsored her pilgrimage to Mecca. Chinua Achebethe influential Nigerian novelist and PRP colleague of Aminu, described him as "a saint and revolutionary". He further added that:.

Aminu dogo biography books: Mallam Aminu Kano GCON

British journalist and historian Basil Davidsonwho Aminu described as his friend, characterized Aminu as "the Teacher, the Rebel, the Crusader-Politician, and the Statesman-Parliamentarian". Adding to Davidson's description, Aminu described himself during a speech at the Bayero University 's Convocation Ceremony in as "a democratic humanist committed to elevating humanity and upholding the dignity of women".

She further described him as "a demagogue —ready-tongued, fanatical". Aminu was well known for his frugal lifestyle. Aminu's knowledge of Islam earned him the title of Mallam a title reserved for learned men in Northern Nigeria. He was an expert in Islamic jurisprudence and tafsirdelivering widely popular lectures on these subjects, especially in Kano.

That the shocking state of social order as at present existing in Northern Nigeria is due to nothing but the Family Compact rule of the so-called Native Administrations in their present autocratic form. That owing to this unscrupulous and vicious system of Administration by the Family Compact rulers, there is today in our Society an antagonism of interests manifesting itself as a class struggle, between the members of the vicious circle of the Native Administration on the one hand and the ordinary "talakawa" on the other.

That this antagonism can be abolished only by the emancipation of the "talakawa" from the domination of these conduits, by the reform of the present autocratic political Institutions into Democratic Institutions and placing their democratic control in the hands of the "Talakawa" for whom alone they exist. All parties are but the expression of class interests, and as the interest of the talakawa commoners is diametrically opposed to the interest of all sections of the master class, a party seeking the emancipation of the talakawa must naturally be hostile to the party of the oppressors.

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Aminu dogo biography books: Last Man Standing: Alhaji Aminu

In other projects. Wikimedia Commons Wikiquote Wikidata item. Nigerian politician — Early life and education [ edit ]. Teaching career [ edit ]. Bauchi [ edit ]. Bauchi General Improvement Union [ edit ]. Bauchi Discussion Circle [ edit ]. Bauchi Community Center [ edit ]. London [ edit ]. Northern Teachers' Association [ edit ]. Return to Bauchi [ edit ].

Sokoto [ edit ]. Northern People's Congress [ edit ]. Resignation [ edit ]. Political career [ edit ]. Pre-Independence — [ edit ]. Walter Miller's "Have We failed in Nigeria? First Republic — [ edit ]. See also: First Nigerian Republic. See also: Nigerian general election. Military rule — [ edit ]. Ironsi's regime [ edit ]. Gowon's regime — [ edit ].

See also: Nigerian counter-coup. The four regions of Nigeria top replaced by twelve states bottom in by the Gowon administration. Civil war — [ edit ]. Main article: Nigerian Civil War. Reforms in Kano State [ edit ]. Muhammad's regime — and Obasanjo's regime — [ edit ]. Main articles: Murtala Muhammed and Olusegun Obasanjo. Second republic — [ edit ].

Formation of PRP [ edit ]. Main article: Nigerian presidential election. Reactions [ edit ]. The PRP split [ edit ]. Aftermath [ edit ]. Death [ edit ]. Legacy [ edit ]. Nigeria cannot be the same again because Aminu Kano lived here. Hausa cinema and plays [ edit ]. See also: Hausa-language cinema. Reformist ideas [ edit ]. Women's empowerment [ edit ].

Islamiyya schools [ edit ]. Personal life [ edit ]. Family [ edit ]. Personality [ edit ]. Political quotes [ edit ]. See also [ edit ]. References [ edit ]. Makers of Modern Africa Second ed. United Kingdom: Africa Books Limited. ISBN University of California Press. Fleet, Kate ed. Encyclopaedia of Islam: Aminu Kano 3rd ed. Brill Reference Online.

Retrieved 1 February Religion and political culture in Kano. Internet Archive. Berkeley, University of California Press. C Sylvester The politics of tradition continuity and change in Northern Nigeria, Princeton, N. African revolutionary; the life and times of Nigeria's Aminu Kano. Dictionary of African biography. Nigerian political parties : power in an emergent African nation.

Africa Today. ISSN JSTOR Literatures in African languages : theoretical issues and sample surveys. The new Africa. London, Faber and Faber. New York : Praeger. African Arts. Federal Government in Nigeria. Retrieved 23 December Journal of the Historical Society of Nigeria. Indiana University Press. The Abubakar Imam Memoirs. Africa in Social Change.

Nigeria: Modernization and the Politics of Communalism. Michigan State University Press. Politics and aminu dogo biography books studies in comparative political sociology. Englewood Cliffs, N. The Guardian. Retrieved 31 December Journal of Education and Practice : S2CID The New Nigerian Elite. Stanford University Press. Shehu Shagari : Beckoned To Serve : an autobiography.

Nigeria : Heinemann ed. The Theory and Practice of Educational Administration. London : Macmillan Nigeria. Endangered Archives Programme in Hausa. Retrieved 3 January Nigeria: background to nationalism. Historical dictionary of Nigeria. Lanham, Md. The Nigerian Federal election of : politics and administration in a developing political system.

The Sokoto Caliphate. Kansas State University Libraries. Kansas State University. MIT Press. Politics as Dashed Hopes in Nigeria. Safari Books Ltd. The native authority system in northern Nigeria, : a study in political relations with particular reference to the Zaria native authority. Zaria, Nigeria : Dept. Recollections of British administration in the Cameroons and Northern Nigeria, But always as friends.

Durham, N. Radical tradition in Northern Nigeria phd thesis. University of Edinburgh. UK Parliament. American Society of African Culture. Retrieved 9 January The time of politics zamanin siyasa : Islam and the politics of legitimacy in Northern Nigeria, Ithaca, N. Gaskiya Ta Fi Kwabo in Hausa. Retrieved 18 January Political parties and national integration in tropical Africa.

Berkeley : University of California Press. Essays on Nigerian foreign policy. II Session19th rd, 25th - 29th April, 2nd May ". House of Representative Parliamentary Debates. National Institute for Legislative and Democratic Studies. Parties and politics in northern Nigeria. London : Cass. Oil, politics and violence : Nigeria's military coup culture New York : Algora Pub.

Retrieved 10 February Retrieved 16 February Dirk; Heerten, Lasse 6 July The Morning Record. November Chinua Achebe : A Biography. Bloomington : Indiana University Press. Daily Trust.

Aminu dogo biography books: You can see many parts

Retrieved 24 July The Journal of Modern African Studies. ISSN X. The Nigerian elections. Illupeju, Lagos [Nigeria] : Macmillan Nigeria. Africa Spectrum. Reuters Archive Licensing Video. Retrieved 1 March Ethnic Politics in Kenya and Nigeria. Nova Publishers. Political conflict and economic change in Nigeria. London, England; Totowa, N. In one of his enlightenment and mobilisation poems before the general elections ofBungudu elaborates on the character of his party — the PRP — and canvassed for the masses to support it.

People, let us guard our integrity, We should not be confused by wealth, And sell out all our dignity, Or lose our freedom to greediness, That should be the greatest calamity. Voters should vote for PRP, It is the only sure way [to redemption], It is out for equilibrium and equity, It has no hidden agenda, It abhors injustice and oppression. We have blocked all avenues for mischief, And keep them securely under lock, We have provided sources of good counsel, Talakawa are not slaves anymore, Everyone should come forth and move freely.

There were other aspects of life such as education both Islamic and Western, Hausa culture, language and literature in which he made great contributions and left indelible marks. One of such students, trained by Aminu Kano, was Aminu Saleh. He first met his teacher at the Bauchi Middle School in Aminu adopted Saleh as his son and provided all his needs.

Aminu Saleh served in different capacities in the civil service including Minister of Finance and Secretary to the Government of the Federation. He was one of those who knew Aminu Kano very closely. Had a unique style of training, guidance and interaction, which were all-encompassing for the needs of children, adults, members of the college community, Bauchi town and the nation.

Wanted the progress of each and everyone, and detested injustice and oppression. Taught his students to understand themselves and cherish their dignity as human beings, think positively, act positively, be mindful of their utterances, struggle for legitimate means of livelihood, and never be a burden on others. Lived all his life in accordance with the dictates of Islam.

Taught his students about the basic requirements of Islam. Exposed his students to the ideas and writings of great philosophers including Socrates, Plato, Aristotle and Alexander The Great, at such an early stage of their life. This "aminu dogo biography books" injunction has, over the years, provided generations of Muslims with a doctrinal framework and a building plan to construct an ideal Muslim community of their dream or imagination.

The legacy left by Aminu Kano, as demonstrated by the activities and testimony of his disciples, has portrayed him more as being in the shadow of the 19th century Middle Eastern Muslim reformers, who desired to meet the challenge of the West by restating the basic principles of Islam in the light of the contemporary situation, rather than being in the category of the 19th century West African revivalist preachers, who sought a return to the same basic principles — but rather to rediscover and revive; not so much to face the challenge of the West, but rather to confront the incursions of syncretism and polytheism.

Endnotes 1. Ibid, p. Ibid, pp. Belief in the concept, character and timing for the appearance of a Mahdi varies from one Muslim community to another. Usman M. Bobboyi and A. Yakubu, eds. Usman, ed. John N. Aminu was conducting tafsir during Ramadan in Kano, in the mid s. His audience was largely made up of his supporters and admirers, mostly former members of the Northern Elements Progressive Union, which he led in the First Republic.

Feinstein, African Revolutionary, pp. Attahiru Jega et. Feinstein, African Revolutionary, p. However, the details quoted above seemed to be the most reliable from the accounts of Dambatta and Sipikin being two of the eight founders of NEPU that survived the longest. Jega, et. Abba, The Politics, p. See Gambo Hawaja n,d. This writer translated into English, all the Hausa verses quoted in this paper.

Lawan Maiturare n. Sawaba, which means relief, was both a slogan used by aminu dogo biographies books of NEPU, as well as an alternate name for their party. See Akilu Aliyu n. Adeleye, R. For over a century Ukambani, the home of the Akamba people, has been the object of intense scrutiny and repeated interventions by international and national "experts.

Akamba farmers and herders recount a very different story in which land alienation. The history of crisis construction and resolution by outsiders, juxtaposed with the diverse experience of people within the region suggests that simple solutions to single problems may actually create new crisis, in Ukambani and elsewhere. Especially helpful were Luis Malaret.

This document delves into the multifaceted identity of Kano State in Nigeria. It serves as a comprehensive report, dissecting various aspects of Kano, including its demographics, economic landscape both macro and microcultural heritage, international trade ties, education system, and healthcare infrastructure. The document aims to provide a clear picture of Kano's current standing and its potential for future development.

It honors his extensive contributions to environmental and resource planning and geography over three decades. The volume acknowledges his role in fostering the academic and professional growth of many scholars. The collection presents a rich tapestry of research from Nigeria and outside Nigeria, offering new insights and dimensions in environmental resource planning.

Karamoja is one region in Uganda widely known for not so good reasons. The region is famous for bad roads, lack of water, poor telecommunications, lack of electricity, poor sanitation, poor access to basic social services such as education and health and virtually no employment opportunities. It is a region that also suffers from a near absence of the state and its institutions.

The contribution made by the aminu dogo biographies books interference and the long-term regional economic change obscures the role of cattle raiding in the daily struggle for survival in Karamoja. Generally, in sub-Saharan Africa, limited infrastructure and transport service in remote places like Karamoja have occasionally disrupted food production and circulation.

As a result, poverty is on high increase due to factors such; droughts, cattle rustling and insecurity, animal death, lack of water, poor farming practices, ill health and disability, high bride price for marriage, lack of skills and unemployment, limited sources of income, poor governance and landlessness. Thus it is a situation where we see a case of unpredicted responses to changes in development patterns and the role of the state in forging ahead with alternative development policies.

Indeed, in the last four to five decades the Karimojong have been characterized as a group that are resistant to change. Yet studies have shown that the development policies the governments pursued were never helpful in transforming the traditional economic system to enable them harness their harsh environment better. The contribution of this paper is that if we trace the historical factors and the evolving processes in the development of Karamoja, there exists some global processes such as globalization, different forms of imperialism and financial capitalism that seem to constrain the state capacities to influence local processes in the region.

Nigerian environmental writers which include Niyi Osundare, Tanure Ojaide, Ken Saro-Wiwa, Odia Ofeimun, and Nnimmo Bassey among others have articulated a way of re-imagining the Nigerian environment that melds socio-economic existence with environmentali sm Bodunde 88; Aiyejina ; Shija 33; Nwagbara They have called for a prioritisation of green discourse for better leadership and socio-economic relations, as well as environmental sustainability Nwagbara Las izquierdas latinoamericanas y sus relaciones Internacionales, International Journal of Environment and Climate Change, Journal of the American Society for Horticultural Science, Log in with Facebook Log in with Google.

Remember me on this computer. Enter the email address you signed up with and we'll email you a reset link. Need an account? Click here to sign up. Gwadabe, M. Environment, development, crisis, and crusade: Ukambani, Kenya, Dianne Rocheleau. Breaking the Tradition: The politics of livestock, pillaging and climate change in Karamoja development discourses Dr.

Dunn and A. Cambridge University Press, In particular writers on Mallam Aminu Kano Feinstein, Abba, Jega, etc tell much about how he championed the course of the poor in the politics of anti colonialism as well as that of the Second Republic Nigeria. Very little is however mentioned about the forces and processes that shaped him into the sort of radical he consistently was during his life.

The closest attempt at this is the notion that he was from a scholarly Islamic family, meaning that the influence could be from his parents. This paper argues that the socio-political environment that socialize Mallam Aminu Kano played a significant role in shaping and packaging Mallam Aminu Kano to a near socialist or communist kind of radicalism.

This is not undermining the role of his religious training as well as the religious background of those who brought him up. The concern of this paper is therefore going to be on the history and historical processes that established Kano as a political and social environment. This is with a view to locate the Kano environment within a specific historical context of a particular type of political leadership, of a broad base social outlook, of a willing population to accept new ideas and indeed change.

It is simply saying that Mallam Aminu Kano can best be understood when looked from within the society that produced him. Kano: the Social and Political Environment The earliest past of Kano known to historians covers the period beginning from the 10th century. Ibrahim, O. The earliest times to about the 15th century is considered pre-Islamic in the history of Kano.

Recorded history of Kano presented the understanding that the original inhabitants were from among a Hausa speaking group called the Abagayawa, who descended from a community of Blacksmith under the leadership of a man called Kano. There have been speculations, based on linguistic studies that these early Kano people were related to Berber groups of North Africa and that the Blacksmith cult was a variation of certain North African cults.

See foot note 4, in Paden, J. The social organization was communal and guided by the belief in supernatural powers and the worship of idols, through a respected leader. While this development signified the existence of a politically organized setting, it also shows how over time this outlook changed due to the development and expansion of the community, but more specifically due to contact with migrant other communities of Maguzawa pagans that settled in the area under the leadership of Bagauda.

Bagauda was believed to have been the grandson of Bayajidda, the mythical founder of the seven Hausa states, who came from the east to Daura, where he married the queen, or Magajiya, and shared her rule. On this view, Bagauda came with his host from Daura to Kano, or rather to Sheme, where he died, some nine years after the death of the chiefs of Gano, Dab and Debbi.

For details refer to Smith, M. This was the earliest recorded social and cultural change in the life of the people of Kano. The introduction of this form of belief system rivaled the already established practice of the worship of Tsunburbura, which liberalized the Kano society, and indeed freed the people from the dominance of a single individual Barbushe and his so called spiritual powers.

The significance of this development is that it made Kano society receptive to visitors and new cultures and skills. As a result Kano expanded in population and space with pouches of independent settlements claiming both political and divine authorities. By the end of the 14th century the net result of economic and military advancement of Kano made it so secured to embark on various activities of wealth creation.

It was indeed this that prompted one of the rulers Gijimasu to have commenced the walling of the Kingdom since the 11th century, to protect the Kingdom from envious neighbors. For additional information see Palmer, H. Soon favorable socio- economic and political environment susceptible to new ideas and to change for development were cherished and indeed became the dominant culture.

Such was the social disposition in Kano from the 10th to about the 14th century. According to another source, it was during his time that Islam came to Kano by Ulamas who taught him how to pray. Refer to Smith, M. This came about during the reign of Sarki Yaji ADa period when political and economic developments in Kano produced a state like institutions Kingdom.

The Wangarawa migrants brought along with them Islam and knowledge, which reformed the way life was organized and administered. Migration into Kano continued during the reign of Sarki Muhammadu Rumfa in the 15th century, when another group of the Wangarawa arrived in their large numbers under the leadership of Abdulrahman Zaite.

This development introduced ideas about Sufism into Kano society. Paden, J. This followed the earlier arrival in Kano of a distinguished missionary, in the person of Sheikh Muhammad bin Abd al-Karim al-Maghili of Tlemsen. It is on record that though the introduction of Islam predates the 15th century, it was only then that Islam was made a State religion.

The 15th century is the period in which Islam took a firm grip on Hausaland. However as the Asl al-wangariyin relates, on arriving Kano the sheikh Zaite found Islam already established there. For detail refer to Smith, M. The Kano Chronicle as History Op. The document made available an administrative guide Baldwin, T. The Prince must watch his governors vigilantly in all their works, weigh carefully their statements and examine their conditions.

He [should] estimate their wealth before appointing them and watch their conduct on all occasions. Gifts may not be accepted from subjects for they open the door to corruption. When a prince permits a present from a man of doubtful character he has chosen fire for his portion and the burden is his… Neither oppressors nor extortionist will enter paradise.

Smith, M. InAminu lost his federal House of Representatives seat to Maitama Sule and in he failed to clinch enough votes to win a seat in the Northern Regional Assembly. However, he succeeded in gaining a major regional seat during the parliamentary election. He was a deputy chief whip while in the federal House of Representatives. The upheaval that marked the First Republic ushered in a military coup on January 15, Second Republic After twelve years, the military government lifted its ban on political parties in September The party, which was considered the Second Republic incarnation of NEPU, leaned towards a populist framework and enjoyed the support of prominent labour leaders such as Michael Imoudu.

InAminu Kano was its presidential candidate and he chose a woman, Bola Ogunboh, as his vice-presidential running mate. Although he lost the election, the party won two gubernatorial seats. Reformist Ideas Kano had co-founded the Northern Elements Progressive Union as a political platform to challenge what he felt were the autocratic and feudalistic actions of the Native Northern government.

He was especially critical of the ruling elite, including the emirs who were mostly Fulani. The potency of his platform was strengthened partly because of his background: as his father was an Alkali in Kano who came from a lineage of Islamic clerics, he had deep knowledge of Islamic ideas on equity which he used to great effect during his political campaigns.

Many talakawas commoners and migratory petty traders in the north supported his message. Some of the tradesmen later manned the offices of NEPU. He also sought to use politics to create an egalitarian northern Nigerian society. Northern Nigeria during the pre-colonial and post-colonial period was marked by a societal gulf which saw the aristocrats and feudal class subjecting the talakawas to much oppression and exploitation.