Reviving The Culture Of Abubakar Imam
For those who nourish the collective identity as Nigerians with their identities as diverse peoples having diverse indigenous languages, values and cultures which are as rich as, or even richer than, all others elsewhere in our collective world; and those who believe the genuine identity of every nation must substantially emerge from its indigenous values […]
For those who nourish the collective identity as Nigerians with their identities as diverse peoples having diverse indigenous languages, values and cultures which are as rich as, or even richer than, all others elsewhere in our collective world; and those who believe the genuine identity of every nation must substantially emerge from its indigenous values and cultures, with its indigenous languages as vehicles for those values and cultures, the Colloquium had a notable significance.
The Association of Nigerian Authors (ANA) organized the Colloquium, themed: Promoting Writing in the Indigenous Languages, in memory of the late Alhaji Abubakar Imam, undoubtedly the most remarkable writer in Hausa language in the history of Nigeria, and in celebration of his writings. The late Abubakar Imam is the patriarch Northern Nigerian journalism and one of the patriarchs of Northern Nigerian politics who built the foundation stage of the present Nigeria from the colonial times.
It was a rather ordinary gathering at the main auditorium of the Kaduna State University, much less publicized and attended than it should have been, in consideration of both the fame and pedigree of Abubakar Imam in the annals of indigenous literature in Nigeria and the immense significance of the ANA initiative.
Quite disappointedly, none of the two governors, Namadi Sambo of Kaduna and Mu’azu Babangida Aliyu of Niger, attended in person. Governor Babangida sent his commissioners for higher education and information. The presence of Wazirin Katsina, Alhaji Sani Lugga, Col. JIP Ubah, former military administrator of Kebbi State, Dr. Jerry Agada, former minister of state, a large contingent from Kagara, the birthplace of Imam, in Niger State, among others adored the occasion.
The most significant feature of the colloquium emerged much more from its status as, perhaps, one of the most remarkable initiatives at genuinely intertwining indigenous languages, values and cultures, forming both the diverse and collective heritages of Nigerians, with emerging national development imperatives, than from its status as an occasion for the celebration of literary works of any writer, or any book launch.
Nigerians, it is observed, are getting more convinced that the identity built on the foundation of their indigenous languages, values and cultures, regularly acceptably transformed according to the needs of the changing times, can guarantee them wiser interface with external influences and developments which they can harness for their own development.
Literature in indigenous languages, it is, therefore, believed is the most efficient repository and custodian of those indigenous languages themselves, values and cultures. The promotion of such literature conveys these languages, values and cultures, transforms them according to the needs and influences of the changing times, and tailors them to the imperatives of national development.
This is because literature is, traditionally, the mirror of the society and a substantial determinant of moral and cultural focus of the society from which it emanates.
This situation underscores the current initiative to, first, celebrate past literary works in indigenous languages, beginning with works in Hausa, Yoruba and Igbo, appreciate them on the broad scale of literature’s role and influence in the manufacture, transformation and promotion of values and cultures, discuss the future focus of literature in indigenous languages in the promotion of indigenous values and cultures on the scale of modernity, and fashion out efficient methods of promoting writing in the indigenous languages.
The President of ANA, Dr. Wale Okediran, did not mince words in underscoring the initiative.
Apart from paying homage to the late Abubakar Imam, he said the colloquium was to “bring to public domain the importance of literature in the indigenous languages, an exercise which is in line with one of the objectives of the Association of Nigerian Authors.”
To express the strength of the initiative, the colloquium was given what the ANA president described as a holistic flavour with interventions about contemporary views in Igbo and Yoruba literatures.
Ismail Bala of Bayero University, Kano Department of English and French, in his paper: A Note on Indigenous Literature and Literary Translation: The Need for a Synergy, was more lavish examining the impact of literature on cultural values and the role of the translation of literary works between or among languages in the promotion of the cultural values and moralities of the original authors of the literary works.
“It would not be out of place to say that in many parts of the world, even here in Northern Nigeria, there is what would easily pass for a salient distaste of the West and what it represents; yet it can, in the same breath, equally be argued that the West (including its literature, culture) does impact on other people’s cultures by virtue of its superior economy and media working in tandem to perpetuate the West’s cultural imperialism agenda,” he observed, noting, “This is because no society, no matter how remote, backward or underdeveloped, remains insular from any form of foreign influence of any kind. And when a modicum of such influence is in place, it inevitably leads to borrowings and sources.”
According to him, “The first urge where such borrowings and influences are so obvious is to condemn them and advocate for a vigorous “return” to and a total dependence on an indigenous culture. This is more pronounced within the sphere of Hausa literature and culture if one takes into consideration the debate about the value and originality of, say, the new Hausa Soyayya (romance) novels and lately Hausa films. An indigenous literature like Hausa literature, for instance, cannot afford to remain local and regional.”
Ismail Bala criticized the impact of the current globalization trend on the diminishment of many cultures and suggested: “Those cultures ignored by the seemingly relentless march of globalization need to, as a matter of urgency and being nationalistic, not to mention cultural pride, blow their own trumpet as loud as they could.”
He expressed the need for the translation of literary works from some languages to others and the monumental challenges posed by publishers of literary works to such translations, which impede the promotion of some cultures, especially those of underdeveloped human societies, across the globe or, in fact, subject such cultures to ruthless trampling by the values and cultures of advanced societies.
“Indeed, critical to this important cultural sphere is the issue of literary translation. Which book is translated into this or that language is the prerogative of the international publishers who increasingly overlook or out-rightly ignore much of African writers with the possible exception of few recipients of prestigious literary prizes and fellowships. With the pervasive effect of globalization the world over, the significance of English is all too-glaring, and such overwrought glare has also summed up the unevenness of the global cultural sphere,” Ismail Bala observed.
His poser: “Should an indigenous writer keep to (himself or) herself? Or should a local writer look up to a writer from, say, (his or) her region or elsewhere from different culture and tradition? Why not? It is pertinent to say that such an action of looking inward or outward could be a platform for imaginative propelling of a writer.”
According to him, “To be welcome into the global cultural fold, it is very imperative that indigenous language writers look critically outside their immediate locale for inspiration and innovation. It is through such influence and subsequent internalizing of it that indigenous writers can further deepen their creativity and widen their aesthetic horizon. Embracing and encouraging literary translation, despite its all too-apparent problems, would avail indigenous literatures the label and stature of world literatures competing for space and attention in the global cultural scene.”
For Ismail Bala, “The highest level of importance of translation lies in its power to bring in the indigenous and the natives into the current global discourse, whether such discourse centers on the presence of the internet, more nuanced process of globalisation, the media etc. Translation is also the springboard for full-blown creativity. Also, translation ensures the imaginative perpetuation of ideas; and such perpetuation is much more pronounced in the development of scientific and technological thought over the years throughout the world.”
Dr. Asabe Kabir Usman of the Department of Modern European Languages and Linguistics, Usmanu Danfodiyo University, Sokoto, dwelt on new trends in Hausa culture and the torrents of criticisms rained on the novellas heralding these trends.
She presented a paper titled: New Trends in Contemporary Hausa Popular Prose Fiction/Soyayya Novel in 21st Century Northern Nigeria: Some Tentative Observations.
“The Hausa society, like many other societies the world over, uses stories to educate, reinforce morals and to teach societal norms. Telling stories is so central to our culture that we pay it little analytical attention,” she noted, explaining that like in most other African societies, in Nigeria, the female members of the society have the customary duty of conveying traditional wisdom, cultural mores and value system to the future generation through folklore, proverbs, riddles and songs.
Dr. Asabe reviewed the current development of the Soyayya (romantic) Novella, the Kannywood or Kano market popular culture novels, their impact on Hausa cultural values and the avalanche of criticisms they have attracted from the larger Northern society as well as even Hausa-speaking communities in other parts of West Africa.
“The development of these popular literatures brought about outcry and criticisms from various interest groups. Such criticisms range from the use of indecent language, extravagant depiction of scenes such as show of wealth, possessions, lavish gifts which, most times, make youth, especially young girls, expect such in real life, to disregard for Hausa and Islamic customs,” she observed.
According to her, “The influx of these novels could be attributed to the increased access and knowledge of the computer by the writers and the availability of the cheap printing press utilized by the writers. The proliferation of these soyayya novels and the criticism that followed their development by various interest groups made the Kano State government to establish a body that would check the production of such novels in June, 2008.”
Dr. Bala Muhammad is the Special Adviser to the Kano State Governor, and Director General, Kano State Directorate of Societal Reorientation.
In his paper: “And They Lived Happily Ever After”: Soyayya Novellas in The Twenty-First Century and The Need for Redirection, Dr, Bala beamed his spotlight on the corrupting effect of the novellas on Hausa culture and customs as well as their distraction of especially the young girls in secondary schools from qualitative educational pursuit.
He drew a list of the adverse consequences of the Kano novellas of such secondary school girls as: “I want to marry after Candy, so I will fail (exam) deliberately, which implies that the novellas corrupt the mind of the secondary school girl to such a perverse-lover state that she sees little or no value in education and its pursuit. According to him, the novellas completely switch her mind to marrying ‘Candy’ without thinking over the consequences; They are alternative reading materials; They are English-challenged (they threaten the achievement of proficiency in English in the girl-student); They are written in Non-qualitative Hausa (which implies that gradually, the novellas erode the qualitative expression ability of their reader and, in due course, she loses her ability to speak good Hausa grammar); Raise false hopes of love, marriage and the ‘ever after’; Raising inferiority complex among girls; Corrupt the minds of the young girls to rebel against the parental authority in choice of spouse; and (the novellas are a) soft porn.
Associate Professor Ibrahim Malumfashi, in his own paper: Abubakar Imam’s Contribution to Literary Development in Northern Nigeria, presented by Dr. Salihu Bappa of the Ahmadu Bello University, Zaria, observed with disgust “the horrendous erosion of values, cultures, traditions, beliefs, and most especially morals among the larger populace in general and the youth in particular taking place at a speed if you like faster than light in our today’s community.”
According to him, “I think that by highlighting specific individual role models like Abubakar Imam, we might bring back those good sides of our life for the transformation, rebranding and or reformation we are now harping on all over the place. The time is now ripe to revisit our past so as to predicate the core structure of the present and align our thoughts on the path of envisioning the future.”
Professor Malumfashi took a stern look at the person and personae of the Late Abubakar Imam.
“Imam was a man of many roots; his earliest ancestry could be traced to Dikwa in the former Borno Empire (now in the present Borno State). His great grandparents found themselves in the present Niger State, after a migration many centuries before the Sokoto Jihad in 1804. Muhammadu Gajibo, his great grandfather, left Kagara (in present Niger State) and settled in Sokoto. He married their and gave birth to Muhammadu Badamasi, who grew up under his tutelage and became a prominent malam,” he narrated.
“It was Malam Muhammadu Badamasi that gave birth to Shehu Usmanu, who became an itinerant student/teacher after the death of his father. He was at various times at Kano, Katsina, Kankiya, Gwarzo and Kwantagora, where he finally settled. He married on A’isha, the daughter of one Imam from Bobi town, with whom he began his family at Kagara, where he relocated at the instance of Sarkin Kwantagora and Madaki Masoyi,” said Professor Malumfashi.
He continued: “It was at Kagara that Abubakar Imam was born in 1911, and grew up under the tutorship of his father, Malam Shehu Usmanu, who was then the chief Imam, grand Khadi, treasurer and the leading at Kagara, where the young Abubakar began to acquire Islamic education. Just like his peers, he memorized the Holy Quran and went through some smaller books on Islamic education before he was enrolled at the European school, then springing up.”
At the age of 11, in 1922, precisely on 20th April, Abubakar Imam left Kagara for Katsina “to begin a life-long transformation of his life,” having been enrolled in Katsina provincial school, where his elder brother, Malam Bello Kagara, was teaching. He attended the Katsina Middle School between 1927 and 1932, and was the second best out of the 16 students that passed out that year.
At the tender age, Abubakar was at the Emir of Katsina’s palace, helping in the translation of court cases from Hausa to English and Arabic. At this very significant stage of his life, he acquired the immense knowledge and experience by meeting many prominent people, local and foreign.
He achieved soaring fame in the annals of Hausa land and beyond with the publication of his Magnus opus – Ruwan Bagaja in 1935, Magana Jarice (1-3) in 1937 and Karamin Sani Kukumi Ne (1-2) in 1938. At that time, the British were searching for the Gaskiya Tafi Kwabo, the first Hausa newspaper, in 1939. Imam was, therefore, the best choice. He edited the paper from 1939 to 1951.
He was among the West African journalists, together with the late Dr. Nnamdi Azikiwe, who visited the war-time England. His experiences there culminated in writing his book, Tafiya Mabudin Ilimi in 1944. Thereafter, he wrote Sayyidina Abubakar in 1955, Tarihin Annabi Kammalalle in 1957, Haji Mabudin Ilimi in 1959, Tarihin Annabi Da Halifofi in 1960, Tarihin Musulunci and Tambaya Goma, Amsa Goma.
He coauthored Ikon Allah (1-5) with Dr. East in 1949, and Auren Turawa in 1949 and Auren Zobe in 1974 with Sherwood Smith. He translated Abdullahi Dan Fodiyo’s Diya’ul Hukkam as Haske Mahukunta and was instrumental to the publication of Hali Zanen Dutse.
“Abubakar Imam’s sojourn in politics was shortlived,” Ibrahim Malumfashi narrated, explaining, “He was elected into the House of Representatives, Kaduna, and later, the National Assembly, Lagos. He retired from active politics in 1953 and went back to his dearest port, books and writing at the Gaskiya Corporation, Zaria as superintendent in charge of books. He was at various times Chairman of Civil Service Commission of Northern Nigeria (1955), Chairman, Public Complaints Commission of Northern Nigeria (1957), Chairman Interim Common Services of Northern Nigeria (1958) and Chairman Public Complaints Commission of North Central State (1974).
During his lifetime, between the 1940s and 1950s, his house, covering No. 19 and 20, at Imam Road, Tudun Wada, Zaria, described as the first ‘open university’ in the country, provided one of the most renown forums for the incubation and development of political, social and administrative ideas facilitating the attainment of independence. His personal living room in the house now is the Abubakar Imam Documentation Centre where his literary works and other related documents are displayed.
Abubakar Imam was a recipient of the Order of the British Empire (OBE) laurel, Commander of the Order of the Niger (CON) from the Yakubu Gowon military administration and Honorary Doctor of Laws (LLD) of the University of Ibadan in 1968.
The father of Hausa literature died on 19th June, 1981, leaving behind 14 children, seven males and seven females; and, according to Ibrahim Malumfashi, “a work of art that withstands the test of time and scrutiny.”