₦airaland Forum

TheGoodJoe:
No wonder FFK supported GEJ. He is clueless when it comes to speaking for the unheard, speaking against wrong and speaking against corruption.

Props to Mayweather. The Money, the Champ, the Truth.

Who cares what FFK thinks. FFK lost an election despite GEJ giving him Billions of stolen dollars.

stevecantrell:
Are you guys gonna keep insulting yourselves over America's trouble ?

masseratti:
lol,can you read at all or comprehend simple english?I dont need to prove nada to you to onow dat Jesus is Lord.

ISpiksDaTroof:
Where I'm from this is what we call "A Loonie". This man is insane.

uniklinkum:
With four bankruptcy, losing 75% of his inheritance and more failed businesses than a loonie. Where are all the dumbasses that populate this space come from.

mynd1:
Useless man. Where is EFCC to carry dis Id*iot plss.

masseratti:
Am a christian and i support that bill partially,boko haram and other evil sects use this public preaching to recruit members,they av to be regulated.we christians have nothing to fear,or better still the Gov should use the sharia police that is if they are in Kaduna to regulate islamic clerics.

Zoharariel:
Fvck you & your biblical prophecy. We are no longer deceived by some fabricated & concocted biblical bullshit about Israel being god's chosen people.

Israel will go up in ashes when the time comes and there's absolutely nothing her dead Anunnaki god can do about it.

When a man is denied the right to live the life he believes in, he has no choice than to become an outlaw - Palestine's freedom is underway.

themilanway:
Dumb thread

johnca:
Mordecai I was born a Christian and I am still a christian but I also know that you can only be a better Christian when you learn to respect other people's choice of religion. Tell me How can you Love you neighbor who is a Moslem or a pagan as you love yourself, If you can not respect his/her choice of Religion or must we convert them before we learn to respect them. Don't forget our lord Jesus still show Love to those that crucified Him when He said, Father Forgive them for they know not what they re doing.

hurricaneChris:
OP have have you asked Lalasticlala and Seun? they could have different answers.

NobleAngell:
Pls u should've just stated yr point without quotin me.

NobleAngell:
Handsome Dino. Even if you wear hijab, u can never go wrong in my eyes.

amtaken:
You already know the answer right?

johnca:
[s]We can’t shut our eyes to injustice.

Our country is a secular state, but the
Nigerian spirit teaches us to stand up for
justice, defend the weak, the repressed and
the oppressed. Nigerians are so fair-minded
that even in football, if our national team is
not playing well, we sometimes switch
support to the visiting team. We are also
quite religious; the Holy Books teach us to
be our brother’s keeper.
It is in this context, I think most of the
attacks in the social media against President
Muhammadu Buhari’s expressed support
for Palestinians do not reflect our national
spirit, are ahistorical and uniformed.
During his State Visit to Qatar, on February
28, 2016, he told Emir Tamim Bin Hammad
Al-Thani, “I want to assure you that we will
stand side by side with you, until our
brothers and sisters in Palestine achieve
their desired objectives…Our support for
various Security Council resolutions
restoring and respecting 1967 boundaries
with Jerusalem as capital of Palestine is firm
and unshaken.”
What President Buhari said is not a new
policy; this has been our position for
decades. I recall that when the National
Association of Nigerian Students (NANS) on
December 14, 1982 adopted the Nigerian
Students Charter Of Demands, they pledged
to oppose “Zionism anywhere it raises its
head until it ceases its hostility to the
Palestinians and a home is created for the
struggling Palestinians” The Charter
demanded that “the Palestine Liberation
Organisation (PLO) be allowed to open an
office in the country…”
So great were the pressures from
progressive forces in the country, that
within months, Nigeria granted full
diplomatic recognition to the PLO which in
1984, sent Ambassador Samir Baker as
Palestinian ambassador. By the time he left
21 years later, Baker was the longest serving
envoy and Dean of the Diplomatic Corps in
Nigeria.
Some of those who oppose the President’s
pronouncement, erroneously ascribed
religious motives. Let me clarify that
Palestinians, like Nigerians, are both
Muslims and Christians like the wife of
Yasser Arafat, Suha Daoud Arafat who was
Roman Catholic.
Secondly, Israel is not, and has never
claimed to be a Christian state. In fact, a
number of those who helped to create it,
were neither Christians nor evangelists;
they were atheists! They included Theodor
Herzel, the Austro-Hungarian journalist who
founded the Zionist Movement, David Ben-
Gurion (Green) founder and first Prime
Minister of modern Israel, Moshe Dayan,
former Defence and Foreign Minister, and
former Prime Ministers Golda Meir and
Yitzak Rabin. Hence, when the Israeli
constitution was being written and some
Judaists wanted to add a clause that the
God of their fathers brought them to the
new Israel, the leaders argued that he had
done very little for them, and therefore
deserve no mention. The atheists won!
The Palestine is homeland to various
peoples; Jews, Arabs, Palestinians and the
Europeans who became the Israeli ruling
class. Even before God called Abraham from
his father’s house in Ur of the Chaldees -
Present day Iraq- Palestine was homeland
to various nationalities.
It might be important to point out that the
Palestine was not the first homeland of
returnee Jews. Back in 1882, Mordecai
Manuel Noah had created one in the Grand
Island, in the Niagara River, United States.
In 1903, Britain carved 13,000Km of the
Mau Plateau (present day Kenya) and gave it
to the World Zionist Organisation to build
the Jewish Homeland. The Organisation at
its 1903 Sixth Congress in Basel , voted 295
to 177 votes to accept the British offer.
After exploratory visits, the Zionists
developed cold feet fearing that the
indigenous Massai population may resist a
huge influx of Europeans which was
essentially what the migrating Jews were.
The largest Jewish homeland ever
established before present day Israel was
the Birobidzhah given by the defunct Union
of Soviet Socialist Republics (USSR) based
on the policy enunciated by its leader,
Joseph Stanley that there can be no nation
without a defined territory. The homeland
thrived with Jews across the world
migrating there until the Second World War
almost terminated the existence of the
Soviet Union itself. This homeland was
depopulated with the rise of present day
Israel. When the USSR was dissolved on
December 26, 1991, many of the Jews in
this homeland migrated to Israel and
Germany.
There is the issue of President Buhari
mentioning Jerusalem as capital of the
Palestinian State. First, this is the
international position especially by United
Nations and the 94 countries that recognize
the Palestinian State. Secondly, it is an open
secret that East Jerusalem is the ancestral
home of the Palestinians who occupied it
until 1967 when it was seized by Israel
following the Arab-Israeli War; the real
capital of Israel is Tel Aviv.
Those who read religious motives to the
issue of Jerusalem, need to know that it is a
Holy City to Judaism, Christianity and Islam.
To Judaists, Jerusalem is its holiest city
where King Solomon built the First Temple
on the Temple Mount and Herod the Great
built the Second Temple part of which is the
Western Wall, better known as the Wailing
Wall because many Judaists often weep
there over the destruction of temples.
To Christians, Jerusalem is holy because
that was the city Jesus was brought as a
child to the temple, where he chased out
the traders from the temple, had the Last
Supper and was crucified. The Church of
the Holy Sepulchre is said to be built on the
crucifixion site.
The holy cities of Islam are Mecca, Medina
and Jerusalem. It was in Jerusalem Prophet
Mohammed (SAW) met the prophets,
ascended to heaven and was given the
instruction that Muslims should pray five
times daily. The Dome of the Rock, built on
Mount Temple, is a holy site of Islam.
Violence, begets violence; the violence
between Israel and Palestinians must end.
Jews cannot have a homeland and deny
their neigbours the right to theirs. The
Igbos say let the kite perch, let the eagle
perch; there is enough room for all; The
Yorubas say the sky is wide enough for birds
to fly without bumping into each other; the
world has enough space for the Israeli and
Palestinian States to co-exist.[/s]

OZAOEKPE:
them go soon ban you

OZAOEKPE:

APCLyingBastard:
[size=18pt] The end of slaving and the colonial re-adjustment [/size]

The embarrassing reality was that slavery in Nigeria underwent a ‘slow death’, to use the opportune term of Hogendorn and
Lovejoy (1993). Although Lugard’s pronouncements in the early post-conquest period seemed to suggest it would no longer be tolerated, it was evidently difficult to simply halt the process in northern Nigeria in view of how deeply it was embedded (Ubah 1991).

Moreover, and this is part of the ambiguity of the colonial attitude, it was necessary to keep traditional rulers on board as part of a longer term strategy to counter real or imagined radicalism. Klein (1998) records similar problematic attitudes in the Francophone regions of
West Africa. Even relative liberals such as Temple (1918) argued that the system of domestic slavery should not be summarily dismantled.

Slaves whose original ethnic identity had been abolished were still working within the Hausa system in the first quarter of the twentieth century (Figure 10). A decree finally abolishing slavery was only promulgated in 1936, although by this time, almost all those former slaves who
maintained an ethnic identity had left for their home area (Olusanya 1966).

At the same time, colonial policy promoted the use of Hausa and Islamic courts, which had the contrary effect of cementing the power of the former slavers . Indirect rule kept the Muslim rulers of outlying settlements such as Keffi and Ibi in place. Indirect rule also maintained these islands of Hausa dominance through the colonial era and preserved their authority through a court system controlled by Muslim qadis
even in rather marginal Islamic areas. Fulɓe pastoralists could count on the incursions of their cattle into fields of crops being subject to only minor penalties in the courts when they were opposed to non-Muslims. It also became advantageous for local rulers to either convert to Islam or adopt its outward form.

Turaki (1993:99) observes;

It can hardly be doubted that the practice of placing large numbers of pagans under Fulani District Heads and supporting the authority of these by the powers of government when and where necessary, led to an extension of Islam. … The pagan headman tended to start wearing Muslim dress especially when they were called to meetings at the District Headquarters and this donning of the garb of the Muslim often proved the first step to Islam. and their final subjugation [my words]

Dino Melaye dresses in Huasa Fulani attire
[img]http://1.bp..com/-g8a3TRqFy3s/Vo0yiKB1XcI/AAAAAAAAkqQ/D5n5O56bNuU/s640/IMG-20160104-WA0019-787736.jpg[/img]

This in turn has had a direct impact on issues such as the boundaries of post-colonial Nigerian states. The original Kaduna state, for example, was a long narrow strip that stretched from Katsina on the northern border down through Zaria. Kaduna included many of the communities in Southern Zaria that were subjugated by Zazzau in the slave-raiding era. Even when the Katsina Emirate became a separate state, the remaining rump of Kaduna State persisted with this awkward conjunction, binding together resentful minority communities, generally oriented towards Christianity, with their former antagonists from further north. Historically this has often been the source of conflict and this state of affairs is likely to continue.

APCLyingBastard:
[size=18pt] The end of slaving and the colonial re-adjustment [/size]

The embarrassing reality was that slavery in Nigeria underwent a ‘slow death’, to use the opportune term of Hogendorn and
Lovejoy (1993). Although Lugard’s pronouncements in the early post-conquest period seemed to suggest it would no longer be tolerated, it was evidently difficult to simply halt the process in northern Nigeria in view of how deeply it was embedded (Ubah 1991).

Moreover, and this is part of the ambiguity of the colonial attitude, it was necessary to keep traditional rulers on board as part of a longer term strategy to counter real or imagined radicalism. Klein (1998) records similar problematic attitudes in the Francophone regions of
West Africa. Even relative liberals such as Temple (1918) argued that the system of domestic slavery should not be summarily dismantled.

Slaves whose original ethnic identity had been abolished were still working within the Hausa system in the first quarter of the twentieth century (Figure 10). A decree finally abolishing slavery was only promulgated in 1936, although by this time, almost all those former slaves who
maintained an ethnic identity had left for their home area (Olusanya 1966).

At the same time, colonial policy promoted the use of Hausa and Islamic courts, which had the contrary effect of cementing the power of the former slavers . Indirect rule kept the Muslim rulers of outlying settlements such as Keffi and Ibi in place. Indirect rule also maintained these islands of Hausa dominance through the colonial era and preserved their authority through a court system controlled by Muslim qadis
even in rather marginal Islamic areas. Fulɓe pastoralists could count on the incursions of their cattle into fields of crops being subject to only minor penalties in the courts when they were opposed to non-Muslims. It also became advantageous for local rulers to either convert to Islam or adopt its outward form.

Turaki (1993:99) observes;

It can hardly be doubted that the practice of placing large numbers of pagans under Fulani District Heads and supporting the authority of these by the powers of government when and where necessary, led to an extension of Islam. … The pagan headman tended to start wearing Muslim dress especially when they were called to meetings at the District Headquarters and this donning of the garb of the Muslim often proved the first step to Islam. and their final subjugation [my words]

Dino Melaye dresses in Huasa Fulani attire
[img]http://1.bp..com/-g8a3TRqFy3s/Vo0yiKB1XcI/AAAAAAAAkqQ/D5n5O56bNuU/s640/IMG-20160104-WA0019-787736.jpg[/img]

This in turn has had a direct impact on issues such as the boundaries of post-colonial Nigerian states. The original Kaduna state, for example, was a long narrow strip that stretched from Katsina on the northern border down through Zaria. Kaduna included many of the communities in Southern Zaria that were subjugated by Zazzau in the slave-raiding era. Even when the Katsina Emirate became a separate state, the remaining rump of Kaduna State persisted with this awkward conjunction, binding together resentful minority communities, generally oriented towards Christianity, with their former antagonists from further north. Historically this has often been the source of conflict and this state of affairs is likely to continue.

APCHaram:
Prisons existed in the Sokoto Caliphate before the British conquest, but little attention has been devoted to examining pre-colonial imprisonment. Nevertheless, it is clear from extant sources that the inmates in Sokoto Caliphate prisons could be classified into three major groups: war prisoners, freeborn people imprisoned for political or other crimes, and slaves.Generally, most inmates could be ransomed, executed, enslaved or exchanged. Although many of those enslaved (from all three groups of prisoners) were used as domestic servants, others were sent to ribats (frontier fortresses) where they served as soldiers and/or in other roles such as plantation labourers, builders, concubines and weavers.

There is evidence that convicts based within Sokoto Caliphate prisons (including those war prisoners who were yet to be ransomed, executed, enslaved or exchanged) often worked under close supervision on state fields “the entire day before returning to their cells”. Inmates, like many Sokoto Caliphate slaves, frequently experienced physical cruelty and starvation.24 Even though slave owners mostly punished their own slaves outside the prison, there is evidence that the slaves within Sokoto Caliphate prisons were often sent there by private estate owners or administrators of state holdings.

In the Kano area, the major prison to which recalcitrant slaves were banished was Gidan Ma’ajin Watari. Situated less than a kilometre northeast of the Emir’s palace in Kano city, it was owned by the state and managed by the state official called Ma’ajin Watari. Masters sent defiant slaves, including those whom they did not want to sell or otherwise dispose of, to this prison for reform or, as Yusuf Yunusa puts it, “to be punished and preached to”. On a slave’s arrival at the prison, the master was expected to declare the specific offence the slave had committed and the type of punishment to be meted out. Thereafter, the erring slave was admitted to the facility through two doors, being severely beaten in the process.

The conditions at Gidan Ma’ajin Watari were terrible, as an early colonial record indicates:
A small doorway 2 ft. 6 in. by 18 in. gives access into it; the interior is divided by a thick mud wall (with a smaller hole in it) into two compartments, each 17 ft. by 7 ft. and 11 ft. high. This wall was pierced with holes at its base, through which the legs of those sentenced to death were thrust up to the thigh, and they were left to be trodden on by the mass of other prisoners till they died of thirst and starvation. The place is entirely air-tight and unventilated, except for one small doorway or rather hole in the wall through which you creep. The total space inside is 2,618 cu. ft., and at the time we took Kano [1903] 135 human beings were confined here each night, being let out during the day to cook their food, etc., in a small adjoining area. Recently as many as 200 have been interned at one time. As the superficial ground area was only 238 square feet, there was not, of course, even standing room. Victims were crushed to death every night — their corpses were hauled out each morning.

While in prison, a slave was usually subjected to torture by fellow inmates as well as by guards. Masters could occasionally pay a visit to the prison to determine whether or not their slaves should be released. During such visits, the masters often presented their slaves with cowries or food, while the slaves, in turn, would plead for forgiveness. Ultimately, it was the master who decided how many days the slave would spend in the facility.

Whether or not it was standard practice for masters in all parts of the Sokoto Caliphate to send slaves to various state prisons for reform, three facts are clear from the pre-colonial era. First, a prison system existed prior to British conquest in pre-colonial Muslim Nigeria. Second, convicts were sometimes made to work on state fields. Third, for all the physical punishment of convicts, the notion of rehabilitation appears to have been part of the ethos of both the caliphal state and the caliphal slaveholders.

http://www.openbookpublishers.com/htmlreader/978-1-78374-062-8/10.Salau.xhtml

LoveMachine:
Can I get a source? Not being argumentative but I enjoy doing further research on interesting topics. This is definitely a lightning rod topic that I want to jump into with both feet.

nicklaus40:
To say the truth there is nothing wrong with this, why can't he tk pictures. Must we politicise everything?

tsephanyah:
because the British had several Prison work
camps that engaged in prison plantations and other public
works.

In addition, the colonial regimes turned to justifying slavery in West Africa. In a striking change of attitude, the imperial agents of European powers changed their approach to slavery once they had gained power. Even E. D. Morel, later known for his courageous
critique of King Leopold’s violent regime in Congo, underwent a sudden change from his 1895 condemnation of slavery in the Sokoto Caliphate to his 1900 justification of slavery as a natural and benign institution in African society.