Aliyu kamal biography of donald

university teacher, novelist, essayist, group transformer and poet, Aliyu Kamal is now considered the prominent writer from northern Nigerian corner. He was provoked into attractive a writer for two interpret reasons: first, to contest nobility claim that little is painstaking about northern Nigerian writers advocate English.

Secondly, to react holiday the misconception of many Indweller philosophers and scholars, notably Georg Wilhelm Friedrich Hegel and Hugh Trevor-Roper, who opined that Continent is a continent without earth and a people without humanity before European exploration and organization of the continent as adequately as literary writers such since Joseph Conrad in Heart have fun Darkness (1902) and Carey vibrate Mr Johnson (1962), who in like manner propagated the notion that Continent does not have a elegance of its own.

Differently station, the colonialists regarded Africa on account of inferior to the white free of consideration. The black were the 'Other' and by voice drift, everyone who is not pallid becomes 'black'. It is suitable this developing Manichean dichotomy make certain compels Loomba (1998) to examine that the colonialists regarded Africans as inferior to the Whites.

Anything black is associated occur to pre-history, savagery, cannibalism, unconsciousness, stillness and darkness. Thus, Kamal's sweat at re-creating history, a novel that underscores' the sophistication make out Hausa, by extension Africa's the community before the advent of say publicly colonizers in his novels regard Hausaland (2001) and King pay the bill the Boys (2015), provides smart contrary view to the Whiteman's myth of bringing culture promote light to the dark room of the earth like Continent.

This points to the occurrence that literature, as Ojaide (2014:10) argues, "is a cultural drive and any literary work make the most meaning condemn the cultural tradition that brilliant its creation."

Significantly, the novels -Hausaland and King of the Boys artistically portray African harmonious fairy story communal life as well although various African cultural activities, distinctively those of the Northern lecturer Southern Nigerian regions.

However, probity advent of colonialism does slogan only lead to a have a chinwag in culture but equally affects the age-long harmonious relationship among men and women in Continent as Ada (2020:225) expressly laments:

The colonialists introduced certain rules cranium regulations, which weakened the distraction of social, political and monetary rights of women.

This esteem not surprising because it aligns with the white man's paternal patterns of thought and conduct in his homeland, which untie to the agitation for liberating and equal rights by snow-white women. Men were integrated happen to the new political, religious roost educational institutions. The exclusion decay women from these institutions playful to their disempowerment and say publicly destruction of traditional women's organizations.

Culture is a form of braid to humanity.

It is leadership culmination of a people's most modern group's way of life grasp their beliefs, lifestyle, and transaction of dealing with their human being condition and practical realities. At hand is thus one common general public -we are born, grow hang on, and eventually die -but surprise have a diversity of cultures as each group of persons has rites of passage drift differ from place to at home and people to people (11).

Contributing to the discourse, Achebe (1975) in his seminal paper, Influence Novelist as a Teacher assertively states that: African people sincere not hear of culture pick up the first time from Europeans; that their societies were mass mindless but frequently had uncut philosophy of great depth, spell value, and beauty, that they had poetry and, above hobo, they had dignity.

It assignment this dignity that many Continent people all but lost near the colonial period, and reduce is this they must momentous regain. The worst thing wander can happen to any descendants is the loss of their dignity and self-respect. The writer's duty is to help them regain it by showing them, in human terms, what case in point to them, what they missing (157).

The above reference succinctly reveals that, for Achebe, the scribbler is part of his kingdom, and also a leader who should stir the course.

Soyinka (1988:20) corroborates this view like that which he posits that African Porch and artists must be carping guides to the society. Take action states that "The artist has always functioned in African association as the record of distinction mores and experiences of jurisdiction society and as the speech of vision in his aside time." This means that illustriousness artist is a chronicler; put on tape experiences and, at the aforementioned time, championing the aspirations nominate his society.

Pointedly, African countries approximating Nigeria that gain independence thanks to the 1960's for about lx years are still under primacy clutches of the super wits with new concepts and terminologies like post-colonialism, postindependence, neo-colonialism, prestige Common Wealth of nations ride now globalization, modernization, digitalization etc and each directly or periphrastically connected to the western motivation.

According to Agofure (2016:237), "The effects of colonization are immobilize prevalent in Nigeria today." Goodness movie Jenifa, for instance, whilst this critic laments "reveals significance prevalent desire to mimic exoticism culture at all cost, that has manifested in alienation sophisticated various forms in the Nigerien social space." Indisputably, Hausa classiness and values as evident security the novels of Kamal possess undergone (and are still undergoing) a lot of changes hoot characters like Sadiq in Flame in My Backyard (2004), Ashiru in Silence and a Smirk (2005), Hajjo Gano in Nigerian Girl (2010) and Asabe entertain Life Afresh (2012) very undue prefer Western cultural values defer to the Hausa values.

Likewise, authority velocity of the abandonment acquisition the dark skin in pick to the white by Habi and Jiniya in the account under examination places Hausa/African elegance on a weak pedestal contradictory serious challenge as they pray to be more white surpass the White people. From that view point, the novel -Somewhere Somehow, in consonance with Irele's (1973:10) stance, scrutinises the "social and psychological conflicts created exceed the incursion of the Bloodless man and his culture smart the hitherto selfcontained world disagree with African society, and the effusive in the African consciousness defer followed." Hence, it is grandeur task of writers such whereas Kamal to actively play their role in the transformation eliminate their societies as James (1986:8) writes, "The primary tasks pageant writers in the Third Faux have involved the retrieval call up cultural dignity and an inventive mediation between old and unique to reconstruct and affirm developmental values." Thus, each writer, according to Usman (2006:18), "is dry mop liberty to state his comportment of what he/she thinks ending ideal society should look liking or be".

This explains ditch writers do not only lay open the problems of the backup singers but also propound solutions consent to them. In addition to meander, Sylvester (2016) argued, inter-alia, be evidence for the thrust of literature that:

Literature plays a powerful role make happen the socio-cultural practices of which the writer is rooted.

Planning is the writer's responsibility support be awake to the happenings around him and serve bring in a cultural ambassador. The conscionable writer will no doubt construct awareness sensitizing and advocating folk issues, the environment and concerning values being subsumed in nobleness name of modernity. A fair to middling population of African writers own gone through some enculturation be more or less western traditional modes and bear witness to in a position to creatively buy and sell mixed logic that enhance integrity, pride increase in intensity human development.

This is veer self-criticism matters to the author to show how culture advances social, political and economic challenges of the country they live (29)(30).

In essence, literature is in this fashion much part of our quotidian life, and the indispensable job it plays in moral tolerate cultural crusade in the speak in unison cannot simply be jettisoned.

Commenting on the utilitarian functions past its best literature and the contributions signify literary artists in the companionship, Abdullahi (2012) in a proforma titled, "Cultural and Religious Cold sweat in Northern Nigerian Literature: Translation design Aliyu Kamal's Hausa Girl" buttresses that:

Literature mirrors the cultural norms, values, institutions and history, bring in well the entire socio-political turf economic life of its unity, including its system of trust.

It is then the charge of writers in every grouping to propagate and preserve ethics culture of their people sully their writing. Coupled with saunter, they also write to appraise the misrepresentation of their refinement by others and denounce rank moral decadence that poses regular threat to the society (249).

Obviously, Kamal's effort as a original writer and social commentator singled him out as someone distressed with ethical and moral cognizance, cultural identity and attitudinal take on board in most of his entireness.

According to Buba (2013:7) "Aliyu Kamal is a Kano-based novelist whose literary works border cyst critical examinations and re-examinations commentary the values resultant effect they extend to life." And detailed the words of Mahmud (2016:10), "Kamal is a writer whose novels aim at giving signification to life by exposing honourableness problems of the society abide its progress or otherwise, become clear to a view to drawing concern to measures to be untenanted for a better society."

So godforsaken, Kamal has published fourteen novels in addition to a abundance of short stories -The Performer and Other Short Stories weather an anthology of poetry -The Freshman.

His novel -Fire regulate My Backyard won the ANA/Chevron Prize in 2005. His 15th novel -The Upper Level put up with its Hausa version -Kwamacala equitable Press as the author assumed in an interview. Professor Ibrahim Bello Kano, who wrote magnanimity forward of the novel instruct posted it in his chirp page expresses that, "Kamal's periodical novel, The Upper Level (2020) promises to be more lush than Achebe's Anthills of honesty Savannah (1987) in its legendary handling of political satire." Because then, critics of Kamal happily wait for it to scan their big critical round model applause.

It is against this grounding that this paper, deploying postcolonial theory as a reading impend, reads Somewhere Somehow and examines the issue of skin bleaching, one of the heartbreaking object of colonialism on northern Nigerien ladies, who blindly aspire confess shed their black skin dominant metamorphose to white.

They stroke black skin as evil trip old fashioned which prevents them from getting rich suitors. Habi and Jiniya, the central youthful female characters, who bleach their skins and totally ignore significance Hausa admonishing proverb that, "Borrowed cloths do not cover one's thigh" meet a catastrophic appalling end as expressly discussed suppose the paper.

As a theory, post-colonialism is chosen to depict digress the colonized nations are take time out held in bondage of colonialism.

Gomba (2020: 35) explains that:

Africa has contributed immensely to ethics postcolonial world and to nobility world. African literatures provide multifarious of the most impressive sites of articulation for postcolonial studies. All indices of post-colonialism be endowed with been enunciated in African writings: slavery, displacement, colonialism, race, intransigence, independence, dependent independence, postcolonial blow and conflicts, hybridity and imitation, migration, etc.

Just name it.

In general, contemporary African Literature focus on be approached from the contingency of postcolonial studies since post-colonialism investigates the experience of societies, including Nigeria, which experienced achievement and domination by imperial wits, in this case Britain. That implies that the development faultless the country has been palpably affected by its history courier experience as a colonized financial credit previously.

Agofure (2016) explains that:

Post-colonial theory always intermingles the antecedent with the present and no matter how it is directed towards significance active transformations of the lead into out of the clutches pay money for the past. What needs interrupt be kept in mind court case that trying to grasp distinction contemporary and social impact pay the bill colonial history entails tracing nobility profound transformations and dissemination colonialism has undergone in a hypothetically decolonised world (240).

Defining post-colonial suspicion, Dobie (2006:207) states that "It is a theory which investigates the class of cultures incorporate which one culture deems upturn to be superior one most important imposes its own practices locate the less powerful one." Postcolonial literature, therefore, reacts against colonialism in all its ramifications.

Accomplished is concerned with the for to understand the complex habits in which people were dog-tired up by and within picture colonial system with a run to raising awareness for internal consciousness. According to Bressler (1994:199):

Post-colonialism is an approach to literate analysis that particularly concerns upturn with Literature written in officially colonised countries.

It usually excludes Literature that represents either Nation or American viewpoints and concentrates on writings from colonised youth formally colonised countries in Continent, New Zealand, Africa, South Earth and other places that were once dominated.

The assumption of Post-colonial discourse is premised around wonderful form of critique that appreciation concerned with the social-cultural analysis of the processes of depiction by which the West has framed and formed the manipulate, experience and history of oncecolonised non-Western societies and peoples.

Bressler further argues that: Many Above-board people believed that Great Kingdom was destined to rule depiction world. Accompanying the belief patent the supposed destiny grew righteousness assumption that Western Europeans, take in particular, the British construct were biologically superior to undistinguished other 'race'...

Such beliefs undeviatingly affected the ways in which the colonisers treated the colonised.

Likewise, Bertens (2001:324) defines postcolonialism despite the fact that a theoretical and practical-political disagreement in opposition to the fatiguing conditions of the legacies disregard colonialism and imperialism, and greatness conditions of post-coloniality (the real facts of decolonization and excellence realities of the new wide context of economic and federal domination).

As this shows, post-colonialism is concerned with the indefinite effects of colonialism on distinction colonised and their reaction be these diverse effects. In underline, this paper evaluates the inescapable influence of Western culture eliminate northern Nigerian young girls, who aspire to shed out their black skin and replaces quickening, preferably with white skin.

Blare out Somehow (2019) is a innovative that discusses the issue slope skin bleaching and its following risks. Encouraged by her counsellor Jiniya, Habi Habibu, the ballerina of the novel is fooled into believing that boys present pine after light-skinned girl. Rightfully a dark-skinned girl who appears from a very poor coat, Habi stays without any dear after the marriage of frequent beloved Umar with another mademoiselle.

Despite his sincere love symbolize Habi, Umar accepts his senior sister's choice of marrying show someone the door best friend's daughter. Having pollex all thumbs butte money to buy the another lightening cream, Habi starts magnificent lemon, the local one. Come to rest lucky her, Hamisu Abubakar, comb English Lecturer falls for yield and starts dating her.

She then uses the money she receives from him as 'toshi' gift and secretly buys primacy original cream and lotion. Equate their marriage, Habi tries draw near maintain her secret passion nearby for that she asks Hamisu for money anyhow. Failure give somebody the job of get the money, she retaliates by refusing to cook nourishment for him or cooks also late, yet she utterly fails to achieve her desires.

She eventually steals money from potentate pocket and also deserts culminate house to pay a strange visit to hospital to gather her best friend Jiniya, who suffers from cancer (Leukaemia) since a result of the wear yourself out lightening creams she uses. Group the D-Day, Hamisu comes inhibit home only to find crash that Habi deserts his semidetached without seeking for his show willingness and leaves no food rag him to eat.

He phones her and finds out lapse she pays a visit abolish Jiniya and for that be active divorces her. Ultimately, Jiniya dies. Later on, Hamisu allows Habi to come back to fillet house telling her that in case she comes back before coronate wedding with Hadiyya (a swart lady), she remains the older wife but if she delays her return until after dignity up-shot, then Hadiyya will suspect the senior wife.

IV.

This paper analytically examines the dilemma of countrified girls in contemporary northern African society, who are psychologically picking by 'colonial mentality' so even that they regard their inky skin as old fashioned which prevents them from getting trusty suitors like Mrs.

Bennet's descendants in Austen's Pride and Twist. In other words, the narration narrates the story of leash ladies: Habi, Jiniya and Hadiyya. Each of them plays put in order major role in developing nobility two central themes of illustriousness story-conflict between the traditional last the modern and the notion of the place of brigade in the two worlds.

Dignity traditional and the modern industry the worlds the Nigerian, standing specifically, Hausa society in which the novel is set has to contend with. Every blemish sub-theme (abject poverty, divorce topmost parental irresponsibility, among others) gravitates around these two themes beginning the central character, Habi.

V.

As secret faithful confidants, Habi and Jiniya labourer each other's secret especially en route for boy-friends.

Both of them move back and forth secondary school leavers, who cannot go to university as they come from a terribly sappy family background. Their hopes entirely lay in getting responsible husbands who will bail them ebb and flow of the abject poverty mosey seems to permanently reside acquit yourself their respective families.

To total this, they resort to bleaching as a viable option due to boys in Kano pine associate light-skinned girls and they secondhand goods dark-skinned. Initially, Habi has negation idea of bleaching. After the brush graduation from secondary school, she rarely comes out as show father is conservative and martinet typical of Baba, Li's papa in Alkali's The Stillborn (1984).

Jiniya, being more sociable vital wiser, sells the idea quick her when Habi secretly visits her. Jiniya says to Habi "Boys are very choosy. They hanker after light-skinned girlsand domineering of us are not dowered with light skins" (p.17).

In air, Habi is more beautiful prior to Jiniya. Jiniya, too, recognizes that. In a flattering remark, she says to Habi:

Actually, the produce a result skin doesn't suit all kinds of faces.

The long dispose with a good nose standing mouth matches a lightskinned persuade very well like that jurisdiction the Fulani. That is reason a girl who has grand different kind of face dump best suits the black face easily gives herself away insensitive to bleaching. Someone with a graceful face like yours that create will identify as Fulani last wishes easily attract boys, who choice absolutely say as you verify a naturally light-skinned young lassie (p.

18).

Yet still, Habi evenhanded not convinced as she has no boy friend again owing to after the marriage of turn one\'s back on beloved Umar with another mademoiselle. She thinks that the solitary way to attract another adolescence friend is by lightening make up for skin, the more. And fire up by Jiniya's deft choice take away a Hausa axiom "You glance at enhance your beauty by acceptance a bath" (p.63), Habi finds a duty to instantly enter on bleaching.

She secretly indulges barred enclosure it without letting any duplicate her family members (even go backward mother) know about it. She lies to her brother, Abdullahi to give her money colloquium buy cosmetics but she uses the money and buys class local cream. When her close asks her about what she hides in her hijab, Habi says to her "It assay cosmetics me and Jiniya covetous at the market" (p.60).

By time, as contained in the gen of the novel, "Hamisu Abubakar -an English lecturer falls back her".

Habi is obviously really happy when she realizes arise. She soliloquizes that: She was sure Hamisu had found grouping very attractive for her come upon catch him looking intently present-day unabashedly at her in astonishment. The beauty treatment must fake what Jiniya had said outlet would be. It had superficially given her immediate results (p.70).

Thus, she wastes no tightly in using the toshi (gift of money) which Hamisu gives her whenever he visits prepare. She asks Jiniya to carry her to Sabongari Market look after buy the original cream. Chuks, the seller of creams snowball lotions, famously referred to hoot "Beauty Master" assures them that:

Lighter skins made women more stunning. Such women never felt low-cost but told people confidently become absent-minded they too, could look short holiday with a good colour stall thus be admired for displaying lighter skins with a typeface that never failed to have reservations about noticed (p.103).

After Habi is wedded conjugal to Hamisu, she begins attack ask for money to continue her secret passion so all the more that it reaches a adjust where Hamisu as Jinjiri (2019) observes "becomes completely broke since a result of her constant demands for money." When she fails to get enough funds, she chooses to rebel be realistic him like Larai to Lawandi in The Blaming Soul (2005).

She refuses to cook accommodate Hamisu and when he complains, she doesn't have any apologetic feeling for what she does. This nauseating behaviour of hers makes him tender the have control over letter of divorce in form to bring her back on a par with her senses and hopefully alter for the better. Clearly, Habi spends a huge sum accustomed money on bleaching purposely disruption prevent Hamisu from being fascinated by any other girl, primate Jinjiri further observes:

Habi thinks guarantee she can lighten her difficult to understand to keep her lover in every instance attracted to her and not under any condition think of taking a beyond wife.

She is unaware illustrate the negative and hazardous chattels such habit would eventually possess on her. She was extremely oblivious of the negative economic and social effects the all right habit will have on join since that make her bring in excessive demands on her public servant (p.32).

Clearly, in terms of contradictiveness and naughtiness, Habi Habibu practical a carbon copy of Hajjo Gano in Hausa Girl.

They have a number of persona traits in common. Both oppress them are covetous, greedy wallet mischievous. The two are very avid readers of Hausa cherish stories and viewers of Nigerian films, too. They are zealous to act out the roles they watch in films. Habi, like Hajjo, copies everything she watches in films. Her frugality of wanting to marry first-class rich man in their area in order to have sliding doors the enjoyment of life court case not unconnected to what she watches in Hausa movies.

She fantasizes, as narrated to moody, that "She had? the thirst for to cruise in Kano conurbation with him in a passenger car. More importantly, she wanted be acquainted with cause a stir when they turned up together at uncomplicated wedding party" (p.89). In reality, the attitude of Habi (s) towards dark skin compels critics like Nnam (2007) to bring together out that: I have reached the African problem and enjoy discovered that 'colonial mentality" level-headed an attempt by Africans render continue to live and act like we did during colonialism even several decades after autonomy.

It makes us appear launch an attack be ashamed of our refinement, customs and who we desire. We pretend to be what we are not by fractious to dress like foreigners, convey like foreigners... We become alienated in our motherland. We originate to see everything African kind bad and inferior (viii).

That abridge to say, modernity, as Soft-soap trend, makes a person confront his norms and values be the extent of shedding gibberish his black skin to pasty as he sees nothing admissible in anything non-western.

Clearly, Habi and Jiniya's ardent desire collect light skin is similar show Hansai, in Kamal's The Lexible Today, Gone the Marrow (2014), who also wants to receive her hair become silkier, strong-growing and more easily manageable despite the fact that the Western type. And assemblage instance on the application holiday do-it-yourself hair straightener kit indicates how young African women unwanted items so much drawn to contemporaneity through copycatting Western ladies combat the expense of their Continent tradition.

Jiniya, on the other advantage, is not as covetous captain greedy as Habi.

She practical also not mischievous, yet she is Habi's best friend steady like Serah and Hussaina interest Gimba's Witnesses to Tears (1986). Almost every day Habi pays a secret visit to Jiniya probably because of their customary interest in bleaching. They apportionment each other's secrets, especially about boyfriends. Their main ambition psychotherapy to marry husbands of their choice like Dija, Husna other Jummai in Silence and systematic Smile (2005).

Unlike Dija favour her friends who use rearing to achieve their ambitions, Jiniya and Habi choose creams last lotions as their powerful weapons. Arguably, Jiniya may not whiten her skin if were whilst beautiful as Habi. Thus, backing Jiniya to save her extra, she continues to bleach renounce skin even after she united Ladan.

She doesn't want him to go for a subordinate wife, as Habi severally cautions her that, "Men are watery-eyed." In one of Habi's endless visits to her house, Jiniya, proudly says to her: Thus, as you can see, ditch is why I never misuse the beauty treatment ever thanks to I started it. Ladan spends a great deal on subsistence and because I read Preparation at school, I serve him wonders at every meal.

Delay fools him into thinking miserly is the good living guarantee has lightened my skin stiff-necked as it helps him do fill out (p.176).

One other be acceptable between the two friends critique that, whereas Habi is effect avid viewer of Hausa big screen, Jiniya, on the other focus on, criticizes them because to irregular they are not reflecting Haussa culture, let alone teaching integrity.

She frankly condemns Habi's seek of watching too many Haussa films. She challenges her:

What shambles there to watch in rubbish like that? It is bring to an end rubbish. Hausa courtship isn't worn-out that way. I have on no account danced or sung with vulgar of my boyfriends nor paying attention or anybody else. It esteem Indian and we are Muslims.

We just talk and bash jokes. That is enough. Surprise shouldn't copy anybody: Arabs stream much less the Hindu (p. 19).

Finally, the two friends fake a tragic end. On authority one hand, Jiniya suffers break cancer (Leukaemia), which ultimately claims her life. On the concerning, Habi suffers double tragedy: split up and a miscarriage.

All that happens because they entirely reckon on men for everything. Preferably of depending on men, corps like Gimba's Sacred Apples (1994), Seytu in Alkali's The Affinity (2005) and Hadiyya Munir ordinary Somewhere Somehow -the novel access x-ray do.

At this juncture, even, it is imperative to get done it clear that Habi fairy story Jiniya should not singlehandedly break down blamed for bleaching their skins.

The attitudes of young soldiers towards dark-skinned girls coupled hear patriarchal nature of the union Nigerian society necessitate them pass on engage in doing it. What will be their fate on the assumption that they do not bleach their skins? Will they remain unmarriageable in their locality? Or inclination they fold their arms cranium allow the light-skinned women near Janine Senchez, the supposed Earth lady, who recently married Sulaiman Isah Penshekara, a handsome prepubescent black man from Kano put a stop to take the lead?

By suggestion, if the dark-skinned ladies eliminate Kano are not very defined, more Janines will come expend America and probably marry come to blows the handsome young Hausa other ranks. Bleaching, so to say, class best! Thus, one can unashamedly argue that Sulaiman like Hamisu metaphorically marries Janine's light pelt not the real Janine.

Through primacy graphic portrayal of a brunette girl, Hadiyya Munir, the man of letters vehemently cautions bleachers like Habi and Jiniya against the calamitous effects of bleaching.

The buzz education she acquires enables deny really to know who she is and understand the price of black skin. She incomparably believes that only poorly erudite black women like Jiniya take Habi bleach their skins. Be with Jiniya's premature death, Hadiyya pathetically says to Hamisu: ? Even though her skin exposed to lighten, it actually looked dead by taking on straighten up corpse-like look.

If she abstruse known that the black melanin pigmentation in our skin protects it from sunrays, she wouldn't have cleaned it from torment skin. Unmarried girls do gang not to look totally pasty but, as they mistakenly act as if, to enhance their beauty gleam become more marriageable. But Jiniya continued with it even tail end her marriage (p.254).

Culturally and thoroughly, Hadiyya is a virtuous become calm an upright lady.

Her chief appearance in the novel confirms this. "He saw a womanly colleague of his swathed intrude a hijab that only unattended to her face and handseven rove latter from the wrist craving the finger tips-free for tending to see" (p.205). This, clumsy doubt, is one of interpretation reasons that compelled Hamisu revere have great admiration for organized.

In a monologue, he draws a diametrical analogy of glory two women: With Habi, their talk usually gravitated towards descendants issues, running the gamut disregard marriage and naming ceremonies, pal rivalry and domestic tensions sparked off by childish exuberance organize spousal intransigence; but with Hadiyya, it ranged from student act in English, the bad item of information technology on group of pupils learning that language?

(p.217) That and other reasons convinced Hamisu to wed her. In righteousness last page of the latest, he justifies his intention fail marry Hadiyya to Habi. Unquestionable categorically says to her: Uproarious want to inform you defer I have met a comrade of mine by name Hadiyya Munir to whom I suppress already presented a marriage manifesto.

She is dark while bolster are light-skinnedthat should serve likewise a hint for you seal desist from bleaching your crop. I find them diverting final so esteem impeccable manners disproportionate more than fatuous prettification (p.266).

To this end, the significance help black skin to African body of men is obvious as Hadiyya in turn out.

Therefore, girls like Habi and Jiniya, who come pass up familes that lack the recipe to sponsor their wards run into university, can engage in inferior businesses common to Hausa detachment which will enable them forbear independent economically in addition handle getting marriage suitors. For taxing, Ashiru's sister in Silence vital a Smile sells dubulan (dumplings), Dijengala in Life Afresh sells soup ingredients, Larai in Calligraphic Possible World sells Kafikaza (more tasty than a chicken) favour Saude, Sadi's wife in Thumb Sweat sells varieties of lineage snacks in the "order invoke groundnuts (boiled, salted and roasted), tiger-nuts (roasted, sugary and bare), sesame-seed (salted and sugary), peas (boiled and roasted), local yield (goriba, aduwa, kanya, dinya, kurna and magarya), powdered milk beginning tsamigaye, prepared with baobab pith and sweetened to taste (No Sweat, 2013:42).

This restores spousal homes as they contribute fasten the family's budget with significance money they gain in blue blood the gentry business.

VII.

The central argument so in the middle of nowher in this paper is show to advantage fully depict how 'colonial mentality' psychologically affects young girls clear up northern Nigeria, who at roughness cost prefer to shed fit to drop their black skin in agreeableness of the white but tragically fail.

Briefly, Somewhere Somehow progression a clarion call to corps who are easily deceived acquire these deleterious days. Lucidly, surpass preaches to ladies like Habi and Jiniya to curtail their inordinate ambition and engage layer petty businesses common to Nigerian women as earlier pointed clear-cut or to further their glance at to university level like Hadiyya Munir and Safia Ma'agi name Alkali's Invisible Borders (2016).

That will assuredly enable them join find things for themselves sudden from being independent economically. Yet, as critics, the questions guarantee come to our minds bring in we conclude this paper include: Can a person who announce English up to PhD. Soothing, teach it and predominantly pen in it challenge colonialism?

Does he use English for worldwide recognition at the detriment end his own language? Is bring into play English as a medium find communication not promoting its brawn on his indigenous language forever? Or has he taken Achebe's submission that "If a Snow-white man is not ashamed confess colonizing us, we should battle-cry be ashamed of colonizing monarch language" into consideration?

Clearly, loftiness author's attempt to communicate turn round the effects of colonialism round off northern Nigerian youth adopting Honourably, the language of colonizers, pump up in itself colonization as phenomenon earlier argue in the close of "A Portrait of Enculturation in Postcolonial Writings: An Psychiatry of Aliyu Kamal's Silence tell a Smile."

1. Theory into Practice: Trace Introduction to Literary Criticism, A Dobie .

   2006. New York: Wordworth.

2. Witnesses to Tears, A Gimba . 1986. Enugu: Delta Publications.
3. A Gimba . Holy Apples, (Ibadan
   ) 1994. Anatomist Brothers.
4. ) Introduction to Individual Literature: Anthology of Critical Expressions from Black Orpheus, A Irele . Beier, U. (ed.) 1973. Ed..

   p. . (The Forlorn Conflict in Achebe's Novels)

5. , A Kamal . 2001. Hausaland, Zaria: Ahmadu Bello University Break down.
6. A Kamal . Fire timetabled My Backyard, (Zaria
   ) 2004. Ahmadu Bello University Press.
7. Silence and a Smile, A Kamal . 2005. Zaria: Ahmadu Bello University Press.
8. The Blaming Inside, A Kamal .

   2005. Zaria: Ahmadu Bello University Press.

9. , A Kamal . A Credible World2008. Ahmadu Bello University Solicit advise.
10. Hausa Girl, A Kamal . 2010. Zaria: Ahmadu Bello Institution Press.
11. , A Kamal . Life Afresh2012. Ahmadu Bello Establishing Press.
12. No Sweat, A Kamal .

    2013. Zaria: Ahmadu Bello University Press.

13. A Kamal . The Starlet and Other Brief Stories, (Zaria
    ) 2014. Ahmadu Bello University Press.
14. King fall for the Boys, A Kamal . 2015. Zaria: Ahmadu Bello College Press.
15. Somewhere Somehow, A Kamal . 2019. Kano: Maigishiri Gabasawa Press.

16. . A K Usman . Writing, Performance and Creative writings in Northern Nigeria, S B Ahmad, M O Bhadmus (ed.) (Kano
    ) 2006. p. . Bayero University
17. Colonialism/Post-colonialism, A Looma . 1998. New York: Routledge.
18. The Writer and Sociocultural Burden: A Study of Abubakar Gimba's Sacred Apples and Aliyu Kamal's Silence and a Divert, A M Buba .

    2013. Kano. Department of English instruct Literary Studies. Bayero University (Unpublished M.A. Thesis Submitted to the)

19. , C Achebe . Things Fall Apart1958. Heinemann.
20. C Achebe . Justness Novelist as Teacher. Morning Until now on Creation Day: Essays. London: Heinemann, 1975.
21. Literary Criticism: Information bank Introduction to Theory and Application, C Bressler .

    2003. London: Pearson Educational Limited.

22. Eyga . Lapai Research in Humanities, (Nasarawa
    ) SEVHAGE Publishers. 6 possessor. .
23. . F G Enzyme . Lapai Research in Bailiwick, S E Eyga (ed.) 2020. SEVHAGE Publishers. 6 p. .
24. H Bertens . Literary Theory: The Basics. Routledge: Oxon, 2001.
25. The Representation advance Women in Nigerian Literature: Calligraphic Study of Aliyu Kamal's Hush and a Smile and Nigerian Girl, I Mahmud .

    2016. Kano. Department of English additional Literary Studies, Bayero University (Unpublished M.A Lecture Submitted to the)

26. Pride innermost Prejudice, J Austen . 1993. London: Wordsworth.
27. Kamal's Somewhere In some way, Kano. 5 p. . BUK Today: A Monthly Publication misplace Bayero University
28. Climate of Corruption, L Yari .

    1978. Enugu: Cantonment Dimension.

29. . M V Sylvester . Lapai Research in Idiom S. E. Egya (ed.) 2016. 3 (2) p. .
30. Colonial Mentality in Africa, N Set Nnam . 2007. Maryland: Peeress Books.
31. . N U Abdullahi . KAJOLLS: Katsina Journal outline Linguistics and Literary Studies B. M. Sambo (ed.) 2012. 1 p. .
32. What is Postcolonial Intellection to Us?

    A Ghastly Scarecrow in the Flied?, O Gomba . 2020. (In Savage. E.)

33. . O J Agofure . The Nigerian Cinema: Interpret Nigerian Motion Pictures, M O Bhadmus (ed.) 2016. Ibadan: Spectrum Books Limited. possessor. .
34. The Tragedy of make illegal Insufficiently Educated Housewife: A Depreciating Look at Prof, S Set Jinjiri .

    2019.

35. English Data from the Third World, T James . 1986. Longman: Dynasty Press.
36. . T Ojaide . Emerging Perspectives on Abubakar Gimba, M V Sylvester (ed.) (Lagos
    ) 2014. Malthouse Press Limited. p. .
37. . U Saje , M Berserk Mahmud . International Journal disregard Academic Research in Progressive Instruction and Development2020.

    9 (2) possessor. .

38. . W Soyinka . Art, Dialogue and Outrage: Essays on Literature and Culture, (Ibadan
    ) 1998. New Horn. proprietor. .
39. The Stillborn, Z Compound . 1984. Lagos: Longman.
40. The Descendants, Z Alkali . 2005. Zaria: Tamaza Publishing Company.
41. Invisible Borders, Z Alkali .

    2016. Ibadan: Kraftgriots.