The United Kingdom Civil Aviation Authority has written Nigeria’s Civil Aviation Authority stating Air Peace has reportedly violated some aviation safety regulations

The development came barely three months after the Nigerian carrier commenced the Lagos-London route.

Two mandatory occurrence reports on Air Peace had been reportedly sent to the United Kingdom Civil Aviation Authority.

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The UK CAA, in turn, forwarded the complaints to the NCAA.

The CAA’s letter of complaint forwarded to NCAA was entitled; ‘United  Kingdom SAFA Ramp Inspection Report with reference number: CAA-UK, -2024-0217’ and ‘NATS Management System  Safety Report.’

The NCAA has also written to Air Peace to provide clarification on the issues.

The letter, with reference number: NCAA/DOLTS/APL/Vol.11/03624 was titled, “United Kingdom SAFA Ramp Inspection Report.

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It was dated May 14, 2024, and signed by the NCAA General Manager of Operations, Capt. O.O. Lawani.

In the letter, the NCAA said the UK CAA had called its attention to the no operational approval of Electronic Flight Bag functions affecting the safe operation of the aircraft, while adding that the captain of the flight admitted that an Electronic Flight Bag was being used for navigational purposes.

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NCAA further noted that the CAA stated in its letter that there was “no mounting device for the use of EFB, no charging points or battery for backup.”

Air Peace recently commenced operation to London Gatwick from the Murtala Muhammed International Airport, Lagos under the Bilateral Air Services Agreement, which Nigeria has with the UK.

The spokesperson of Air Peace, Stanley Olisa, could not be reached as of press time.

When called, the spokesperson of the airline picked but when this reporter began to enquire about the development, he kept mute until the call ended.

The PUNCH correspondent also sent a text message of enquiry to the spokesman but there was no response as of the time of filing this report.

By Lasisi Olagunju

A minister suffered severe abuse and reprimand from the elites of the North last week because she asked the North to choose mass education first before mass marriage. Sixty-four years after independence, we are still struggling to understand Nigeria’s Muslim North and its ways. A 1950 letter to the editor of Gaskiya, northern Nigeria’s preeminent Hausa newspaper, should tell us something about the mystery of the region.

The letter appeared in the newspaper’s number 391 of 8 March, 1950 on page 2.

It reads:

“To the Editor – I beg to lay this complaint before you, so that you may approach the Sultan in order that I may achieve my desire. I am of slave descent, belonging to one of the families of court slaves. Both my father and mother were slaves of a certain emir. My mother’s name is Munayabo, and my father’s Ci-wake. A well-to-do man has fallen in love with me, and I love him too, but he has got four wives already. For this reason, we find it difficult to make arrangements for living together. I asked a learned mallam, who told me to ask my father’s consent first, according to Islamic law, and also that of the authorities. If they agree to the proposal, I can become his concubine, Islamic law allows it. This is what the mallam told me. Well, Mr. Editor, my father, Islamic law, I myself and the rich man have agreed, only the authorities remain. May they agree to make proper arrangements for me so that I may be allowed into the harem of the man. My father’s and my mother’s names show that I really belong to a family of former slaves.

“I believe there are quite a number of girls such as me in the North. We have found that if girls in our position were allowed by the authorities, as is permitted by the law, to live as concubines in the harems of princes and well-to-do and important officials, the number of prostitutes who walk the streets would be reduced considerably. In this way, it may be possible for some of us to give birth to children who will one day be useful to the country. In this way, I may give birth to a son who may even one day become an emir. This will be better than our walking about in the towns and giving birth to children without proper fathers. Our religion permits it, but it is the authorities that are closing the door against us. I am sure that if the authorities allowed it, certain great houses in the North would accommodate thousands of us.

“Mr. Editor, I have given you a full explanation. We have come to an agreement with the said rich man, and are only waiting for the consent of the authorities on behalf of the Sultan. I wish you would lay my statement, as set out here, before the authorities and not allow room for destructive criticism. I should like the critics to understand that it is not my father who is trying to sell me into slavery. It is at my own free will that I desire to live in a big harem with a man who has already got four wives. I adjure you by Allah, Mr. Editor, to publish this letter so that I may get a reply and permission from the authorities.”

(Signature)”.

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I got the above letter from Joseph Schacht’s ‘Islam in Northern Nigeria’, published in Studia Islamica, 1957, No. 8. The author said the signatory of the letter was “a well-educated young girl who had passed with distinction through the modern Government College for Girls.” Note that the letter was not written in the 19th century. It was written a few years before independence.

For better or for worse, a lot has shifted since that letter was composed. I do not think girls are still born over there into ‘slavery’ and thus have to beg to be allowed to marry. What I know (and everybody knows) is that the North routinely stages mass weddings for hordes of nameless girls and ladies. Are they children of slaves?

I am a Muslim from southern Nigeria and each time strange things happen in the North in the name of Islam, I exchange glances of surprise with my brothers here. Schacht (1902-1969), the author of ‘Islam in Northern Nigeria’, was a British-German professor of Arabic and Islam at Columbia University in New York. He was the leading western scholar on Islamic law. In that article, he said the Muslims of our North whom he saw in 1957 “form a very isolated community.” He wrote that “most of their isolation is voluntary and intentional” and that “they are generally afraid of being contaminated by modern ideas, and particularly by the non-Islamic South.” I strongly believe they still prefer their isolation from “modern ideas” and from the South. And we are still in the same country. Shouldn’t we just restructure and redefine boundaries and contacts?

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I am being very careful choosing my words as I write this. I have written some paragraphs and cancelled them because I am, like the girls of Niger State, an orphan with no capacity for self-defence. But, it would appear that northern Nigeria’s biggest business today is mass wedding and mass production of children. After child-making, it has religion, very economically lucrative political religion. With this combo, it wrecks itself and stunts the country, and sows contagious poverty across the land. I hope no one is going to contest these.

I will be shocked if you did not follow last week’s big fight between the Minister of Women Affairs, Uju Kennedy-Ohanenye, and the northern elite led by imams from Niger State. The woman offended the North because she said no to a plan to shell out 100 orphaned girls to some randy men in a mass wedding. And because of that, press conferences and acid rains of sermons poured across the swarthy region on Friday. They said the ‘condescending’ female minister from the South overstepped her bounds. They said it was their religious culture to assist female orphans to solve their problems by marrying them off en masse, so that they can multiply and fill the earth with children. They did not tell us if their culture has plans only for the girls while male orphans are left to roam the street as Almajirai.

The image a mass-wedding evokes in me is that of tethered rams at sallah markets. Or, more appropriately, a mass of what slave merchants called dabukia (female with plump breasts) and farkhah (female with small breasts) in mid-19th century Sokoto, Kano and Katsina slave markets. I have read some defences for the botched mass wedding of Niger State. Some said the girls and their families begged for it and the speaker paid as a man of God. Let us assume the girls truly begged for the weddings, couldn’t their helper just give the ‘help’ without the humiliation of a mass sale?

Yet, it is said that the loud mass weddings we see in the North are followed almost immediately by quiet mass divorces. Yusuf M. Adamu and Rabi Abdulsalam Ibrahim, both of Bayero University, Kano, did a seminal work on what they call “the rashness of divorce in Hausa society.” In their ‘Spheres, Spaces and Divorcees in Zawarawa: A Hausa movie (2018)’, quoting Solivetti (1994:252), they say Hausa Muslim society has “one of the highest rates of divorce and remarriage in the world.” It is also in that piece that I see a raw passage on commodification of marriage in Hausa land. A character in the movie exclaims: “The prices of things in Nigeria are rising, especially crude oil, gold and diamond. The prices are rising. But why has the value of women fallen so low? (Tattalin arziki ya na ta tashi a Nijeriya, musamman ma na man fetur da gwalagwalai da lu’ulu’u. kullum dada hauhawa su ke. Amma farashin mata, ya a ke ya fadi wanwar?).” Read the various defences in support of the controversial mass wedding in Niger State. Do a character assessment of the suitors, especially the two said to have assisted their in-laws to pay ransom but now want “marriage without delay or their money back.” Have the angry Imams and mallams asked what kind of husbands those ones will be?

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Nigeria is a composite of contradictions; what is poison in the south is sweet sauce in the north. The Ovimbundu (Bantu) people of Southern Africa say that the mist of the coast is the rain of the desert. In the place where I come from, mass children is interpreted as mass misery (omo beere, òsì beere). We also warn that marriage is easy to contract, what about soup money? Mass weddings were conducted yesterday, last year and in the last decade in the North. What happened to them? Where are the benefits beyond their adding to the hardship of the destitute? Where I come from, we say a mother does not feel the weight of her baby (omo kìí wúwo l’éhìn ìyá è). But the trunk of the North’s elephant is, by choice, made a burden for it to carry. The North’s way of life hurts where I come from – Western Nigeria. I am not the only one who has this thought. While the southern bird avoids waters that degrade the girl-child, the duck of the North preens and bathes in them. Embarrassing stories such as of this mass wedding stuff are so common with northern political and religious leaders. A hail of threats against counter views comes common too. And when they happen, questions are asked down south about the sense in sharing this Nigerian complex.

‘Season of Migration to the North’, described by a reviewer as a “sensual work of deep honesty and incandescent lyricism”, is a 1966 novel by Sudanese novelist, Tayeb Salih. Its setting should have been northern Nigeria. Forced marriage is part of that story. And, in that story, we hear the voice of Hosna bint Mahmoud promising “like the blade of a knife” that “if they force me to marry, I’ll kill him and kill myself.” And, she does just that. Such involuntary, fatal nuptials are routinely tied in our North. They always do it. We will always beg them to stop because their way hurts us.

The people I am begging here are the real kabiyesis of the North – the Imams and the mallams. They make the rules and reign as the lords of the north-west, the north-east and parts of the north-central. But, will they listen and stop? They will not. They are what the Yoruba call kò níí gbà, omo elétíkunkun. And we won’t keep quiet.

Nigeria is an unending struggle against conscientious ignorance. The fundamentalism that rules Afghanistan has its professors in northern Nigeria. It is not edifying to faith. Read again the letter I started this article with. Pre-independence northern Nigeria had what was called ‘Fight Against Ignorance Committee’. There is no need to ask what the result of that initiative was. If the committee succeeded, the North would not have the world’s largest number of out-of-school-children; it would not attack a minister for asking it to choose education over marriage; banditry and terrorism and mass poverty would not be the region’s stable staple.

So, when we ask the elite of the North to drop their bad ways, it is not because we hate them and their North. No. It is because we benefit from the Hausa wisdom that emphasises peace over pie: “it is easy enough to find food but hard to get away to a place where you can eat it in peace (Ba samu’n abinchi ke da wuya, wurinda zaka chishi ke da wuya)”. We live in the same house with the North, and while doing so, we strongly believe that we deserve our peace. That was why that woman minister from the south, Uju Kennedy-Ohanenye, tore the North’s mass-wedding scroll and insisted on Nigeria adding real value to the lives of those 100 hapless girls. It is the reason I wrote this.

The organised labour has told the government to perish any idea of offering N100,000 as the new minimum wage.

The labour has also told the government to be serious with the negotiations on the issue of workers wages, insisting that it used the lowest minimum in arriving at the N615,000 as new minimum wage.

Recall that the organised labour comprising the Nigeria Labour Congress, NLC and the Trade Union Congress of Nigeria, TUC, pulled out of the negotiation meeting last week Wednesday when the government offered N48,000 as the new minimum wage.

However, Chairman of the Tripartite Committee on the National Minimum wage, Alhaji Bukar Goni in a letter to the organized labour for a meeting tomorrow indicated interest that the government will shift ground and asked the organised labour to also shift ground.

Speaking to Vanguard in Abuja, the NLC Head of Information and Public Affairs, Benson Upah, said that the organised labour would honour the invitation tomorrow but he advised the government to be serious.

He said, “Our expectations are that the government should be serious this time around. We expect them to take more seriously the issue of wages of workers.”

On whether labour would accept N100,000 as being insinuated, he said, “Well, it will not be fair and these are the reasons. The first reason is that when we demanded for N615,000, we broke that down. In fact, we used the barest minimum.

“For instance we put accommodation for N40,000, we also use for feeding N500, tell me where you are going to get food for N500 with a family of six. As I said, we used barest estimate but beyond that, government hiked electricity tariff by two hundred and fifty percent after we made our demand and that has introduced new cost and expenses. So if government is serious, it should not be thinking about a hundred thousand naira.

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“You know that when you create poor citizens, you create a poorer county.” On his part, a member of the NLC delegation on the Tripartite Committee, Prof Theophilus Ndubuaku, said it would not be kind of the government to offer N100,000.

He said, “I don’t think one hundred thousand naira is a kind of thing we want because it’s far below expectation, we will accept something that can at least keep somebody alive. I don’t think a hundred thousand naira will keep a worker alive in this country a man with a family of six because our computation is based on the size of family.

“So, if they come up with that kind of amount, I don’t think we will appreciate it. In the private sector even artisans are not taking one hundred thousand a month. Whatever we accept we will look what is the income, what are they collecting, what is available to government because if government is collecting one trillion naira, we cannot ask them to pay two trillion.

“We are responsible people but the same government should know that people are suffering they will have to agree with us that there is crisis, that something needs to be done to create wealth, that something needs to be done for Nigeria to be a producing country and not a consuming nation.

“Something needs to be done to reduce the cost of governance. We are supposed to be partners in governance, after all we are the labourers.”

Asked to give reason why labour may not accept one hundred thousand, he said, “If we see that that hundred thousand is affordable, if we see that they can afford more, we will reject it. They have to tell us why they cannot pay N615,000, the onus is on them to tell us why, then we will sit down and say okay you don’t have the money but we will also know why you don’t have the money because Nigeria is a country that is naturally endowed but something is wrong, how do you make sure you get the money so that when we come again in two years time, you won’t tell us the same story?

“What are you doing to create wealth, how are you going to partner with us to create wealth instead of being wasteful, how are you going to partner with us to reduce cost of governance. If a father comes home and says the only money he has is one thousand naira and you know that the father is not wasting the money, you will manage but if it is when the father comes and he is eating food bought from the fast food joint and it cost N10,000 and he gives one thousand to the entire family to go and look for food and cook for themselves, he may be beaten up, the family may refuse it.

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“The letter they wrote to us they said that both parties should shift ground, that means they will shift ground and they are expecting us to shift ground but the question is, what ground are they shifting, are they going to shift ground by two naira or two thousand naira to make it N50,000 or are they going to shift ground by N62,000 to make it N100,000 or by N150,000 or N200,000 to make it N300,000 plus.

“The point here is, this thing we are doing is not rocket science, the government should sit down and calculate how much it will cost, what is a befitting wage for an average Nigeria? They should breakdown what they are giving us because even in salaries, you break everything down. So when you break it down, they will tell us whether they are going to put one thousand naira per month for transport and two thousand naira per month for food.

“That N48,000 they are offering, they should have broken it down so if there are certain things they don’t want to make provision for, for instance health, if they say if any worker is sick they person should go and die or they don’t want to make provision for food, let them just put standard things.

“The problem here is that, you asked someone to tighten his belt, you said there is no money but you removed subsidy. Since they removed subsidy, FAAC has been collecting almost three times of what they were collecting before subsidy. That money you are collecting, what are you doing with it?

“You now said you want to build coastal highway when the existing roads to the same location are not passable, you are budgeting trillions of naira, you want to build Lagos-Sokoto brand new Highway, you want to put billions for hajj subsidy, you bought 200 vehicles for Customs and this is somebody that is complaining that naira is having issues but you now want to spend hundreds billions to import Toyota cars for Customs, why can’t you buy made-in Nigeria vehicles?

“This whole thing doesn’t make any meaning, we don’t even understand it. They are behaving as if they have money but they don’t know what to do with it like General Yakubu Gowon said in the 70s. You bought 200 Toyota Jeeps for Customs, it means you really do have the money but you don’t know what to do with it. But one thing you don’t want to do with the money is to feed Nigerians, feed your workers, make your workers comfortable.

“And as you can see, they are not even giving anybody hope. There is no programme for agriculture, government is not declaring emergency on power, food security, transportation.

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“So what we are expecting is that, if they tell us they cannot pay N625,000, they should tell us why they cannot pay, this is negotiation. If we have told them to pay N615,000, what we expect government to calculate how many workers that are expected to receive this minimum wage.

“We did our research, you now say each state has this workforce, this is what they are now getting as revenue forget the fact that some of them are not doing anything to increase their IGR. Whatever they are getting now from the money coming from the federal revenue account, the federal government should say, this is the number of workers that we have, this is how much that you are asking, at the end of the day, this is how much we are expected to spend as salary and this is how much we have.

“So, NLC please look at it, we don’t want to spend this percent on salary, we will then sit down and ask, if you don’t want to spend it on salary, you want to spend it by importing vehicles for Customs when you have locally manufactured vehicles that won’t cost capital flight.”

He, however said that if the government comes out with something”relevant “, the organised labour will shift ground as asked.

“We must discuss with them that the figure presented is realistic and based on facts and statistics as the organised labour has done,” he said.

He said, “For provision of food for one person, we put N500 but there is a survey carried out by the National Bureau for Statistics covering all parts of the country, NBS is the custodian of statistics and it came out with that in today Nigeria, the average you can spend for a meal is N900.

“But we went low, we took the minimum. Their average is N900 but we took the minimum of N500, that is you cannot go below the N500. So you can see how realistic we are. So we will insist that government breakdown every item. Food, hospital, accommodation, transportation etc.

“We don’t want anyone to come and say that the NLC and the TUC presented arbitrary figure.”
VANGUARD