temitemi1:
North n human blood ... GEJ till 2019!!!

lacasa:
@ Op


U get serious work to do, I swear



#March4Buhari

WombRaiders:


fool

lacasa:



Ɨƚɑ., Ɨƚɑ., Ɨƚɑ.,


Nairaland teenagers, lols

WombRaiders:


you shall not derail

foolish child of a fool

kestolove95:
It was ended by gej abi

WombRaiders:
[size=28]Birth of A monster[/size]

Mohamed Yusuf is widely accepted to be the original leader of the proscribed militant Islamic group commonly referred to as Boko Haram.

What most of you are not aware of is the original composition of Yusuf's inner circle which were drawn not from the vast population of poor ignorant masses in the north but from very educated young men of privileged background.

What most of you also are not aware of is that the radicalization of these young men did not begin with Yusuf or in some rundown Madrasah that dots northern Nigeria but in lecture halls in universities across northern Nigeria. They came to Yusuf because they could identify with his own very radical message.

The group gots it's nick name Boko Haram for its opposition of western styled education and mainly because the group was composed of young privileged and highly educated young men who turned their back on the world preferring a return to classical medieval Islamic society. Public destruction of certificates was done to woo more young men into their fold.

The group unsurprisingly continued to enjoy wide spread support among young northerners because of the energetic, vibrant and new perspective they offered. Within a short time, the group started to draw negative critism fom the old established clerics who not only frowned about their radical views but saw their own popularity wane in the midst of younger Muslims who preferred what Yusuf had to offer.

This critism will lead to both false and truthful allegations by the clerics to the authorities on the extent of the radicalization Yusuf was offering the youth. The security apparatus then swung in to investigate the activities of Yusuf and his group and severally he was "invited" to the police station to clarify issues. This only made Yusuf more popular among the youth and gave him an air of fighting the established order. The north was witnessing its first ever revolutionary character.

Yusuf sensing the new twist to his personality and movement will capitalize on his new found fame and status by pumping up the rhetoric even further. This is when the crooked politicians got to notice this young charismatic man. His popularity they (politicians) thought, could be used to their advantage and before long Yusuf added another feather to his influence and ego. With Politicians patronizing Yusuf and soliciting for his support base, things were bound to get to his head.

Here was this young man of humble background and limited education surrounded by children of the elite and the poor masses at his beck and call now getting visits from prominent local, state, regional and national political figures.

Before long the politicians began to use Yusuf's supporters to carry out violent attacks on their opponents for a fee paid to Yusuf off course.
This only made Yusuf more notorious with the security agents. But anytime he or any of his members were picked up both their highly placed political associates and the influential relatives of his Liutenants swung into action to spring him out of custody.

Before long Yusuf built an air of impunity for himself and his members since they were always let go Scott free after any of their violent skirmishes within Borno. It didn't take long for concerned individuals to petition the DSS about Yusuf and before long he was picked up during the second tenure of Obasanjo and was held for a long period by the DSS. This was the time Yusuf met Asari in detention.

But eventually, Yusuf was released back into society and his aura had taken up legendary status.
This is a man that even the federal government could not convict.
From here on, grand delusions of grandeur began to set in and Yusuf thought he had everything at is disposal to take out the Nigerian state.

We thus, cannot exclude the influences of Yusuf's inner circle and their connections to the corridor of power in our polity in incubating the monster boko haram.

This goes to show that the Boko Haram insurgency has its roots in the northern oligarchy.

Abdulmutalab is a good example of how a young privileged and educated northern youth can become radicalized.

This is were the maitassine movement differs completely with that of Boko Haram.

The maitassine movement was drawn from the poor dredges of northern Nigeria. The maitassine movement was effectively dealt with because the northern oligarchy saw it as a revolutionary movement ( which it was) challenging their authority and dominance and as such this was why the group was completely isolated and summarily destroyed.

The case with Boko Haram is different as the group is intertwined with the northern oligarchy.

Sunymoore:
Apologies to Christian. But fuckingggg CAN invented mai tatsine...

WombRaiders:


And I guess Boko as well?

Sunymoore:

I don't know of Boko

WombRaiders:


You must have at least an idea who is behind bokos.

No matter how frivolous, I will like to hear your views.

Sunymoore:

Do you want me to tell you lies? Guy let me tell you something, I witnessed the start of Boko haram. I have seen Muhammad Yusuf before the war started. In fact I was born and bred in Yobe State!
So spare me.... I almost lost my life in four deadly attacks.. The first December 2014 attack occurred while I was in school, writing my finals..

WombRaiders:


I did not ask for your bio but what your thoughts are in what or who fuels this insurgency in the northeast.

barcanista:
Maitatsine was crushed in 1984 by buhari. They were nowhere to be seen

WombRaiders:
Gombe, 1985
On 29 April, 1985, there was a further rising, this time in Gombe, the home of Musa Makanaki (who had escaped from Yola). A number of sect members had been living together in a partly built house in Pantami ward. Others had been harboured by a local businessman. Following complaints by neighbours, police went to arrest them. Fighting broke out, and sect members moved into central Gombe. They seemed to be fighting with considerable discipline and knowledge of weaponry; one newspaper claimed that an ex-Biafran soldier who was arrested joined them as a mercenary.
101 were killed, half of them sect members. Hundreds were imprisoned, but the familiar problem resurfaced- "Nobody seemed to know what to do with them." [size=28pt]cluelessness (my words)[/size]
Ominously, their leader, Yusufu Adamu, and many followers escaped. Again, the fear of violence hung like a dark shadow over other cities. A lunatic beheaded a child in Yola, and panic ensued, because he was assumed to be a follower of Maitatsine.
In Jos, rumours spread, stating the exact locations where sect members were thought to be gathering. Members of the public read in the local newspaper, "fear of fanatics in Jos unfounded" -and were not reassured.
A mobile policeman told a journalist, in Gombe: We saw one old woman carrying water towards a one-storey building...Somebody asked her if she did not know that there was trouble in the area. She replied that those who do not know matches should not teach people about fire. And she continued moving.
A problem which puzzled the police and confronts the analyst is-how does one identify a sect member? Many sources mention distinguishing physical signs, such as indelible stains on the abdomen. One source described tattoos on the backs of sect members-dots and an X inside a circle at Kano, an X inside a circle at Bulumkutu, and an X only atJimeta. But at Gombe, "The Deputy Commissioner said the talk about marks was all hocus pocus. Some of them had marks, and some of them have close shaven heads. Others look just like any ordinary citizen." This informant claimed that sect members wore two sets of clothes-to help them escape-but generally speaking, identification posed a problem, whether for police or vigilantes, and any vagrant from Chad was likely to be suspected in a situation of crisis.
It is equally difficult to know whether preachers who denounce materialism and the western world in isolated incidents were sect members, or had evolved a similar message independently. Two preachers who were beaten to death in Kano in 1980 were probably members, given the place and time. They condemned those who owned motor vehicles, those who worked for a living, and those who went to the mosque with money in their pockets. But what of the preacher in a Sokoto village who narrowly escaped mob violence, in 1978-he "remarked that all Muslims who sent their children to schools and worked to earn salaries were infidels."
In every rising, the sect members fought with the courage of those to whom death is the gateway to paradise. The Kano rebels recited an Arabic verse, given them by their leaders:- Allah will defend you against them; Destroy them with the wish of Allah; Don't you see how the Lord dealt with the people of the Elephant; Didn't Almighty put their intention to destruction and stray? And the birds were sent on them which threw on them stones from fire; And were left like burnt stalks.