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The Nigerian school with a radical idea: Teaching Boko Haram’s kids
One morning in May, Zina Mustapha stood before her 20 students and wrote two mathematical problems on the whiteboard. “To solve these, you can use the coordinate formula or the vector formula,” she said.
As the teenagers chorused the formulas back at her, the scene could have been a typical high school in Nigeria. But the Future Prowess Islamic Foundation is unlike any other in Africa’s most populous country.
In the heartland of a war that has pitched the jihadist sect Boko Haram against the government, the private Quranic school has opened its doors to Muslim and Christian children of both insurgents and government soldiers, as well as those orphaned by both groups in the brutal conflict. Even as Boko Haram extremists raze and attack thousands of schools in the northeastern state of Borno, Zannah Mustapha, the school’s founder, preaches a different kind of radicalism: love for everyone.
Since 2002, Boko Haram has gunned down some 35,000 people and displaced 2 million in its battle to carve out an Islamic state in Nigeria, and to abolish perceived Western education and influence. In 2009, the group attracted global attention when it began attacking state symbols like military posts and public schools. Five years later, insurgents abducted 276 girls from their school dormitory in a remote village called Chibok.
But some teachers continue to defy them.
“Education is … the right of every human being,” says Ms. Mustapha, readjusting her hijab. “With the gun, we can kill terrorists, but with education, we can kill terrorism.”
War on education
In 2009, around the time Boko Haram turned its sights on education, Fatima was due to start first grade. But her mother couldn’t afford it, and 6-year-old Fatima was wrestling with a crushing sense of guilt.
She believed she was responsible for her father’s death at the hands of the extremists.
Bukar, her father, left home every morning for the market where he was a trader and returned at night, never failing to bring some candy for Fatima. One evening, Fatima was disappointed he’d forgotten. “I ran to welcome him, only for him to remember that he had not bought me my favorite candy,” she recalls.
Her father stepped back outside, but Boko Haram was trailing him. “They shot him in his head,” Fatima says. “That was the end of my joy – he never came back.”
For years, Boko Haram had killed those who criticized its extremist views – including moderate Muslims like Bukar. When they targeted families, the insurgents sometimes killed the men and spared women and children, and sometimes murdered both parents. Today, thousands of orphaned and fatherless kids roam the streets of Maiduguri, the capital of Borno state, and refugee camps.
The loss plunged Fatima, her five siblings, and her mother – now a single housewife – into grief and destitution.
Then, in 2010, Fatima’s mother learned about a school offering free education to Muslim orphaned children affected by the insurgency. To Fatima’s great joy, the school was just a few miles away – walking distance – and her mother was able to sign her up.
“If I didn’t come to this school, maybe I would have been by the roadside hawking,” Fatima says.
“Boko Haram lawyer”
For more than two decades, Mr. Mustapha, a towering man who favors the flowing robes of Egyptian jalabiyahs, was a sharia court lawyer in predominantly Muslim northern Nigeria, where such courts operate alongside a Western-style judiciary. In 2007, disturbed by the number of haggard-looking orphaned children begging on the streets of Maiduguri during school hours, he quit his job to start the foundation. It began as a single building of two classrooms, with 36 pupils and two teachers.
Shortly afterward, Boko Haram’s campaign against education escalated. The group, whose name means “Western education is forbidden” in northern Nigeria’s Hausa language, began detonating bombs and carrying out horrific shootings and assaults on schools. Rights watchers estimate the sect has destroyed or forced the closure of around 2,500 schools in the region, killed 611 teachers, and displaced 19,000 more.
The effect has been devastating in a region that is already Nigeria’s most impoverished. Borno state, which has only a 23% literacy rate, has seen the number of out-of-school children more than triple since 2008 to 1.8 million today.
All this only spurred Mr. Mustapha. After approaching private donors and international humanitarian organizations, he expanded to 40 classrooms spread over four separate community schools.
He also began accepting children who had lost parents due to the crisis – regardless of the side for which their parents had fought. The decision sparked criticism and rejection from some parents and community members.
“A lot of these Boko Haram elements were killed. Their wives and children were cast on the street. … Society considered them taboo,” says Mr. Mustapha.
“If I said I’m going to work on orphans, are [Boko Haram members’] children not orphans? Or are we going to [judge] them for the offense of their parents or husbands?”
And Mr. Mustapha’s compassion paid off. While Boko Haram targeted other schools in the state, forcing weekslong closures, it never attacked Mr. Mustapha’s. He was able to offer uninterrupted education to some 2,200 kids even at the height of the insurgency.
Avoiding discrimination
Among Fatima’s classmates is Nur, whose father was a soldier. Like her, Nur lost both his father and uncle after they were gunned down by Boko Haram. But at school, both children found a respite from tragedy – happily busy, they rarely had time to think of it, and some of their close friends include children whose fathers were in the sect.
It helps that Mr. Mustapha gives all incoming students psychosocial support before admission – part of that includes encouraging them to see and relate to themselves and each other with love and to avoid discrimination, he says.
But despite his effort to convince some to accept an inclusive approach, he still faces criticism. He says some whisper about his intentions, calling him “Boko Haram lawyer” – a reference to his role as a go-between in securing the release of 103 of the girls Boko Haram abducted in Chibok.
Still, he is undeterred. With support from the International Committee of the Red Cross, Mr. Mustapha also opened a center that trains widows in livelihood skills. Some of them are widows of Boko Haram members.
Meanwhile, Mr. Mustapha receives far more admission requests for his school than he has the capacity to handle. He wants to expand further, but doesn’t have the money.
His greatest pride, he says, comes from seeing the kids happy, especially girls who, as is often the case among impoverished families in northern Nigeria, would likely have been forced into child marriages to bring in a dowry. Instead, those at his school have a chance to chase their dreams.
“I want to become a nurse to help less privileged people, especially children and pregnant women,” says Fatima.
This article was produced with the support of the USC Center for Religion and Civic Culture, the John Templeton Foundation, and Templeton Religion Trust. Opinions expressed do not necessarily reflect the views of these organizations.
In a bid to address rising public concerns and social media speculations about taxation in Enugu State, the Executive Chairman of the Enugu State Internal Revenue Service (ESIRS), Emmanuel Nnamani, has provided clarifications on the government’s tax policies. During a press briefing in Enugu, Nnamani dismissed what he described as “false and misleading claims” and reassured residents that the government’s fiscal operations are firmly rooted in law, transparency, and public good.
Clarifying Misinformation and Affirming Legality
Nnamani opened the session by stressing that no taxes or levies in Enugu State are imposed outside the provisions of the law. “Taxes and revenues in Enugu State remain within the limits of the law. We do not impose any levies outside what the law permits,” he stated, pointing to the Personal Income Tax Act (as amended) as the guiding legal framework.
He explained that the ESIRS collects personal income tax through two lawful means: Pay-As-You-Earn (PAYE) for those in formal employment, and Direct Assessment for informal sector workers. While compliance among salaried workers has been largely smooth, the agency sometimes employs legal enforcement mechanisms to ensure compliance among self-employed individuals.
Formalising the Informal Sector
A key challenge, he noted, has been bringing the informal sector—especially market traders and transport operators—into the formal tax net. Upon assuming office, his administration discovered that an overwhelming 99% of informal sector actors were not remitting taxes to the state, largely due to the disruptive influence of non-state actors engaged in illegal collections.
In response, the government introduced a consolidated ₦36,000 annual levy for market traders. This amount, payable between January and March, covers all relevant state-level charges, including those by the Enugu State Waste Management Agency (ESWAMA), Enugu State Structures for Signage and Advertisement Agency (ENSSAA), storage fees, and business premises levies. “Once this amount is paid between January and March, the trader owes nothing else for that year,” Nnamani clarified. Traders who fail to pay by March 31 are subject to enforcement.
For street vendors operating outside structured markets, an annual levy of ₦30,000 applies, with ESWAMA charges handled separately. Transport operators such as Okada riders, Keke drivers, minibuses, tankers, and trucks pay via a daily ticketing system.
A Human-Faced Approach to Enforcement
Although the law allows for a 10% penalty on unpaid tax and an interest charge tied to the Central Bank’s Monetary Policy Rate of 27.5%, Nnamani disclosed that the state has adopted a softer, pro-business approach. Instead of the full punitive charges, a flat ₦3,000 penalty is applied in most informal sector cases to promote ease of doing business and encourage voluntary compliance.
Taxation and the Cost of Rent
Addressing growing concerns over rising rent, Nnamani rejected claims linking the trend to state tax policies. He described the issue as a national challenge influenced by supply and demand, rather than fiscal policy.
Citing personal experiences dating back to 2015, he observed that a shift in private development preference – from rental apartments to gated residential estates – has contributed to the housing squeeze. “If we had more high-rise buildings, rent would drop,” he noted. The state government, he added, is taking proactive steps through the Ministry of Housing and Housing Development Corporation to build mass housing and student hostels near institutions like ESUT and IMT, freeing up central city housing and helping moderate rents.
Technology, Transparency, and Trust
In line with its commitment to transparency and digital innovation, the ESIRS has launched a tax calculator on its official portal – www.irs.en.gov.ng – allowing residents to compute their taxes with ease and clarity. “This is about transparency and giving our people confidence,” he said, inviting residents to compare Enugu’s tools with those in more advanced states like Lagos.
Understanding the Cost of Development
Responding to concerns that Enugu has become one of Nigeria’s most expensive states, Nnamani acknowledged the perception but clarified that the temporary inflation is largely demand-driven. With Enugu undertaking widespread infrastructural renewal – including smart schools, primary health centres, and hospitality infrastructure – the surge in construction activity has led to increased demand for building materials like granite and rods, which are sourced from other states.
“Once these projects are completed, demand will drop, and prices will stabilise,” he assured. He emphasised that the projects are visible testaments to what taxpayers’ money can achieve when properly managed.
A Call for Mutual Understanding and Civic Partnership
More than a tax clarification, Nnamani’s address served as a reminder of the symbiotic relationship between citizens and government. He appealed for public understanding, noting that when citizens fulfil their tax obligations, the government can, in turn, provide essential services and infrastructure that uplift everyone.
His message was clear: responsible taxation, managed transparently and invested wisely, is the bedrock of sustainable development. From roads to schools and healthcare to housing, Enugu State is demonstrating how taxpayers’ money, when efficiently deployed, can improve lives and build the future.
When it comes to international culinary gems and cultures across the United States, the city of Houston is counted among one of the best places to experience an authentic taste of every corner of the world.
On the evening of Friday, August 8th, Houstonians will have a chance to engage all of their senses into the world of real West African flavors at Grubido’s ‘Art of Fufu’ Food & Art Show, a free culinary and art experience taking place at Flatland Gallery (1709 Westheimer Rd.) in Montrose.
Curated by Grubido founder and Culinary Cultural Curator Kavachi Ukegbu, the annual celebration of west African cuisine and artistry will once again open its doors to patrons to witness the delights of creating and eating Fufu (a starchy, dough-like food that is a staple in many West and Central African countries), and its delicious and diverse pairings of soups and stews that originate from various parts of the continent, and uniquely compliment the beloved food staple as a complete meal. The event will also celebrate the observance of National Fufu Day in the United States on August 11th.
From the process of how different types of fufu are grown and manufactured, to the careful guidance on properly preparing the fufu to be eaten, the ‘Art of Fufu’ Food & Art showcase will give patrons a full circle perspective and appreciation for the food staple that has gained global popularity on social media and in many countries around the world.
Attendees will be treated to fufu and soup samples, live Afrobeats music, an impressive display of fufu inspired artwork and collectables from over the years, and the opportunity to purchase Grubido food products, t-shirts, and the official The Art of Fufu cookbook. Originally published and released by Chef Kavach in 2021, “The Art of Fufu is a fascinating and informative guide to fufu, one of the most delicious and beloved staple foods of West Africans.” All cookbook purchases at the event will be signed by Chef Kavachi.
Entry for this event is free to all guests, but RSVP is strictly required in advance. To RSVP for the upcoming Art of Fufu Food & Art show, please visit the official website online at www.TheArtofFufu.com, or contact Grubido at (832) 818-6847.
The Art of Fufu Cookbook is a culinary treasure that explores the flavors, techniques, and cultural significance of fufu. It is a testament to the artistry of West African cuisine and serves as a guide for those seeking to immerse themselves in this beloved dish.
For more information, please visit www.theartoffufu.com & www.artoffufu.com
Leadership across nations is shaped not only by policies but by the quality of the individuals at the helm. History has shown that the most transformative leaders often draw from deep wells of ethical, philosophical, and strategic thought. Yet, in many African countries—and Nigeria in particular—there appears to be a crisis in the kind of men elevated to govern. This deficit is not merely political; it is intellectual, philosophical, and deeply structural.
There is a compelling correlation between the absence of foundational wisdom and the type of leaders Nigeria consistently produces. Compared to their counterparts in other parts of the world, Nigerian leaders often appear fundamentally unprepared to govern societies in ways that foster justice, progress, or stability.
Consider the Middle East—nations like the UAE and Qatar—where governance is often rooted in Islamic principles. While these societies are not without flaws, their leaders have harnessed religious teachings as frameworks for nation-building, modern infrastructure, and citizen welfare. Ironically, many of Nigeria’s military and political leaders also profess Islam, yet the application of its ethical standards in public governance is nearly non-existent. This raises a troubling question: is the practice of religion in African politics largely symbolic, devoid of actionable moral guidance?
Take China as another case study. In the last four decades, China’s leadership has lifted over 800 million people out of poverty—an unprecedented feat in human history. While authoritarian in structure, China’s model demonstrates a deep philosophical commitment to collective progress, discipline, and strategic long-term planning. In Western democracies, especially post-World War II, leaders often emerged with strong academic backgrounds in philosophy, economics, or history—disciplines that sharpen the mind and cultivate vision.
In stark contrast, African leaders—particularly in Nigeria—are more often preoccupied with short-term political survival than long-term national transformation. Their legacy is frequently one of mismanagement, unsustainable debt, and structural decay. Nigeria, for example, has accumulated foreign loans that could take generations to repay, yet there is little visible infrastructure or social development to justify such liabilities. Inflation erodes wages, and basic public services remain in collapse. This cycle repeats because those in power often lack not just technical competence, but the moral and intellectual depth to lead a modern nation.
At the heart of the crisis is a lack of philosophical inquiry. Philosophy teaches reasoning, ethics, and the nature of justice—skills that are essential for public leadership. Nigerian leaders, by and large, are disconnected from such traditions. Many have never seriously engaged with political theory, ethical discourse, or economic philosophy. Without this grounding, leadership becomes a matter of brute power, not enlightened governance.
The crisis of leadership in Africa is not solely one of corruption or bad policy—it is one of intellectual emptiness. Until African nations, especially Nigeria, begin to value and cultivate leaders who are intellectually rigorous and philosophically grounded, the continent will remain caught in cycles of poverty and poor governance. True leadership requires more than charisma or military rank—it demands the wisdom to govern a society with justice, vision, and moral clarity. Without this, the future remains perilously fragile.
♦ Dominic Ikeogu is a social and political commentator based in Minneapolis, USA.
Enugu Revenue Leader Details Tax Plans, Commits to Responsible Fund Management
Houston Gets a Taste of West Africa at Chef Kavachi’s ‘Art of Fufu’ Show, August 8
The Leadership Deficit: Why African Governance Lacks Philosophical Grounding
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