A BIOGRAPHY OF GAMBU AND HIS CATEGORIZATION OF CRIMES

By

PROF. SADIQ ISAH RADDA1

SOCIOLOGY DEPARTMENTBAYERO UNIVERSITY, KANOiraddasadiq@yahoo.com

ABSTRACTThe Chapter focuses on the life history of Alhaji Muhammadu GambuFagada Babba who is known because of his songs for thieves.Theconcern herein is on aspects of his songs that are crime-generating (criminogenic), deviance-motivating, vulgar,blasphemous and often times criminal. Clearly, like Gambu’ssongs, some of the songs or aspects of them there-off by AuduMakarfi, Sabo Wakilin Tauri, Ashana, Garba Super, Falasfa, GarbaNa-habu, Mamman Shata, Dan-Anache, Sale Gambara, Kakkabi, ShehuAjilo, etc are crime-generating (criminogenic),deviance-motivating, vulgar and blasphemous. Finally, the Chapter comes upwith a categorization of crimes gleaned from Gambu’s songs andcompares it with the categorization that obtains in thecriminology enterprise; and clearly, there is a synergy betweenthe two categorizations.Key Words: Gambu; Crime; Criminogenic; Crime Categorization

INTRODUCTION

A criminologist in Hausaland has the leverage and liberty of

concentrating on oral traditions to engage in academic discourse

and enquiry. This is because there are numerous singers in

Hausaland whose songs are crime-generating

(criminogenic),deviance-motivating, vulgar, blasphemous and often

times criminal. The songs of Audu Makarfi, Sabo Wakilin Tauri,

1 Being a paper presented for publication in the Festscrift in honour of Prof.Abdulkadir Dangambo, April, 2014.

Ashana, Garba Super, Falasfa, Garba Na-habu, Mamman Shata, Dan-

Anache Sale Gambara, Kakkabi, Shehu Ajilo.

Among the numerous singers in Hausaland whose songs are

criminogenic, deviance-motivating, vulgar, plasphemous and often

times criminal, the songs of Alhaji Muhammadu Gambu Fagada Babba

are rich. This Chapter gives a biography of Alhaji Muhammadu

Gambu Fagada Babba and compares his categorization of crimes with

the categorization that is common in the criminology circles.

A BIOGRAPHY OF ALHAJI MUHAMMADU GAMBU FAGADA BABBA

In Hausa2 societies, like in all other societies, crime,

delinquency and deviant behaviours are frowned at. This is in

conformity with popular expectation which stipulates that

societal members are supposed to respect the prescriptive and

proscriptive norms of their societies. However, crime is a fact

of life. Hence, there is no society without it; and Hausa

societies are no exception. Despite the disdain for thieves and

stealing, the two are existent in Hausa societies; to exhibit the

disdain for stealing, it is common for parents, elders, opinion

leaders and government officials to urge people to engage in

anything for a living except stealing. Also, many parents are

happy with their children irrespective of their other

shortcomings so long they do not steal. As a means of moral

education for people in hausa-land to shun stealing Imam (1976)

in Magana Jari Ce concerning Nomau who opted for stealing said:

Hausa

Ka iya sata? Ba fa san’ar raggo bace,bako ta ‘ya’yan kirki bace, bat a kumamasu tausayi da jin kai bace, ba ko tamasu gudun azaba bace. Sana’a ce tatabbabu wadan da Shaidan ya mallakizuciyar su. In kana iyawa, to, kome yafaru gare ka duniya da lahira kada ka yikuka da dayammu, (Imam, 1976:37)

2 Hausa is the most widely spoken language in Nigeria and indeed the WestAfrican sub-region because it cut-across nearly all other cultures in Nigeriaand West Africa. Hausawa are a substantial portion of Nigeria and as an ethnicgroup it is the major one followed by the Yoruba and Igbo ethnic groups.

English

Can you be a thief? Being a thief is nota business for the lazy, decent, mercifuland sympathetic people; and it is not abusiness for people afraid of God’swrath. It is a business for hopelesspeople that are tele-guided by Satan.Should you be interested and engaged instealing, do not blame anyone in thisworld and the hereafter, (Imam, 1976:37)

Interestingly, a singer has solely dedicated his entire life

(thoughts and actions) to singing for thieves and stealing

itself. This man is called Gambu for short (Radda, 2013).

Alhaji Gambu was born at Fagada Babba in Jega Local Government

Area of the present Kebbi State. Although his exact date of

birth is not available due to lack of birth certificate,

deductions using past historical events showed that he was born

in 1949 making him to 65 years old and not ‘…over 70 years old’

as reported by Radda (2013:301). Like many other people, Gambu

is a family man with wives, children and grand-children; he has

in-laws in both vertical and horizontal directions. In fact, he

is seen by some as a community leader who contributes to

community stability and order. Alhaji Gambu is married to four

wives. His senior wife (Hajiya Kulu whom he regularly mentions

in his songs) lives with Hajiya Aishatu, Hajiya Surare and

Hajiya Lubabatu as co-wives. Hajiya Kulu hails from Fagada and

has been married to Alhaji Gambu from the start. She has one

female child called Diya and grand-children.

Alhaji Gambu is blessed with children, including, Diya, Kabiru,

Harisu, Babangida, Shehu. He has many grand-children. Alhaji

Gambu undertakes his daily business and activities with the

collaboration of assistants and aids. These are Lawashi who can

be called the Chief Organizer and Mallam Sanusi who, literally,

is his errand boy.

Therefore, in documenting his life history, it is fair to say

that as a young man Gambu was a troublemaker and quarrelsome;

again, he was a radical and matured into being anti-

establishment. The confirmation of his quarrelsome nature was

revealed during an interview with him by Radio Freedom, Kano to

celebrate his repentance. He said:

Hausa

…Ni na tashi da rigingimu ba na zama gida

ba

English

I grew up with violent attributes that didnot warrant me staying at home

Regarding his radicalism and being an anti-establishment, we

need to know the class of people that constituted the

establishment in the area Gambu grew up. These were the

traditional rulers, the police, the judiciary, politicians and

rich people. He has a stanza or two for all these members of

the establishment indicating as a rebel. He said:

Hausa

‘…saboda barayi nayyi kidi na, bad anwani sarki mai nadi ba

English

My singing is primarily for thieves not

any feudalist

GAMBU’S SONGS: THE CRIMINOGENIC, THE DEVIANCE-MOTIVATING, THE

VULGAR, THE PLASPHEMOUS AND THE CRIMINAL

For criminologists, analyzing Gambu’s songs can be done by

examining the phrases/statements contained in some stanzas in his

songs. The phrases/statements can be categorized as criminal and

criminogenic, religiously offensive, deviant, or sadistic, mean

and malicious. For the purposes of proper understanding and

import of the phrases/statements contained in some stanzas in

Gambu’s songs, definition of some key terms is essential. The key

terms are as follows:

1. Crime and Criminogeny;

2. religiously offensive;

3. Deviance; and

4. Sadism and Malice

Crime and Criminogeny

Crime can simply be defined as any intentional action or inaction

that violates the law for which there is a punishment. Lawyers

will call these acts of commission or omission. In other words,

crime is a behaviour prohibited by law for which there is a

stipulated punishment. Punishment can be in form of removal from

the society (banishment, imprisonment and death), financial loss

(fines) or social degradation (probation and parole), (Barlow,

1978). Criminogeny deals with the extent to which something or

somebody stimulates crime. There is criminogeny if a person,

group, environment or something engenders crime whether

intentionally or not.

Deviance

Deviance can be defined as any behaviour that is contrary to the

norms and values of the society one belongs to. It is a behaviour

that is frowned at by a majority of the societal members for

which there is negative sanction. Norms are divided into two:

prescriptive and proscriptive norms. While the former tells

societal members what they are expected to do, the later tells

them what they are not supposed to do. Thus, prescriptive norms

are called the ‘dos’ of a society while proscriptive norms are

the ‘don’ts’ of a society. Any societal member that assimilates

and behaves based on the dictates of the prescriptive and

proscriptive norms of his/her society is called a conformist. To

do otherwise will be termed as deviant, (Haralambos, 1980).

It should be noted that all criminal behaviours are deviant.

However, not all deviant behaviours are criminal. For example, it

is deviant to insult someone but it is not criminal since there

are no known laws against insult. However, it is deviant and

criminal to insult and assault somebody.

Religiously Offensive: Blasphemy

A number of the stanzas in Gambu’s songs can be considered

religiously offensive and/or blasphemous. Blasphemy refers to

disrespect for God or sacred things. It refers to something

showing disrespect for religion. In other words, something done

or said that shows disrespect for God or sacred things are

regarded as blasphemy. The antonym of blasphemy is piety since it

is associated with such words as profanity, sacrilege, wickedness

and irreverence.

Sadism and Malice

In simple terms, sadism means great physical or mental cruelty.

It refers to being cruel for fun, i.e, the gaining of pleasure

from causing physical or mental pain to people or animals. Sadism

can be seen as hurting others for pleasure (material,

psychological, sexual, etc). In psychology, it means gaining of

sexual gratification by causing physical or mental pain to other

people, or the acts that produce such gratification (see Encarta

Dictionary for details). The antonyms of sadism are friendliness

and peacefulness since it is associated with such words as

aggression, fighting, hostility, brutality, cruelty, carnage,

bloodshed and violent behaviours.

To be sadistic implies being hurting, unkind or malicious; it

connotes cruelty and bad temper. Malice refers to the wish to

hurt others. It means the desire to cause harm to another or

others, or to see somebody in pain. In law, it is employed to

mean the intention to commit an unlawful act that will result in

harm to others and does not have excusable cause. The antonym of

malice is kindness since it is associated with such words as

hatred, spite, malevolence, meanness, nastiness, cruelty,

wickedness, and mischievousness.

Alhaji Gambu is not the only singer whose songs contain

religiously offensive (blasphemous), sadistic and malicious

matters. Dan-Anache for instance in Shagon Mafara said:

Hausa

Dan Audu banda Sallar safe gama sallar safe na rage

maka karfi.

English

Desist (Dan Audu) from early morning prayer3

as early morning prayers reduces physicalstrength

Additionally, he said:

Hausa

Kashe mutum a gafarta ma

English

Kill someone and be pardoned4

3 For Muslims who are required to pray five times daily, this amounts to greatsacrilege4 There are laid down rules regarding killing a fellow human being in Islam and traditional boxing (dambe) is certainly not one of them. Hence, Dan-Anache’s utterance as in above is yet another example of blasphemy

Below is an account of some phrases/statements in Gambu’s songs

that are criminal, criminogenic, deviant, religiously offensive

(blasphemous), sadistic and malicious.

Criminal

Gambu has never hidden his criminal record or association with

criminals via some of his confessional statements. He says:

Hausa

Ni allimamin masu laihi. Duk

inda nigga anata laihi ban

wucewa.

English

I am the leader of alloffenders. I must be involvedwherever an offence or wrongdoing is taking place

Furthermore, Gambu’s says:

Hausa

Ko wahitto kama masu laihi, in yawuce Gambu yayi banna, kuma bayabidar masu laihi.

English

Whosoever is searching foroffenders and wrong doers shouldnot overlook Gambu for doing sowould be offence in itself

In addition, Gambu knows and says his atrocities. He says:

Hausa

Na yi wanga kidi an kwashe kanti,ba’a rage ko sisin kwabo ba; na yikidi an gargade garke ba a ragaba; na yi wanga kidi an yankedattijo, an kasha dan yaromatashi, na yi wanga kidi an yankemace; an kashe mai karfi ina kusa

English

I sang and shops were completelylooted; I sang and an entire herdof animals was stolen; I sang andan elderly man and a young personwere butchered; I sang an a womanwas butchered; I sang and evenenergetic person was killed.

There are quite a number of phrases/statements in Gambu’s songs

that are criminal in nature. For example, he says of himself and

his co-travellers:

Hausa

Nika gami bayi ka zamba, arna kata’adi ni ka laihi. Ni ka iskebarayi lahiya lau, bas u nihin

sata da rannan. Sai in jinjinaganga in zuga su, su tai su bidokayan mutane.

English

I incite thieves and they gohaywire. Thieves go on rampage andit is because of my incitement. Itis me who meet thieves with noimmediate intention to get loose,but on beating my drum they becomeincited to steal.

At one occasion, Gambu came across an unwilling thieve and said

to him:

Hausa

Wa kaka shakka gani ga ka? Daurikaka shakka ko ko kashewa?

English

Who are you afraid of while I amhere? Is it imprisonment or death?

In addition, Gambu can be said to bar thieves from repenting

especially with his experience during the Hajj he attended. He

says:

Hausa

Mi arranar barin su (Barayi)?Yaushe ankayin sata can kasarMakka inda adda Annabi balle nanbanza da wohi.

English

What is the use in desistence bythieves? Since people steal inMecca where the Prophet is, then

why stop stealing in a filthyNigeria

Furthermore, Gambu does not intend to desist from his

‘profession. He says:

Hausa

Mi arranar barin kidin ga. Ban shadadin duniya ba, gobe kiyama banishe ba, yazan harkar banza dawohi

English

What is the benefit of desistingfrom this singing for thieves? Ifear losing out in the hereafterhaving not enjoyed in this world.It will not be funny!!!

By way of self admission, Gambu believes that he is a partner in

the criminal trade of stealing. So, thieves are part of him. He

says:

Hausa

Ni da barawo garda gar muke. Bayagudu na ban gudu nai. Baya labeman ban labe mai, baya rufe manban rufe mai. In kaga barawo nagudu na, Gambu ba satar kirki yakeba.

English

There is a close associationbetween me and thieves. I neitherkeep away from thieves nor dothey. They cover nothing from meas I do not for them. They take meinto full confidence as I do tothem. Only novice in theprofession keeps away from me.

Criminogenic

It has been noticed while processing Gambu’s songs that there are

some phrases/statements that generate crime. In other words, they

are criminogenic because they give the criminal a pathway and

offers easy motivation to those enticed into the ‘business.’ For

example, he says to Sani Koko who is used to doing his ‘business’

with gun:

Hausa

In ka ishe mai kudi kwancesharkat. Kar kai mai sata yanakwana. Jijjigarshi. Tassai. Inshege ya tada kai nai. Tare bakinshege da bindiga. Ce in ba kurdiba ran ka. Nan shika nuna ma indaduk suke, bashi musawa.

English

If you succeed in breaking into arich man’s abode and takes himunawares while he is asleep. Don’tsteal from him while he is asleep.Wake him up. On his waking up,point the gun at him and say “Yourmoney or your life.” He will show

you all the money withouthesitation!! 5

There was an occasion in which Gambu wanted a gown to wear and

his request to Dan Inna Bagudo (who specialize in stealing

clothes only) is laden with information on how to cover stolen

property especially clothing that can be dyed: He says:

Hausa

Bani riga, Dan-Inna Riga. Ko tauban wa dauki bani. A kwai ni datsoho mai rine mani ba ganewa za ayi ba.

English

Get me a gown Dan-Inna. I carelessabout the source, get it for me. Ihave an oldman that can dye it forme. Hence, nobody will identifythe gown.

Deviant

In traditional Hausa society social outcasts are resented even

though popularly admired. Hausa proverb say: “Ana sha’awar dan banza

amma ba’a so nai.” Meaning that people admire deviant characters but

they do not wish to have them in their heirs or family. It is in

this context that Gambu’s popularity can be explained. Gambu

recognizes his deviant attributes where he says:

Hausa

5 This practice perpetrated by especially armedrobbers is very common now in Nigeria

In ka taba ganguman nan yanzu sainai maganar banza da wohi. Ni darana kamar Malam, da daddare kaunahi mai tsari sakarci.

English

Once you hit these drums, I getincited into vain talks. In thedaytime I am reticent like anIslamic teacher; however, I gonasty in the night

Regarding his popularity due to his deviant attributes Gambu says

of his situation

Hausa

In na shiga jirgi daga garin Dolein zani Lolo, sai kaga mata natatabi, ga Gambu mijin Kulu…Dogomijin kulu Gambu da iska maikashewa.

English

On joining the train from Dole toLolo, fascinated women give theircheerful ovation and chanting“Gambu, the Kulu’s sweetheart.”

It is worth noting that deviants and social outcasts are also

recognized by their vulgar language. For example, if they are

able to get money from their expedition Gambu says:

Hausa

…sai zuwa caca ko muci matan nanna wofi wadanda ka dandi

English

We go and gamble or have sex withwomen of easy virtue(prostitutes).

Furthermore, Gambu brags and is unequivocal regarding his alcohol

consumption and his historical family link with alcohol: He says:

Hausa

…arna ka giya arna ka shanta.Hausawa karanbani ka jan su.Bakambare nike. Mu adda giya mumuka gaje ta. Mu am arna masuburkutu; mu ar arna masu duma; muka sarbi. Mu a arnan Roko tundadewa. Mu akka giyar kwakwa tabammin. A debi giyar kwalba akoshi. Ga sarbi nan ba’a taba ba.Sarbi zandarmar giya ta. Bulalataka wa mashayi.

English

It is pagans that brew and consumelocal alcohol. I am a decendant ofKambarawa. It is we who inheritedalcohol. We brew stuff likeburkutu, duma, sarbi, banmi,People resort to bottled alcoholto the neglect of Sarbi becausesarbi heavily intoxicates.

Religiously Offensive: Blasphemous

In Islam, drum-beating and singing are social activities frowned

at especially if done at improper times, places and where there

is contact between males and females with the use of vulgar and

foul language. The proper times for drum-beating and singing

include Sallah, wedding and naming ceremonies. Even here,

complete segregation between males and females is compulsory in

Islam. Furthermore, the actions and utterances of the drum-

beaters are vital matters. Despite these requirements, and not

being oblivious of the recent changes introduced by the Shari’a

legal system in Northern Nigeria, it is very common to see and

hear drum-beaters and singers at work in Nigeria with their

performances laden with vulgarity and foul language.

Although drum-beating and singing are frowned at, it is a

recurring thing for nearly all Hausa singers6 to invoke the name

of God before commencing their performances; and whatever follows

later regarding vulgarity and foul language are part of the rule

rather than the exception. Additionally, it is not uncommon to

hear drum-beaters and singers praying for forgiveness after a

day’s performance which goes to confirm the offensive nature of

their concluded event. It is in this respect that Gambu is no

exception. Gambu is even more pronounced because of his

consistency, constancy and duration in his chosen area of

specialization: singing for thieves of different

assortments/specializations and crime-related matters like

murder, gambling, prostitution, alcohol consumption, drug use,

hemp and cigarettes smoking.

6 If one reviews the songs of Hausa singers like Alhaji (Dr.) Mamman Shata,Alhaji Musa Dankwairo, Alhaji (Dr.) DanMaraya Jos, Alhaji Haruna Uji, AliMakaho, Sani Mai-Bango, Alhaji Garba Supa, Shehu Ajilo, etc it will bediscovered that their recourse to God and invoking His name every now and thenis recurring. However, if there are changes based on the spur of the moment,offensive performances can be expected from them.

There are a number of phrases and statements that are offensive

to Gambu’s religion (Islam). Some people believe it is blasphemy

while others think it is merely offensive. While the former

expunge one out of Islam, the later views one as a serious and

reckless sinner. Gambu may be a combination of the two. For

example, he says:

Hausa

Mutai gidan Dikko in ci haramum in raga musu

English

Let us get to Dikko’s house so that I can eatprohibited stuff

When he went to Dikko’s house to lodge a complaint on his

inability to get the rams to slaughter for the Sallah

celebration, he says:

Hausa

….Dikko ya gama sallah yayi zauneya kama mugunyar tasbahar nan daba neman lada ake ba ana ta bidarkayan mutane.

English

…Dikko has jus finished his dailyprayers and is holding the beadswith which he is not looking forgood luck on other people’sproperties.

To further show Gambu’s blasphemy or religiously offensive

remarks, the phrases/statements contained in the stanza below is

very informative. He says:

Hausa

Ba azumi nika wa gudu ba, yawansallan nan yau da gobe. Ba sallanika wa gudu ba, yawan dukin nanyau da gobe, bashi barin mai raida wando.

English

I am not scared of fasting, thoughfive daily prayers are scarry. Iam not scared of five daily prayeras I am about prostrating duringthe prayers; these prostrationstears ones trousers apart.

Furthermore, Gambu’s religiously offensive remarks can be found

in his ‘advice’ to Alu (a gambler) where he says:

Hausa

Alu..in aza ka ga hanyar da bakatsira gobe. Ali ga wani mugun wurida zan gwake ka. Ka dai aje sallaAli ka bar dukawa. Ni mai kidin kaban alwalla. Kai baka yinattahiyatu fatuha ta bacema

English

Alu…I intend to lure you into whatwill get you to hell. Ali, here isa nasty path for you. Henceforth,desist from five daily prayers. Asfor me your singer, I don’t pray.I don’t want you to recite tafiyatmuch less Al-fatihah.

The climax of his blasphemy or religiously offensive remarks can

be captured where he says:

Hausa

Ba Allah nika wa tambaya ba. Wailaihin mutuwa daukar barayi ta barmai kurdi lahiya lau shin Allahmissa hakan ga.

English

I am not interrogating God. Butthe tragedy with death is itsconstant visit to the poor to theneglect of the rich. Oh God!! Why?

Sadistic and Malicious

That Gambu profess to being mean and evil is confirmed by one of

his aides who said of Gambu:

Hausa

Sharri gaba aka saka, kowabbakkabaya cimmai kakayi

English

Only a fool gets accompanied bydanger from behind

Regarding his meanness, sadism, malice and evil-mindedness, Gambu

himself says:

Hausa

Wo kaddara…ki zo ki fada mamusulmi, don bag a jiki na za’a yiba

English

Come forth calamity andmisfortune!! Visit fellow mensince I am not directly affected

There some phrases/statements in Gambu’s songs that are sadistic

and malicious, and could end up being criminal, criminogenic or

deviant. To begin with he says of himself:

Hausa

Ni affitilar sherri mijin Kulu, Gambu da iska maikashewa.

English

I am the harvinger of darkness. I am anill-wind that blows nobody any good

For example, Gambu confessed to his love to see or hear people in

pain, distress and agony. He says:

Hausa

Ni dai inji hayagaga ina tsaye. Inishe gawa danya danya. Injimakwauta na fadin arrrr!!! Injiawa an taushi darmin. Inji an tabasoro an tumaye.

English

I just cherish hearing peoplescreaming. I love seeing freshdead bodies. I like hearingneighbours lamenting unfortunateevents. I like hearing aboutburglary. I like hearing aboutbreak-ins.

His sadism and malice are much more professed in his dislike for

the rich and powerful: He says:

Hausa

Kowayyo sata yanzu Gambu, ya baroMaikudi da rai nai, in ya ‘yanminiAllah Shi isammin zani cewa, donba sata tab a wannan. Kyuatammu damai kudi ‘yar sa’a ta. Don ya sanbani so nai, ban ra’ayi nai bashinawa. Sai in Allah Ya tsare shibasi da jin dadin barayi.

English

I will curse any thief that givesa portion of his exploits if hehad not killed the rich man he hadstolen from. Collecting a dashfrom rich people is merelycoincidental. A rich-man knowsthat I don’t like him just as hedoes not like me. For as long ashe is not protected by God,thieves will make him miserable.

Still on the rich and powerful Gambu says:

Hausa

Ni dai ko da subahi ko da yamma; inishe mai kurdi tsugunne, yayi sagoya tada kai sama; yayi zugum; araduinga hawaye na zubo mashi; ingayana naso ga goshi, kamar da kunamayayi kaura.

English

For me at any time, I cherishseeing a rich-man on his kneels,terrified and looking up to thesky. I love to see him badlysweating on his forehead and at thesame time shedding tears as thoughhe had a scorpion sting.

Gambu confirms his sadism and malice when he said to Annahoro, a

professional in stealing onions only, that:

Hausa

In zaka ciron min albasar ubanwani, duk wadda tayi gudaje banison ta. Ni dai dashe mai yini biyu,ko mai yini dai. Ko dashen jiya, kona marecen yau ciro mani, nafi dajin dadin iri nai.

English

By the time you are going to stealonions for me, I don’t want even afairly ripe much less a ripe one.All I want are onions planted inthe last two days, one day or theone planted just yesterday evening,or better still the one plantedtoday in the evening. These are thevarieties that I enjoy.

Gambu’s love to see others lose tangible and intangible things

can be caught where he says:

Hausa

Ni dai inga asara danya danya. Koba’a ban ko sisin kwabo ba, in ishetsohi sun yi lankwat; sai injikamar na taki arfa.

English

I like seeing monumental loses.Even if I am not given a Kobo, Ilove to see old people indistressed and deplorable state. Iso much like it like being at theArafat during Hajj.

It can be said that Gambu’s sadism and malice extends even to

animals. Regarding the two rams that Dikko stole and dropped in

his house, Gambu says of his treatment of the rams:

Hausa

…ban bada ruwa ban bada dussa; bantaba kai daji kiwo ba; kuma bantaba yankowa hakiba.

English

…I did not give the rams drinkingwater or animal feed; I have nevertaken them to the forest to fendfor themselves; and I have neverbrought any grass for them to feedon.

However, it is worth noting that Gambu is not the only known

character that professes sadism, meanness and malice. For

example, Shakespeare in MacBeth, the main character’s wife, Lady

MacBeth (often tagged the Fourth Witch), was quoted to have said:

English

The raven himself is hoarse that croaks thefatal entrance of Duncan under mybattlements. Come, you spirits that tend onmortal thoughts, unsex me here, and fillme, from the crown to the toe, top-full ofdirest cruelty! Make thick my blood, stopup the access and passage to remorse; thatno compunctious visiting of nature shake myfell purpose, nor keep the peace betweeneffect and it! Come to my woman’s breasts,and take my milk for gall, you murderingministers, wherever in your sightlesssubstances you wait on nature’s mischief!Come, thick night, and pall thee on thedunnest smoke of hell, that my keen knifesee not the wound it makes, nor heaven peepthrough the blanket of the dark to cry,“hold, hold,” (Shakespeare, 1986:35).

Furthermore, Shakespeare in MacBeth through Malcolm who is the

heir apparent to Duncan’s throne says:

English

I grant him bloody, luxurious,avaricious, false, deceitful,sudden, malicious, smacking ofevery sin that has a name, butthere is no bottom; none in myvoluptuousness: your wives,daughters, your matrons and yourmaid cannot satisfy the cistern ofmy lust (Shakespeare, 1986:175)

For the purposes of information, it is interesting to analyze

other aspects of Gambu’s songs regarding

people/groups/professions that are as criminal, and even more

criminal than the thieves.’ In addition, his songs can be

analyzed in relation to his notoriety, fear of God, sympathy for

others, smartness, love for his family and recognition of people

with good character.

CRIMINOLOGICAL CATEGORIZATION OF CRIMES

Below is a compressed, though not exhaustive list of crime

typologies commonly recognized in the criminology circle.

Table 1: Typologies of CrimeS/No.

Type of Crime Examples of Crime

1. Violent PersonalCrimes

Murder, forcible rape, arson, etc

2. OccasionalCrimes

Shop-lifting, purse-snatching

3. OccupationalCrimes

While-collar crimes like kickback,inflation of contracts, tax evasion,mismanagement, embezzlement, etc.

4. Public OrderCrimes

Prostitution, homosexuality, bestiality,etc

5. Political Crimes Rebellion, guerrilla warfare, sabotage,espionage, sedition, treason, etc.

6. ConventionalCrimes

Robbery, burglary, theft

7. Organized Crimes Riots, drug pushing, human trafficking,oil bunkering, etc

8. ProfessionalCrimes

Forgery, fraud, obtaining by falsepretence (419), pick-pocketing

(Source: Clinard, Quinney and Wideman, 1994)

GAMBU’S CATEGORIZATION OF CRIMES

From Gambu’s songs, there are many people/groups/professions that

are criminally implicated. Gambu has always recognized the fact

that his profession and pastime (singing for thieves) is nasty

and perpetrated by many people:

Thus, his phrases below show that numerous people7 and

professionals are involved. He says:

Hausa

Kowa yana ciki. Hidimasta da ticamai karaturu.gwada masu malam aigwada masu tasu iyawa ta wuce ka.Mai rebenu yana ciki. Banza takori wofi alkali daurin barayi,yaushe wanda ka cin hance zai ceba sata shi kai ba. Dan sanda yanaciki..mai rika biro yanaciki….kyar kyar ya rubuta ya sahannu ya kasha su….Malam mairubutu…ya debo gafakar mutane yayialkalami yayi rubutu. Teleloli damakanikai ma suna ciki. ‘Yansiyasa harda soja. Duk jama’a daita ta Gambu

English

Everyone is guilty of crime.Headmasters, School teachers areat the fore-front even though theteachers’ products outdo them in

7 The following are the thieves that Gambu regularly makes reference to: AuduNajikan Ango Jatau; Soron Talata Ali; Nabagawa Bunsurun Bawa; Yaran DanMagaju; Alhaji Dan-Guzu; Mantale; Danza Dodo Halilu; baban su Da Kira Baba;Dan Sauro; Abba Daji Na-Ambursa; Bakar Inuwa da ke Kuci; Dan Taura Gummi;Alhaji Shehu Akida; Kumki Lolo; Sani Koko; Alhaji Tsalha; Umbe Manomi; SuleYaron kwantagora; Dan Inna Bagudo

corruption. Revenue collectors areat the forefront. Judges have nomoral ground to jail thievesbecause of their corruption. Thepolice are guilty; civil servantsare guilty due to their penrobbery; even the Islamic teacheris guilty for making pen withpeople’s stalk without permission.Tailors and mechanics areinvolved. Politicians and militarypersonnel are all involved. Theseare Gambu’s partners in‘progress.’

Gambu has contempt for judges and other members of the elite whom

he does not fear. He believes like Shakespeare (1986:63) says ‘…

it is the eyes of childhood that fears a painted devil.’ He

believes that Nigerian elites are a problem because they

perpetuate corruption and go away with it. This is in harmony

with Allen and Simonsen (2001) that says, the people least likely

to be punished and stigmatized by the criminal justice process

and to suffer punitive consequences are those in politics,

business and the professions. Becker (1963) strengthens the

argument on elite crime and capacity for stigmatization. He says:

Social groups create deviance bymaking the rules whose infractionconstitutes deviance, and byapplying those rules to particularpeople and labeling them asoutsiders. From this point of view,deviance is not a quality of theact the person commits, but rathera consequence of the application byothers of the rules and sanctionsto an ‘offender.’ The deviant is

one to whom the label hassuccessfully been applied; deviantbehaviour is behaviour that peopleso label” (Becker, 1963:9).

Gambu’s encounter with a local Islamic teacher is interesting in

offering insight into human limitations as far as crime and sin

go. The Islamic teacher passed-by Gambu and others busy consuming

alcohol at a joint and the Islamic teacher spat and cursed them

as people condemned to hell when he said “Yan-wuta, arna, masu

sabo.” Gambu was swift and prompt in response. He says:

Hausa

Tarkon Allah mai yawa na…sabodawadansu bidar matan mutane,wadansuhalin sata da maita, da ansuazuzanci da zunde, waansumunahunci da cintse, wasu basubarin kayan marayu, da batazumunta yau da gobe.

English

Areas of sinning are numerous.There are those of us that seduceother peoples wives; some arethieves and engaged in witchcraft;some are gossipers; others arehypocrites and scavengers on theproperties of orphans; whileothers pollute fraternal kinshipties

Table 2: Based on those he sang for, a typology of the thievescan be developed as below

S/N Type of Crime Activity

1. Stealing Grains

This is normally done during harvest season when farm produce are left on the farms in the forest

2.Stealing Male Clothes

This is usually practiced at homes and when stolen, the clothes are re-dyed for complete change of identity

3. Stealing Animals

The animals stolen usually include domestic animals like cows, sheep, rams, goats, etc; and using fetish means, the animals are made to change colour in the eye of the owner that tracesthem. Based on evidence in his song if these kinds of animals are brought to Gambo, they are quickly slaughtered the hide and the animals headbunt so that owners in search of them cannot havegenuine traces.

4. Money Snatching

This is done by those who can sprint and as they snatch the money, they run in super-sonic speed.

5. Shop Burglary

This is usually done in the night for the purposes of stealing money, goods and other merchandise

6. House Burglary

This is also done in the night or when the house owners are away from the purposes of stealing valuable household items and money

7. Stealing Onions

This is a specialty of Annahoro that he does during both the rainy and dry seasons as unions can be produced using traditional irrigation technology.

8. Highway Robbery

This is a practice common even today and it involves night operations with or without weapons

9. Murder

This usually happens in the attempt to commit property crime and victims are people that resistthe thieves’ missions; it also happens when thereis misunderstanding between the thieves and someone the thieves hold in hgh esteem.

10. Pickpocket

This practice takes the form of picking pockets or ripping open pockets with very sharp

razorblades for the sole purpose of Stealing money.

11.Criminal Breach ofTrust

This is where Gambu accuses a wide range of people for breach of trust. They include housewives, motor park commission agents, mechanics, engineers, health workers, Imams, Islamic scholars, police, judges contractors and nearly everyone that engages in one breach of trust or the other.

12.White-collar Crime

Here Gambu indicts nearly all the bureaucrats. Hehas been more critical of judges and the police perhaps because of his constant brush with them. He accuses the police of fishing which is a practice of stealing and pilfering the property of road accident victims. Regarding teaching howto steal it is Headmaster that taught all the educate elites in Nigeria which makes him guilty too even though his disciples perpetrate more heinous financial and economic crimes than him.

CONCLUSION

The Chapter centrally examined the life history of a famous

singer for thieves called Alhaji Muhammadu Gambu Fagada Babba.

The academic discourse and enquiry engage herein concentrated on

aspects of his songs that are crime-generating

(criminogenic),deviance-motivating, vulgar, plasphemous and often

times criminal thereby enabling us to come up with a

categorization of crimes. Clearly, like Gambu’s songs the songs

of Audu Makarfi, Sabo Wakilin Tauri, Ashana, Garba Super,

Falasfa, Garba Na-habu, Mamman Shata, Dan-Anache, Sale Gambara,

Kakkabi, Shehu Ajilo, etc are crime-generating

(criminogenic),deviance-motivating, vulgar, plasphemous. Finally,

the Chapter compares Gambu’s categorization of crime with what

obtains in the criminology enterprise and clearly, there is a

synergy between the two categorizations.

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