Opinion

By Hafsah Ja’afar

The Subtle Art of Not Given a F*ck is a book with a provoking unconventional tone that challenges traditional sundries of happiness and success. Penned by Mark Manson, this book presents a refreshingly honest and no–gibberish approach to living fulfilling lives. Manson argues that true happiness and particular growth come from accepting our limitations, embracing discomfort, and understanding that life is innately difficult and delicate.

He encourages his readers to prioritize their values and choose what truly matters to them instead of seeking constant positivity or avoiding negative gests. Throughout the book, Manson explores colourful themes such as responsibility, authenticity, and the significance of setting boundaries.

He advocates for letting go of societal prospects, embracing failures, and learning from them. He suggests that we can lead a more meaningful and authentic life by fastening on what truly matters to us—using a mix of particular stories, philosophical perceptivity, and detailed advice.

Manson provides readers with a fresh perspective on changing happiness and purpose. It encourages them to let go of external confirmation, embrace their defects, and control their lives.

Overall, this book offers a counterintuitive yet empowering gospel that challenges everyone to rethink their precedence, review success, and live a life guided by their values rather than the prospects of others.

Hafsat Ja’afar is a school teacher and wrote from Kano via jaafarhafsat@gmail.com

By Abdulrazak Mukhtar

Money uniquely impacts family relationships, often leading to complex dynamics and a range of emotions. When individuals come into money, it can suddenly bring distant relatives to the forefront, seeking a connection or financial assistance. Conversely, acquiring wealth can also result in the emergence of long-lost relatives, appearing out of nowhere and claiming familial ties. This intriguing interplay between money and family sheds light on how our financial status influences our relationships.

When individuals experience a financial windfall, it’s not uncommon for distant relatives to suddenly appear. The allure of wealth and the possibility of benefiting from it can lead relatives who were once distant or disinterested to seek a connection. Whether driven by curiosity or a desire to share in the newfound affluence, these relatives may approach with familiarity, hoping to establish a bond and potentially reap the benefits of financial success.

Conversely, when someone finds themselves in a financially favourable position, they often become a target for relatives seeking assistance. Family members may seek financial support for personal endeavours, investments, or during hardship. The individual’s newfound wealth positions them as a potential source of aid, which can create a delicate dynamic of balancing familial obligations, personal goals, and responsible resource management.

The convergence of money and relatives can create a unique tug-of-war within family dynamics. Individuals who come into wealth must navigate the complexities of determining the authenticity of newfound relationships and managing expectations. Striking a balance between generosity and self-preservation is essential in maintaining healthy relationships while safeguarding personal interests.

To navigate this complex terrain, it is crucial to approach these situations with sensitivity and caution. Open communication is vital in establishing clear expectations, boundaries, and intentions with relatives. Honest conversations can foster genuine connections while managing financial expectations.

Defining personal goals becomes essential to make informed decisions about resource allocation. Individuals can prioritise their needs by aligning financial decisions with values and aspirations while considering family interests.

Seeking professional guidance from financial advisors, estate planners, or family counsellors can provide valuable insights and strategies for managing family dynamics while preserving personal financial well-being. These professionals can help individuals navigate the complexities of money-related familial relationships, offering objective advice and support.

Maintaining emotional boundaries is crucial when dealing with the influx of relatives during prosperous times. Distinguishing between genuine relationships rooted in care and those driven solely by financial motives is necessary to protect oneself from exploitation or manipulation.

Emphasising shared experiences, values, and interests can help foster authentic connections with relatives. Individuals can cultivate meaningful connections based on mutual understanding and common ground by focusing on the aspects of the relationship that go beyond monetary considerations.

In conclusion, the interplay between money and relatives within family relationships can be intricate and challenging. Managing the sudden emergence of distant relatives and requests for financial assistance requires careful consideration, open communication, and setting personal boundaries. By balancing familial obligations and personal goals, individuals can foster healthy relationships while protecting their financial well-being.

Abdulrazak Mukhtar can be contacted via prof4true1@gmail.com.

By Aisha M Auyo

“She’s very arrogant. Who the hell does she think she is? ita ba kowa ba sai girman kai, wai Auyo ce zata nuna bata ganemu ba? Why will Auyo pretend not to recognise us after all our years together? (My friends, acquaintances, coursemates, and relatives).

“Aunty Hadiza, Aisha fa bata gaidamu, idan mun hadu dauke kai take, abin mamaki da takaici“. (My mother’s friends and colleagues complain with disappointment that I don’t greet them whenever we meet.)

“Anti-Binta, Aisha fa matar Abdullahi in ta gammu yi take kamar bata sanmu ba, yarinyar data taso a gabanmu? Bata san mune sirikanta ba, we can do and undo fa“. (My mother inlaw’s friends, relatives and colleagues complaining that I don’t respect them.)

“Baiwar Allah ban gane ki ba; I think you have mistaken me for someone else. We’ve never met”. (The strangers I greet with confidence and pride, thinking that I recognise someone I know). 

Does this sound familiar? These are the comments and remarks I’ve been hearing since my teens. Sometimes I explain to the complainants that it’s my eye problem; some people believe me, some do not, and they will say she’s just a snub. 

Then comments started coming from my friends or their parents that they’d greeted my mom, but she did not recognise them. I’ll apologise and explain to them that she finds it hard to identify people.

So when the complaints kept coming, I realised that mam and I have a common problem. So also Hafsa. The issue started eating me. I always pray that my eyes or memory should not fail me whenever I go out. 

Then greeting strangers become my new normal. I’ll see a person, assume that person is someone else, and even start exchanging pleasantries with them, only to see them surprised by my politeness, that they do not know me or the others I’m talking about. 

Then it occurred to me that this isn’t normal. Something must be wrong with us. Like we do great in school, we have a sharp ability to memorise and recall lessons and events, but why not people? I know we have sight problems, hence the use of constant eyeglasses, but why has our memory never failed us in school? Shebi na the same eye and brain we use to see people and read books?

So when my appointment with the optician came, I told him of this condition affecting my life. He explained that it’s a rare socio-medical condition that can be inherited or acquired later in life. I did my research and learned a lot about the condition. 

Here are a few things you should know about Prosopagnosia; perhaps you may encounter someone with such a condition.

Prosopagnosia (face blindness or facial agnosia) is a neurological disorder characterised by the inability to recognise faces. The term comes from the Greek words for “face” and “lack of knowledge.”

Depending upon the degree of impairment, some people with Prosopagnosia may only have difficulty recognising familiar faces, while others cannot discriminate between unknown faces. In severe cases, people may be unable to distinguish a face as different from an object. Some people are unable to recognise their faces. 

Prosopagnosia is only face blindness, not colour blindness or overall visual impairment. It is not the same as forgetfulness or sometimes struggling to find the right word.

This condition is unrelated to memory dysfunction, loss, impaired vision, or learning disabilities. The disorder is thought to result from congenital influence, damage, or impairment in a fold in the brain that appears to coordinate the neural systems controlling facial perception and memory (right fusiform gyrus). 

Congenital Prosopagnosia appears to run in families, making it likely to result from a genetic mutation or deletion. Some degree of Prosopagnosia is often present in children with autism and Asperger’s syndrome and may cause impaired social development.

Because there aren’t apparent brain lesions in people with congenital Prosopagnosia, scientists aren’t sure what causes it.

Prosopagnosia can be socially debilitating as individuals with the disorder often have difficulty recognising family members and close friends. They often use other ways to identify people, such as relying on voice, clothing, or unique physical attributes.

Evidence suggests that people with Prosopagnosia may become chronically anxious or depressed because of the isolation and fear that come with the condition. 

Navigating basic social interactions with Prosopagnosia can become fraught, and some people avoid contact with family members and other loved ones out of fear that they will not be able to recognise or address them adequately.

Sadly, there’s no treatment for Prosopagnosia, but there are ways to manage it. People with Prosopagnosia often focus on features like hair colour, walking style or voices to tell people apart.

So now you know, if you meet a person and he/she fails to recognise you, kindly be supportive and understanding. They may be suffering from this condition; trust me, it is debilitating for people suffering from it because It’s hard for others to understand. It may even cause depression in severe cases. 

And remember, before you assume, learn the facts; before you judge, understand why!

Aisha Musa Auyo is a Doctorate researcher in Educational Psychology, a wife, a mother of three, a Home Maker, a caterer and a parenting/ relationship coach.

By Hafsah Ja’afar

It is a captivating and insightful book that explores the concept of Ikigai, a Japanese philosophy that translates to ‘reason for being’ written by Hector Garcia and Francesc Miralles. This book delves into the wisdom and practices of the people of Okinawa, one of the world’s blue zones. The people of that region are known for their longevity and well-being.

The authors take readers on a journey to discover the essence of Ikigai, which lies at the intersection of four fundamental elements: What we love, what we are good at, what the world needs, and what we can be rewarded for. Drawing from extensive research and interviews with residents of Okinawa, the authors reveal how living a life driven by Ikigai can bring profound fulfilment and joy.

Through engaging anecdotes and practical guidance, the book offers valuable insights into how to uncover one’s Ikigai and cultivate it in daily life. It explores the importance of finding purpose, maintaining a strong sense of community, adopting a positive mindset, and embracing simple yet meaningful pleasures.

Ikigai provides inspiration and actionable steps to help readers discover and pursue their own Ikigai. It highlights the significance of aligning personal passions with contributing to the greater good, emphasising that a life rooted in meaning and purpose can improve well-being, longevity, and overall happiness.

With its blend of cultural wisdom and contemporary research, Ikigai: The Japanese Secret to a Long and happy life guides individuals seeking a more fulfilling and balanced existence. It offers practical tools and profound insights to help readers unlock their inner purpose, embrace the present moment, and lead a life of greater significance and contentment.

One of the surprising things about living in Japan is how active people remain after retirement. Many Japanese people never retire but rather keep doing what they love for as long as they are ‘hale and hearty’. There is no word in Japanese that means “leaving the workforce for good” as it is in English.

According to National Geographic reporter Dan Buettner, having a purpose or reason for being is so fundamental in Japan and the Japanese culture that the word retirement ceases to exist. The art of staying young while growing old is a choice you make; a healthful diet, a strong sense of community, and Ikigai (reason for being) play a significant role in their eternal youth, most especially in Okinawa (the island of eternal youth), one of the blue zones where centenarians the extraordinary human beings live in massive numbers.

Hafsat Ja’afar is a school teacher and wrote from Kano via jaafarhafsat@gmail.com

By Dr. Aliyu U. Tilde

History repeats itself, they say. However, that recurrence was less frequent in the history of rulers of Northern Nigeria. While historians can remember two, we may be at a point of witnessing the third.  

Sometime in December 1652, Muhammadu Kakuna, the 33^rd Sultan of Kano, was ousted under the influence of the powerful Maidaki Auwa, who installed her son, Soyaki. Kakuna retreated to Zaria and, within days, fought back his way to the throne just before the year ran out. That was the only time a ruler of Kano was restored.

In 1901, the British colonialists occupied Kontagora—tudu makwantar rikici—and deposed its 3^rd Emir, Ibrahim Nagwamatse, for his notorious slave expeditions. They installed his son. For some reason, after just two years, the British returned Ibrahim from exile in 1903 and made him the Sarkin Sudan, and he reigned until he died in 1929.  

Muhammadu Sanusi II, the 14^th Emir of Kano, may soon be the third. Like in the case of Kakuna, many saw his removal by Governor Abdullahi Umar Ganduje on the grounds of insubordination as a live specimen of highhandedness, intolerance, and vengeance. The Emir was arrested and banished to Loko, Nassarawa State, for confinement, an action which he successfully fought against before a federal high court in Abuja. On 30^th November 2020, the court declared the internment and the Emirate Council Law under which it was undertaken unconstitutional. It restored the fundamental rights of the deposed Emir to human dignity and personal liberty.  

In contrast to Maidaki Auwa of 1652, Governor Ganduje went beyond the Emir and balkanised the Emirate. He divided it into five independent emirates to prevent the emergence of any strong Emir of Kano in the future. This act of downgrading the system, the first of its kind since Bagauda founded Kano 1,025 years ago, is understandably repugnant to the Kano ruling family and many of its subjects. If the malware, they argue, had only changed the driver file—in this case, the Emir—the system could tolerate that and continue with the same speed. But corrupting the entire system files and downgrading its performance to a status of a photocopier cannot be tolerated. A ‘system restore’ is necessary.  

Restoring the Kano Emirate system to its 9 March 2020 date is now on the fingers of the new administration in the State. It will undoubtedly be greeted with mixed feelings in the next few days, especially as it will portend restoring its unified disk configuration and the deleted driver file.  

History is about to witness that restoration if the feelers from Kano are accurate. How the ancient city would absorb the heat of the operation and bounce back as one of the most important emirates in the region is a matter of immediate concern to its citizens. As Nigerians, we can only hope that it does so without boiling.

Dr Aliyu is a former Bauchi State Commissioner of Education. He can be reached via Twitter @Dr_AliyuTilde.

By Mukhtar Jarmajo 

Bello Elrufai, a member representing the Kaduna North federal constituency, made a mark in the upcoming 10th National Assembly. In a recent interview with Channels TV, Bello showcased his humility, political acumen, and team spirit, making it clear that he is well-prepared for the task ahead.

Although he admitted no one could be fully prepared for the NASS, Bello’s academic background in political science, international relations, public relations, and corporate communications sets him apart. He recognizes the importance of having a team and their input, giving them credit for his ideas. His team helped him prepare ten Bills, which he is waiting to table for discussion at the House.

Bello’s team spirit bodes well for his future political career. He wants to leverage his associates’ expertise to build a strong political front. He is willing to compensate them financially and also give them invaluable experience. It’s a win-win situation, demonstrating his leadership skills and an eagerness to learn from others.

Bello’s focus on team building and valuing his team’s input is refreshing, particularly in a political climate where individualism is prevalent. Bello’s willingness to succeed and go far is admirable. With his thirst for knowledge and team spirit, he has the potential to make a significant impact in the National Assembly.

At 35, Bello is the youngest legislator in the new NASS. However, his age should not undermine his potential or capabilities. Instead, his youth is an asset and could increase the diversity of voices in the National Assembly.

Bello Elrufai is a legislator to watch. His humility, political acumen, and team spirit make him unique and potentially successful. His initiatives, bills, and passion for teamwork will help him make an impact in the upcoming 10th National Assembly. He may be the youngest, but he is one to watch out for.

Jarmajo wrote from Wuse Zone 2, Abuja. 

By Nusaiba Ibrahim Na’abba

There are so many things on the table awaiting the newly inaugurated administration. With insecurity topping the list, there is a great task of realising viable and sustainable economic alternatives, developing a solid healthcare structure, and battling an ever-evolving overwhelming climate reality. The just-inaugurated administration will undoubtedly be challenged by many of what its predecessors fought. Addressing these issues of high public priority is an invaluable facet of the success of Bola Tinubu’s administration.

Unifying the country after a rigorously contested election is another challenge the incoming administration will face. The recently held elections have unveiled another dimension of disunity in this country. Unity is always an essential asset in any country’s development, which is why it is a pillar upon which societies thrive. Even before the new president was elected, the Muslim-Muslim ticket that filled the air was refuted by opposition parties.

Environmental challenges have dreaded many plans to succeed in Nigeria. Recently, because they are primarily multi-faceted. In 2022, they brought an unprecedented climate crisis in Nigeria and the world. Floods have devastated communities in Southern parts of the country, and many of the communities in the North were displaced. The inherent consequences of climate-related problems in our country are truly worrisome.

Over 12,000 farmlands across 14 local government areas were destroyed in Kano State due to heavy and torrential rainfalls. These figures were pronounced by the Kano State Emergency Management Agency (SEMA). In addition, several families were forcefully displaced from their homes.

In Jigawa State, many homes were destroyed by heavy rains and floods. Numerous families had to be dispersed across schools, serving as relief camps for the displaced. Some innocent lives were lost after being buried by the building, an effect of heavy rainfall. A substantial number of farmlands were said to have been destroyed too. These issues occurred while the President Buhari administration was nearing its end and political campaigns heightened.

The federal and state governments rushed to cushion the effects by sharing palliatives with affected communities. Philanthropists also played an essential role in supporting the victims affected. Many families had lost everything, including their only source of livelihood, farming. This challenge intensified living conditions for average Nigerians in these parts of the country as prices of commodities hiked and the cost of living rose significantly.

Now after a year, we’re back at it again. The Nigerian Meteorological Agency (NIMET) has started highlighting forecasts of what we would expect during this year’s rainfall season, and indicators are frightening; heavy rains and thunderstorms are the pointers. And because the foresight comes as a warning signal, many families in these areas are already baffled with unimaginable thoughts, picturing last year’s experiences.

Apart from heavy floods, the inconsistency of rainfall in the Northern part of the country is another climate wrinkle. If not managed with the right agricultural methodologies, the inconsistency of rain will only worsen access to food supplies. Policies of the just concluded government in terms of border closure and later ban on importing products like foreign rice have hit hard a large percentage of Nigeria’s population. Most average Nigerians have long relied on these foreign food supplies for survival. Even with the supposed increase in agricultural activities as the alternative induced by the Buhari administration, the prices are unbearable.

Heat is now persistent with the cut down of trees in the North. The severe effect has been felt by people, unlike heat seasons before. This year’s Ramadan season was barely scaled through because of excessive heat. By now, many are starting to realise the importance of building trees and the ills of cutting them down. Federal and state government initiatives at this stage in our lives must prioritise replanting of new and resilient breeds of trees in places set for infrastructural activities. Our experiences have highlighted that prior climate change initiatives in this respect are not enough.

Health problems are also being exacerbated as climate change continues to unravel. Continuous pollution consistently exposed Nigerians to various health hazards. Gigantic pyramids of waste in cities have polluted healthy air. In areas where the waste pyramids are later burnt down, people are forced to breathe in harmful substances that have long-lasting effects. More so, manufacturing companies in, for instance, Kano, have been hit with several allegations of releasing toxic substances after their production processes.

According to Wasteaid (2021), with no access to waste management services, one in 3 people worldwide have no choice but to dump or burn their waste. Open waste burning is a significant emitter of black carbon, CO2, carbon monoxide, and other harmful toxins. This explains the risks attached to indiscriminate waste generation and management.

The findings are vindicated by United Nations Environment Program (UNEP) 2021 in a study which identified that Nigeria produces more than 3 million tonnes of waste annually, and only 20 to 30 per cent is collected and disposed of. Uncontrolled wasted burning, which is one of the practices, contributes to deteriorating air quality in Urban centres.

In their recent publication this year, UNEP also states that in Nigeria, sachets have become increasingly widespread, especially in fast-growing cities like Lagos. Research shows that about 50 to 60 million used water sachets are thrown into the streets daily”. When you picture the whole of Nigeria in terms of this indiscriminate act, you know a bigger problem lies ahead unless necessary measures are implored. I have not forgotten about e-wastes that have found dwelling places in Nigerian cities.

I cannot possibly explore all the existential climate challenges within this single piece. On the one hand, the federal government is currently overwhelmed with subsidy removal, dollar instability and making appointments. On the other hand, at state/local levels, some governments a busy investigating the ills of just concluded administrations while others are trying to get a hold of the affairs of the states. Unfortunately, all these aren’t slow down the speech of climate-induced consequences.

In the southern part of the country, Nigeria has been fighting oil exploration problems which have disrupted livelihood. Floods have been a major occurrence in areas where oil is not being extracted. These challenges have to be creatively and carefully addressed.

Nigeria is blessed with enormous human resources capable of producing excellent ideas to combat some of these issues. As part of the government’s obligation to serve, it must consider accepting solutions from communities, creative youths, and start-ups. Many ideas can be supported with considerable investment to help the fight against climate-induced calamities.

Nusaiba Ibrahim Na’abba is a master’s student from the Department of Mass Communication, BUK. She is a freelance writer and researcher. She can be reached via nusaibaibrahim66@gmail.com.

By Abbas Datti

Our newly elected representative, Engineer Sagir Ibrahim Koki, promises to serve the people of the Kano Municipal constituency with integrity and dedication.

In a historic election victory, Engineer Sagir Ibrahim Koki has emerged as the newest member from Kano Municipal in the House of Representatives. Before his campaign, he promised to bring fresh perspectives and foster positive change within the esteemed legislative body. With the weight of public trust on his shoulders, Engineer Sagir steps into office, committed to serving the constituents and championing their interests.

Hailing from the Koki district of Kano State, he has already made waves with his dynamic campaign, installation of transformers, vocational training, distribution of JAMB forms, and rendering assistance to prospective NECO candidates, which resonated strongly with a diverse range of voters across the Municipal Local government area. The constituents were captivated by Engineer Sagir’s passion for public service, dedication to core issues, and vision for a brighter future.

Throughout his campaign, Eng Sagir has demonstrated an unwavering focus on crucial matters such as healthcare reform, economic revitalisation, education enhancement, and environmental sustainability. Drawing from a deep understanding of the challenges the Municipal Area Community faced, Sagir Koki outlined innovative policy proposals that garnered widespread acclaim and support.

As he assumes office, he is determined to turn those promises into tangible action. Eng Sagir’s primary objective is to represent the voices of his people, ensuring that their concerns are heard, amplified, and effectively addressed within the hallowed halls of the legislative chamber. Eng Ibrahim firmly believes that the foundation of a thriving democracy lies in empowering every citizen and working collectively towards progress.

One of Sagir’s key initiatives is bridging the gap between different political ideologies and fostering collaboration and compromise. By promoting bipartisan efforts, he aims to break down the barriers that have impeded progress in the past, seeking common ground to tackle pressing issues head-on.

Furthermore, Sagir Ibrahim understands the significance of transparency and accountability in public office. He has pledged to maintain open lines of communication with constituents, regularly hosting town hall meetings and actively seeking public input to shape his decision-making process. By being accessible, Sagir aims to establish a strong bond with his community, ensuring that their aspirations remain at the forefront of his legislative endeavours.

The road ahead of Sagir may be challenging, but his determination to serve with integrity, empathy, and dedication remains unshaken. He brings a wealth of experience, having worked tirelessly within the community as an advocate for positive change. Now, armed with the power of legislation, Sagir Koki is ready to effect lasting transformations that will profoundly impact the lives of the people of the Municipal he represents.

As the newest addition to the House of Representatives, Engineer embarks on a journey marked by hope, resilience, and an unwavering commitment to the betterment of the people of the Municipal. Therefore, Municipal people are eagerly anticipating the positive changes that lie ahead, placing their trust in the capable hands of their newly elected representative.

Abbas Datti writes from Kano Municipal and can be reached via abbasdattibashir@gmail.com.

By Prof. Abdalla Uba Adamu

My posting about MU Adamu’s 1968 paper on the influence of Arabs on Kano culture, economy and religious practices has ignited a few responses of personal nature from some readers interested in their own interconnected life stories. This is a follow-up and update.

I think it is wonderful that we begin to interrogate our past so that we can appreciate our present in order to make better plans for the future. We were all besotted with this implausible concept of ‘Hausa-Fulani’ that we tend to ignore other genetic tributaries that constitute the Hausa genetic pool, especially in Kano. Such Majma’al Bahrain is either unknown to many or ignored. Bringing it out means that the ethnic picture of the Hausa is more than the mingling of the Fulani genes with the Hausa – there were dashes of Arab in there thrown for good measure.

For the most part, the Arab voices had been silent. I think it is time for them to voice out their life histories in conversations with their elders. Not to further divide a monolithic Hausa society but demonstrate how the Hausa have been developing into distinct, absorptive people. Clearly, then Hausa is not a language but a people. Ask any individual in Kano with ‘Fulani’ or ‘Arab’ ancestorial roots, and they will tell you they are Hausa, ‘even though my grandmother is Fulani/Arab/Russian/Greek, etc.’

Let’s split hairs here. Having different languages but the same skin colour – whether you are black, white, brown, yellow or (if an alien) green, and submitting to the same central, national governing authority makes you ‘ethnic’. Having the same attributes but without recognition of national authority, only blood and kinship ties make you ‘tribal’. Separation across skin colour is a race, not an ethnic issue. Arabs are a separate race from Africans. So, what happens when the racial divide is crossed (bred)? Will a new ‘race’ emerge?

The Arabs’ contributions to the economy and culture of Kano are far more than any other ethnic group, including the Fulani. Consider the Yemeni alone and their massive contributions to the animal skin trade in northern Nigeria. Initially ‘imported’ as Italian trade agents from Yemen in the early 20th century, they have now become domesticated to the Hausa society. Yes, they are light-skinned, and quite a few speak Arabic; but the mid-generations have lost the Arabic language. As a ‘minority’ group, they intermarried with local African women and their offspring contributed to the sustainable development of culture and life in Hausa societies without the consciousness of being ‘the other’. What are then the cultural specificities that tie them to the Arab world? Can it be in dress, language, food, existential rites and rituals (birth, living, death)? How do theirs – if at all present – differ from those of the Hausa?

Then consider the Lebanese and their input into the goods and products found in various Kano markets – including their influence all over West Africa. They are less integrative with their African hosts but have been linguistically domesticated, and for all intents and purposes, many self-identify as Hausa and retain some living rituals (e.g., food habits). This is an area initially mapped out by Sabo Albasu’s monumental groundbreaking research, “The Lebanese in Kano” (which is based on his 1989 doctoral thesis), and unfortunately, not much else was done on such a scale by other people. I wish he could update and re-print it, as now, more than ever, is the time for it.

The Sudanese, more than the other Arabs, had integrated more effectively into northern Nigerian Hausa communities, perhaps due to the gradation in their skin colours – from extremely dark to extremely light – than either the Tripolitanians, Yemeni, Lebanese or Syrians/Jordanians, whose clearly light skins made them stand out in any group. Establishing themselves in the city of Kano at Sudawa (Sudanese settlement), they formed part of the identity of the Kano city populace.

The Sudanese influence was also more intellectual. While they were instrumental in trade, their main contribution was in education. For instance, when the School for Arabic Studies – undoubtedly the Oxford of Arabic Studies in Nigeria – was established in 1934, it was to Sudan that inspiration was sought, including the teachers. Even what later became Bayero University Kano was first headed by Abdullahi el-Tayyeb, a Sudanese. No talk of Sudan itself being a destination for studies at all levels by northern Nigerians. You don’t see such rush for education in Lebanon or Yemen.

While rummaging through the caverns of an old abandoned hard drive, I came across a booklet that Kantoma (Muhammad Uba Adamu) had asked me to extract from his “Confluences and Influences” as a standalone paper (presented in 1998) and later with additional material, as a booklet. We named it “The Presence of Arabs in Kano”. Lack of funding prevented its publication, but I was able to get it published as a paper in a book project. A link to the paper is given at the end of this posting.

For those interested, I have included the table (from the paper attached) of the 25 Arab-dominated Kano inner city wards. I did this because not many would have the time to read 43 pages of the paper!

Adamu, Abdalla Uba. 2014. The presence of Arabs in Kano. In A.I. Tanko & S. B. Momole (Eds.). Kano: Environment, Society and Development (pp. 125-164). London & Abuja: Adonis & Abbey Publishers.

Or: https://shorturl.at/dgzW0

By Jamilu Uba Adamu

Late Mallam Sa’adu Zungur (1915 – 1958) in his song Arewa Mulukiya ko Jamhuriya said;

“Ya Sarki Alhaji Bayero,

Ga Yan birni da Kanawiya.

Tun Bagauda na saran Kano, Suka fara fataucin dukiya.”

Kano State has been a trading and crucial commercial centre throughout its history.  History has shown that Kano has produced several wealthy individuals whose names will always be there in the annals of history.

The ability of Kano and its people (Kanawa) to create wealthy individuals did not start in this modern era. The likes of Madugu Indo Adakawa, Muhammadu Dan Agigi, Madugu Dangomba, Umaru Sharubutu, Mai Kano Agogo, Alhasasan Dantata, Adamu Jakada, Muhammad Nagoda and many others were among the wealthy individuals that Kano produced.

Late Alhaji Haruna Kundila (1810-1901) was known for his great wealth and fortune in the pre-colonial Kano during the reign of Emir Abdullahi Maje Karofi and his successor Emir Bello Ibrahim Dabo.

This popular Hausa saying attributed to him, “Ba na siyarwa ba ne; ya gagari Kundila”, means that there is nothing Kundila can’t afford to buy unless it is not for sale because of his massive wealth and purchasing power.

Haruna Kundila was born in 1810 at Makwarari Quarters in Kano city. 

The story about his source of wealth says that “one day when he came out from the house, he met Mallam Sidi (according to the story, Mallam Sidi is a pious, God-fearing Islamic teacher, and many people believe that he is a “Waliyyi” ). Mallam Sidi asked Kundila how he could help him get those that could evacuate his sewer pit. Kundila answered him positively.  When he checked and couldn’t find anyone to do the job, he decided to do it himself. When the Mallam returned and asked whether he had seen the people? He told him that the people had already come and done the work; Mallam Sidi asked him again, “How much were they supposed to be paid for the work? But suddenly, someone who witnessed how Kundila did the work alone intercedes and tells Mallam that Kundila did the work alone. When the Mallam heard that, he shook his head and said; To , Insha Allahu, duk inda warin masan nan ya buga gabas da yamma, kudu da arewa, sai ka yi suna, ka shahara an san ka “

History tells us that Haruna Kundila, who was a slave trader in those days, had trade relations with traders coming to Kano from foreign countries such as Mali, Sudan, Libya, Senegal, Damagaram, Agadas, Garwa, Duwala, Bamyo and Fallomi. 

In his heyday, no one in Kano has Kundila’s wealth. Kundila was rich and had estates by each city gate (Kofofi). It was said that he owned more than one thousand enslaved people. He was the wealthiest trader in nineteen century Kano. 

The name Kundila is because Haruna has a younger sister named Binta, who follows him at birth. After she grew up, one day, Haruna went home and found his sister in their mother’s room. He said to her, “Please, Binta, miko min kundina”. The sister started repeating the words “Ina kundina? Ina kundina? Since then, Kundila has followed him for the rest of his life. Until today, some government housing estates in Kano, such as Kundilar Zaria Road, bear the name.

It was said that when he died in 1901 (two years before the British conquest of Kano), Kano was shaken by the loss of one of the greatest wealthiest individuals in its history.

Jamilu Uba Adamu wrote from Kano via jamiluuba856@gmail.com.