Hausa

By Abbas Datti

I am worried by the increasing broadcast of music videos featuring women in revealing, indecent dressing by the popular Arewa24 television station. In sum, it has reached a tipping point where women featured in music videos are sometimes half-naked, in a provocative, obscene dressing. 

Considering its audience, Arewa24, whose programming is widely accessible to viewers of all ages, must be subjected to public scrutiny for continuously airing content that contradicts the Hausa culture and traditional values of our society.

Many of these music videos not only portray women in revealing clothing but also promote gestures and themes that are inappropriate for family viewing. The consistent exposure to such content, especially during prime time when children and young adults are most likely to be watching, raises serious questions about Arewa TV’s commitment to ethical broadcasting and social responsibility. Most of those video songs are being shown during prime time.

Our society, rich in religious moral character and cultural pride, has always upheld values that protect the dignity and modesty of individuals, particularly women. The portrayal of women in such a demeaning and objectifying manner is not only an affront to Hausa Fulani’s traditions but also sends the wrong message to younger generations.

We call on the National Broadcasting Commission (NBC) and other censorship regulatory bodies to urgently investigate some content being aired by the Arewa TV station. Strict measures should be taken to ensure that all media platforms operate within the boundaries of decency, respect, and cultural sensitivity. 

Furthermore, there is a pressing need for media houses to adopt self-regulation policies and prioritise programming that promotes positive values and Hausa cultural identity. Our religion and cultural heritage must not be compromised in the name of entertainment.

The time to act is now. Authorities must rise to the occasion and safeguard the moral fabric of the Hausa people from further extinction.

Abbas Datti writes from Kano via abbasdatti448@gmail.com.

By Hadiza Abdulkadir

Nigerian scholar Professor Abdalla Uba Adamu has officially announced the publication of his new book, Hausa Cinema of Northern Nigeria: Cultural Imperialism and Censorship, a landmark work that explores the development, politics, and aesthetics of Hausa-language film across West Africa.

Published by Bloomsbury, the book is the product of over twenty years of research spanning multiple countries and academic disciplines. Rather than focusing solely on the popular commercial industry known as “Kannywood,” Adamu takes a broader approach, examining Hausa cinema in its many forms—including diaspora productions, documentaries, art films, and digital series.

“This is not just about Kannywood,” Adamu explained. “It’s about Hausa cultural expression wherever it exists, rooted in Islamicate values and media flows across the Global South.”

Completed in 2010, the manuscript faced delays and was almost shelved. However, a 2023 conference presentation and a meal hosted by Dr. Muhsin Ibrahim, where Adamu jokingly called the large waina “one terabyte,” in Cologne, Germany, reignited interest, leading to its acceptance and revision. 

The final version, praised by scholars such as Graham Furniss and Brian Larkin, will be released in July 2025.

Though priced at $130, Adamu plans to publish a locally accessible companion book titled Kannywood: A Brief Introduction later this year in Kano. It will be tailored for readers interested in a concise, less theoretical overview.

With this announcement, Hausa cinema gains its most comprehensive and scholarly treatment, firmly placing it in the global conversation about media and culture.

By Uzair Adam

The Hausa language is one of the fastest-growing languages, not only in Nigeria but also in other parts of Africa and countries such as China, Germany, and the United Kingdom.

However, despite its increasing global recognition and recorded successes, Hausa people seem to be neglecting the cultural teachings and traditions of their ancestors.

Hausa customs, norms, and values are gradually fading, turning into historical relics that may soon exist only in books or folktales.

This trend has raised concerns among cultural stakeholders.In response, the I-Care Initiative organized a two-day workshop in Kano from Monday to Tuesday, focusing on the preservation of Hausa traditions in the 21st century.

The event brought together stakeholders from various Hausa-speaking states in Nigeria to discuss the way forward through presentations, Hausa poetry, and other cultural showcases.

The workshop featured prominent Hausa novelists, including Dr. Bilkisu and Hajiya Hadiza Nuhu, as well as renowned traditional musicians such as Aminu Ala.

It also attracted traditional dancers, academics from Nigerian languages and mass communication departments, and other cultural enthusiasts.

According to Hajiya Amina Namadi Sambo, the Chairperson of I-Care Initiative and wife of former Vice President Namadi Sambo, the event aimed to highlight the rich cultural heritage of the Hausa people.

She noted the importance of preserving Hausa culture, stating, “Nowadays, many of our children can hardly speak Hausa without code-mixing or code-switching.”

She also lamented the decline of traditional Hausa cuisine, noting that many young people no longer know how to prepare these dishes.

To address this, the event showcased various Hausa delicacies alongside traditional businesses, allowing attendees to learn and appreciate their heritage.

Hajiya Amina further criticized the growing disregard for Hausa traditions, which has led some to believe they are superior to the Hausa people.

She urged individuals to read Hausa literature and called on Hausa filmmakers to promote authentic Hausa culture in their productions.

Speaking at the event, Vice President Kashim Shettima, represented by Sayyada Rahma Abdulmajid, praised Hausa culture and reaffirmed the federal government’s commitment to preserving Nigerian traditions.

He highlighted the creation of a ministry dedicated to cultural preservation and the allocation of significant funds for this purpose.

Shettima reiterated the global significance of Nigerian culture, stating, “Our culture commands great respect worldwide.

“Wherever you go, among every five black people, one is Nigerian. Moreover, the best among them is often a Nigerian.”

The event also showcased Hausa crafts and trades, such as hand fans (mafici), woven mats (tabarma), clay pots (tukunyar kasa), and dyeing techniques.

These businesses have historically connected Hausa traders from Kano to Sokoto, Zaria to Timbuktu, Marrakech, and across West and North Africa.

“Through these businesses, the Hausa man built his own house and city, which later contributed to the formation of Northern Nigeria,” she added.

Also speaking at the event, Professor Aliyu Bunza from the Department of Nigerian Languages, Usmanu Danfodiyo University, Sokoto, took attendees on a historical journey tracing the origins of the Hausa people and the factors behind their success.

Bunza attributed their resilience to strong cultural and moral values, stating, “The Hausa people are known for their honesty and truthfulness. If you are trustworthy, you will earn their respect, but if they find you deceitful, they will not trust you.”

The event was attended by traditional titleholders, government officials, and wives of former governors, including Dr. Aisha Bala Muhammad, wife of the Bauchi State Governor, and Hajiya Amina Shekarau, wife of former Kano State Governor Ibrahim Shekarau, among others.

By Ahmed Abdulƙadir

Recently, I came across an announcement by Deutsche Welle (DW) Hausa Radio that it will cease transmitting its Hausa Programs on the Shortwave (SW) frequency channel. Instead, it will continue broadcasting through its partners on FM Radio throughout West Africa and through its various platforms on social media.

This decision brought to mind the gradual but noticeable paradigm shift by traditional media toward the use of social media in its operations.

Social media has significantly impacted the practice of traditional media in several ways. One major change is the shift in content distribution. Traditional media outlets, such as DW, are adapting to this shift by utilizing social media platforms to reach a broader audience. For instance, DW’s decision demonstrates the recognition of the growing influence of social media in reaching its target audience.

Social media also allows for more interactive and immediate engagement with the audience. Traditional media used to have limited interaction with its audience, with communication limited to letters or phone calls. However, social media platforms provide a platform for direct engagement, enabling real-time feedback, comments, and discussions. This creates a more dynamic and engaging relationship between media outlets and their audience.

Additionally, social media has given rise to citizen journalism, in which individuals can share news and information in real time. This has challenged the monopoly of traditional media in reporting news events. With the widespread use of smartphones and social media platforms, anyone can become a content creator and share their perspectives, breaking news, and images. This has forced traditional media outlets to compete with citizen journalists and adapt their reporting practices.

Furthermore, social media has transformed the way news is consumed. With the rise of social media algorithms, individuals have more control over the content they consume. They can choose to follow specific news sources, topics, or individuals, creating personalized newsfeeds. This has led to a fragmentation of news consumption, where individuals are exposed to diverse perspectives and sources of information, rather than relying solely on traditional media outlets.

Aside from DW, there are several examples of traditional media outlets that have made similar shifts toward utilizing social media platforms. One prominent example is the British Broadcasting Corporation (BBC). The BBC has recognized the importance of social media in reaching and engaging with its audience. It has established a strong presence on platforms like Facebook, Twitter, Instagram, and YouTube, where it shares news updates, videos, and engages with its viewers through comments and discussions. The BBC has also developed specific social media strategies to cater to different demographics and regions, ensuring a wider reach and engagement.

Another example is The New York Times (NYT), one of the leading newspapers in the United States. The NYT has embraced social media as a key component of its digital strategy. It actively shares its news articles, videos, and multimedia content on platforms like Facebook, Twitter, Instagram, and LinkedIn. The NYT has also invested in creating engaging content specifically for social media, such as short videos, infographics, and interactive stories, to cater to the preferences of its social media audience.

Furthermore, Al Jazeera, a global news network based in Qatar, has also recognized the impact of social media on journalism. It has established a strong presence on social media platforms and actively engages with its audience through live streams, interactive discussions, and user-generated content. Al Jazeera also utilizes social media platforms for real-time reporting, breaking news updates, and citizen journalism contributions.

These examples highlight how traditional media outlets such as the BBC, The New York Times, and Al Jazeera have embraced social media as an integral component of their media strategies. They have adapted their content distribution, engagement, and reporting practices to harness the power of social media and reach a broader audience.

But not only is the traditional media making a paradigm shift and embracing the social media in its modus operandi but the profound change is gradually catching up at the individual and personal levels. Starting with my self observation, I’ve come to realize that I’m more inclined towards getting my news content through the social media rather than the usual traditional media.

A further observation reveals that even media owners, especially heads of government in Nigeria, are rapidly losing interest in the coverage of their activities from traditional media in favor of social media. This has resulted in the neglect of their traditional media organizations in favor of a more robust interest in social media.

In summary, social media has changed the practice of traditional media by altering content distribution, enabling direct audience engagement, empowering citizen journalism, and transforming news consumption patterns. Traditional media outlets like DW are adapting to these changes by utilizing social media platforms to reach a wider audience and engage with their viewers and listeners in a more interactive manner.

The rise of social media and its impact on traditional media cannot be denied. It has brought about significant changes in content distribution, audience engagement, and news consumption patterns. Traditional media outlets like DW, BBC, The New York Times, and Al Jazeera have recognized the importance of social media and have adapted their strategies to include these platforms.

However, it is important to note that social media is not completely replacing traditional media. Instead, it is transforming the landscape and forcing traditional media to evolve and adopt new methods of reaching and engaging with their audience. Traditional media still holds a certain level of credibility and trustworthiness that social media platforms may lack. It continues to play a vital role in providing in-depth analysis, investigative journalism, and reliable news sources.

Moreover, while social media allows for immediate and interactive engagement, it also comes with challenges such as the spread of misinformation and the lack of editorial oversight. Traditional media outlets have the responsibility of fact-checking and providing accurate information to counteract these challenges.

In conclusion, social media is undoubtedly reshaping the practice of traditional media, but it is not replacing it entirely. The two can coexist and complement each other in providing diverse perspectives, real-time updates, and engaging content to the audience. It is up to traditional media outlets to adapt and leverage the power of social media to stay relevant in the ever-changing media landscape.

Ahmed Abdulkadir wrote from Katsina via ahmadakadir@yahoo.com.

By Abdurrazak Muktar Makarfi

Have you ever stopped to think about the language you speak and how awesome it is? Well, I’m here to tell you about the Hausa language, and let me tell you, it’s pretty amazing! As someone who speaks Hausa, I’m bursting with pride to share why this language is so special.

Let’s take a little trip back in time to the historical kingdoms of the Hausaland, nestled in what is now called Nigeria and some other neighboring countries. That’s where the Hausa language started to take shape, blending influences from trade, migration, and cultural exchanges over the centuries.

Now, here’s the cool part – Hausa isn’t just a local language. Nope, it’s a global superstar, ranking as the 11th most spoken language in the world! Can you believe it? From Africa and beyond, millions of people speak Hausa, making it a real powerhouse in the linguistic world.

But Hausa isn’t just about saying words; it’s a whole vibe, a cultural identity that connects people across borders. It’s like a treasure chest of traditions, stories and values passed down through generations. The Hausa language is the heartbeat of West Africa, pumping life into its rich cultural tapestry.

Okay, let’s talk on business and politics. Hausa isn’t just chilling in the background; it’s making things to happen. As a lingua franca in West Africa, it’s a language of trade, commerce, and diplomacy, bringing people together and driving progress in the region.

Now, let’s zoom in to education. Imagine learning in a language that’s close to your heart, that speaks to your soul. That’s what Hausa language education does for millions of kids, giving them a solid foundation in learning while celebrating their roots.

Sure, Hausa language faces challenges like any other, but it’s also full of opportunities. We’re talking about initiatives that promote awareness, document our language’s rich history, and bring Hausa into the digital age.

So there you have it – the awesomeness of Hausa language in a nutshell! It’s more than just words; it’s a celebration of culture, a bridge between people, and a source of pride for millions. As a proud Hausa speaker, I’m shouting it from the rooftops – Hausa language rocks!

From the pen of Abdurrazak Muktar Makarfi, a proud Hausa speaker

By Sa’id Sa’ad

In 2021, I sat at Arewa House. I listened to Late Ummaru Danjuma (Kasagi) thunder – in his old throaty yet commanding voice – bitterly about how Hausa culture and stories have diluted over the years. His face, though saddened, lit by fluorescence – old, yet much alive – spread goosebumps throughout the room, reawakening all the murdered tales back to life. No one would think that that command births the reawakening of not just Hausa culture, stories, and language but northern Nigeria’s stories.

That was the maiden edition of the Hausa International Book and Arts Festival (HIBAF)—a time when literary festivals have suffered lashes of COVID-19. Literary enthusiasts, writers and journalists were once again full of life to reconnect. While some see it as a promising beginning for a new Jaipur Literature Festival of Northern Nigeria, a lot thought it was just a naming ceremony of yet another Nigerian literary festival that will soon wither due to shrinking funds.

Hausa or northern Nigeria literature – before now – couldn’t afford itself a “consistent” arts festival that solely promotes and celebrates its artistry, culture, and stories until the advent of HIBAF. However, there were several one-off attempts previously, but mostly political. One might argue that festivals like Kaduna Book and Arts Festival (KABAFEST) have blanketed the same purpose. Still, I would differ because KABAFEST is an international festival bringing international guests with national stories to a northern city. KABAFEST is – or now probably was – an arts festival “in” northern Nigeria, while HIBAF is an arts festival “for” northern Nigeria. This is not a dismissal of the influence KABAFEST had on northern Nigeria. It would be stupid to dismiss that.

However, as the region continues to suffer stereotypes about its literary prowess, HIBAF could stand on the edge of liberating northern Nigeria from such an ugly view. Perhaps the birth of what can be predicted today is the conscious reawakening of northern stories.

For a young festival with such an ambitious name, the question is: Is HIBAF only representative of the Hausa people or northern Nigeria?

It is easy to assume that HIBAF solely represents Hausas and their stories, especially for those who view them from the outside. This is mainly because, unlike other art festivals in Nigeria and around the world founded to represent a geographical entity, such as Lagos Book and Arts Festival, HIBAF is one of few whose nomenclature represents a tribe. In previous seasons, the festival granted conversations in the English Language; therefore, that says a lot about HIBAF going beyond Hausa “alone” in its programming, which I find healthy.

It would be great if HIBAF were only for Nigerian Hausas. It is okay if it is for Hausas globally. But it will be graciously honourary if HIBAF is for northern Nigeria in general. The value of this ambitious festival is in its capacity to reconnect Hausas and Hausa cultures with cultures around it through diversifying into introducing tribes that have existed with Hausas, such as Fulani, Nupe, Tiv, Igala and other northern tribes to its programming. This will mean Hausas and communities of non-Hausas in Hausa communities could re-share a space in arts and shape a positive narrative of the region in terms of collective literary and artistic prowess. This will create a unified northern story(ies).

Another issue that can’t be dismissed is the problem of northern consciousness – this time, refusal – to appreciate northern initiatives. It is a similar case for HIBAF. It is seldom difficult to see a representation of famous northern personalities – especially from Kannywood and music sub-sectors, aside from a few interested in literature such as Aminu Ala or Ado Gidan Dabino. Most hardly care. This does not mean that such personalities – who don’t care – will decline invitations from similar festivals in other parts of Nigeria. They certainly will accept. Now, the question of the “potentiality” of the festival in creating “value” and “shaping northern stories” has everything to do with bringing people of value, not just in literature but from other art sub-sectors such as Kannywood and Hausa music space into its fold.

Knowingly or unknowingly, the Kannywood industry needs more fora this time than ever. Imagine Ali Nuhu, Rahama Sadau, Fauziya D. Sulaiman and Salisu Balarabe on a panel to discuss how northern creative writers could get their – more well-written stories – to Kannywood screens. This panel can pave the way for collaboration that could place both the creative writing and Kannywood film industries decades ahead—a potential both industries share.

With its ambiguous programming nature of inculcating cultural programmes, the festival could give life to northern cultural heritages on the verge of fading with the recent digital revolution. It will be fascinating to see HIBAF Durba, HIBAF Tashe, HIBAF Dambe, Dandalin HIBAF, HIBAF Mawakan Gargajiya and other numerous HIBAF’s all-year-round that could bring back the northern cultural heritages while also Including non-Hausa cultural programme. Again, this creates unified northern cultural narratives.

This year’s HIBAF, in its third year of awesomeness and vibrancy – though still wounded by honest negative feedback from the second season – is bringing diasporic faces back home. Simply put, ‘going international with locals, and for locals.’ Such a breed can give life to a new dimension of cross-geographical collaboration between northern storytellers in the diaspora and Nigeria—a remarkable feat to a tremendous progressive bond.

While the festival, through its host organization, is becoming a spot for learning and sharpening creative and artistic mastery through workshops and seminars, it depicts how it can create a birthplace of yet new sets of Abubakar Imams and Zaynab Alkalis who would live to tell the stories. But this can also be limited if the focus is Hausa and literature alone as, thus, expansion both in language and sub-sector is where the growing inclusive value lies.

From pages of novelists to the rhymes of poets, from scenes of playwrights to screens of filmmakers, from the vocals of singers to the lyrics of songwriters, from the colours of culture to the lens of photographers, from northeast to northwest and northcentral, HIBAF could cook a recipe of blended stories – of all that have been around Hausa – to a valuable northern unified story.

Though all these are a long walk to a new revolution for northern Nigeria’s stories, it can place HIBAF at a point of liberating the region and demolishing its stereotypes.

Sa’id Sa’ad is a Nigerian writer, playwright and journalist from Maiduguri. He won the Peace Panel Short Story Prize 2018 and the NFC Essay Prize 2018. He writes from Bonn, Germany. He can be reached directly at saidsaadabubakar@gmail.com

By Sabiu Abdullahi 

Dr. Muhammad Sulaiman Abdullahi, a lecturer in the Department of Nigerian Languages and Linguistics at Bayero University Kano, has arrived in Beijing with his family, his close associate, Dr. Muhsin Ibrahim, posted on his Facebook handle.

Dr. Abdullahi is set to contribute to the global academic landscape by teaching Hausa to Chinese students at Beijing Foreign Language University (BFSU). 

This collaboration marks a unique opportunity for cultural immersion and linguistic exchange between Nigeria and China. 

Dr. Abdullahi’s expertise in Nigerian languages, particularly Hausa, is expected to enrich the linguistic diversity at BFSU, one of China’s premier institutions for language studies. 

The initiative is part of BFSU’s ongoing efforts to broaden its language curriculum, offering students exposure to languages beyond the traditional offerings. 

Dr. Abdullahi’s presence is anticipated to foster a deeper understanding of Nigerian culture and language among Chinese students, promoting cross-cultural dialogue.

As the academic semester commences, Dr. Muhammad Sulaiman Abdullahi is poised to become a cultural ambassador, bridging the gap between Nigeria and China through the universal language of education.

By Zailani Bappa

The satellite television, Arewa24, with headquarters in Kano, will continue to be a pain for northerners who cherish their heritage. It is a necessary evil and a bad influence on the teeming youth in a predominantly conservative society. But, it is established to achieve a purpose and do that efficiently and quickly.

I learned the medium was established by the US government through one of its established NGOs some nine years ago. Amidst the devastating experience of Boko Haram in this part of the country, several studies have indicated to the West that the passion for Islamic values in the North and the teeming followership of a springing set of radical Salafists in the region is the major cause of such developing activism….or should I say…terrorism.

Hence, the decision to spend the hard-earned tax-payers money of the American people to build an entertainment television station in the heart of conservative Kano (after rejecting Kaduna and Abuja as a base for the new medium). I am sure you know that when these guys give you a dime worth of something with the right hand, they are sure enough to take back something worth a dollar from you with the left hand.

So, the Arewa 24 came into light with a bang…..good hands employed mostly popular actors from the entertainment industry as pioneer staff, with good pay for them to work optimally and to stay, very enticing and entertaining programmes with fresh breath of air and of course, all programmes beamed to us with the best of technology one can find around here. Significantly, most programmes target women and the young.

Free of charge, we were entertained until the station became a menu that came to every table in the house. Then came the next stage of the plan (as I see it). It was sold out to a very rich and powerful Nigerian who has the capacity and the passion to run it according to both the quality of content and the pursuit of the target.

Gradually, the programmes started becoming more daring in their approach to change. There is mild and uncoordinated resistance here and there, but the medium has a strong advisory consultant. They evade or outrightly neutralise every challenge from angry quarters at times. And they will continue to do so.

I firmly believe that the Arewa 24 debut, acceptability, prowess, and popularity (often challenged with visionless resistance) are only the tip of the iceberg. This is an era of globalisation. It is a moving train we cannot stop. It will reach its destination, ultimately. Our resistance to it will continue to be a massage to its global ego.

So, for those who understand this phenomenon, just pray, stay calm and do your own thing according to your conscience. Teach your young ones to value your values the way you can, very hard and consistently; then, leave the rest to God. This fight is just too big for us……..for every one of us.

Zailani Bappa wrote from Bauchi State via zailanbappa@gmail.com.

By Uzair Adam Imam

Translators, language experts, and advertising practitioners in Northern Nigeria are irritated by shoddy Hausa on billboards, TV and radio stations, with some calling for an end to the practice.

The role of translation is to communicate ideas and messages across the audience. However, as those concerned individuals opined, shoddy translation is doing the opposite.

Beyond the expert communities, poor translation, especially from English to Hausa, is generating outrages in many quarters, especially as native speakers of the Hausa language demand better translation of their language.

A report by The Daily Reality disclosed how the Three Crowns Milk, Taira, and Stanbic IBT, among others, came under attack over poorly translated advertisements from English to Hausa placed on their billboards.

Experts have associated the flagrant flaws of advertising agencies and personnel with unprofessionalism. They said that the practice has grown into a disease which has since been ravaging the translation business in Nigeria.

Authority to blame

There are outrages by the relevant authorities that feel very disappointed by the terrible things in the name translation that continue to unfold these days.

A lecturer at the Department of Nigerian Languages, Bayero University, Kano, Dr. Muhammad Sulaiman, described the situation as unfortunate.

He said the way some people bastardise the translation business, especially English-Hausa translation, despite making a fortune in the business is pathetic.

Dr. Muhammad said, “Some of these people mostly do not bother about such violations but rather the money they are tapping out from the business.

“Even though translation is a profitable business, its knowledge should be considered above the profit. If you don’t have the knowledge, learn it or allow people with the skill to do the business.”

Also, a Kano-based translator, Bello Sagir Imam, decried the menace of quack and unprofessional translation ravaging the translation business today in Nigeria as unfortunate.

Imam, the CEO of English Domain, a translation company, blamed the relevant stakeholders for merely lamenting the menace without taking bold action to address it.

He added that the lack of English-Hausa translation companies in the country exacerbates the menace.

He argued that the loopholes gave space to the quack companies and will continue to bring more and worse translators until the proper measures are taken.

Imam stated, “Failure of the Northern Nigerian relevant stakeholders is an easy and thriving business environment for the quack but well packaged and connected companies mainly based in Lagos and few others in Abuja, but amazingly not in Kano.

“For instance, in the North, with the entire daily complaining razzmatazz, there is no single English-Hausa-English translation company or one where such service is among their services.

“These loopholes birthed the quack companies and will continue to birth more and worse translators until the right measures are executed.”

We need support

Imam further lamented how the lack of support from relevant stakeholders discourages aspiring English-Hausa translators.

He said, “Most stakeholders do not help the aspiring English-Hausa translators despite being Hausa native speakers and linguists, Hausa or English graduates, simply because they don’t have a prior relationship with the helpers.

“For instance, if you are not their student, those in academia will not help you. The journalists will not help you if they don’t know you.

“I feel challenged as a relevant stakeholder to walk the talk, to mitigate the problems and inspire others to wake up from their deep sleep.”

What is the root cause of quack translation?

A communication scholar from the Mass Communication Department, Professor Mainasara Yakubu Kurfi, traced the root of quack translation, shedding light on the impact of a shoddy translation on advertising.

Professor Kurfi said, “If you look at what is happening in advertising industries, you can simply conclude that there is no professionalism – lack of professionalism in the sense that most of the advertising agencies and agents did not undergo practical formal education that will avail them the opportunity to understand what advertising is and what advertising is not, as well as understanding the techniques of advertising in appealing to the public without going into their religion, culture and even norms and practices.

“That is why you see several problems, particularly with billboards and adverts. I remember I did my master’s dissertation on billboards.

“Most of these translators, either from English to Hausa or Hausa to English, are not native speakers. They are generally from Lagos, probably Yoruba by tribe, and they do not really understand the nature of the language of reception – from English to Hausa or from Hausa to English.

“Some of the techniques that you consider in terms of translation they understand, they don’t have knowledge of that.

“Also, you find out that most of these translators are based in Lagos. They are not from Northern Nigeria. Therefore, they don’t understand the language itself.

“And we do not have many advertising agencies here in Kano that will now take cognisance of those traditions and norms. Therefore, it is not surprising to see this kind of problem.

Native speakers must key in the advertisement

Professor Kurfi said that to tame the menace of native speakers, in this sense, typical Hausa/Fulani must key into the advertisement business.

He said, “The only way forward is to allow our people to enter the advertising industry. I don’t know why our people, particularly typical Hausa Fulani, are running away from advertising. Let our people be into advertising.

“Let them understand the techniques and practice of advertising, the procedures, the rules and regulations governing advertising, in the print media, in the broadcast media, even on the online media platforms, as well as billboards and adverts.

“When they understand that, you discover these problems will undoubtedly be minimal. They will be contracted to translate from English to Hausa or From Hausa to English.

“Another way out is to let our people, particularly the graduates of mass communication, establish independent advertising agencies responsible for all this kind of advert placement in the media organisations. 

“But when our people are running away, the advertising agencies or the producers or manufacturers have no option but to contract the service of the people from the southern part of Nigeria – and this is why you see all these kinds of problems happening.”

It’s posing a serious challenge to us – APCON 

The President of the Advertising Practitioners of Northern Nigeria, Sammani Ishaq, lamented the rising number of cases of poor translation.

He said that Advertising Practitioners have been working to end the problem over the years.

Sammani Ishaq said shoddy Hausa translations usually affect the persuasive aspect known for advertising and that consumers patronise the product out of desperation, not because they are being persuaded.

He said, “This is a serious issue we have been trying to address over the years. In doing so, we held many meetings and organised different programs. We even formed a forum we named Advertising Practitioners of Northern Nigeria.

“The issue is beyond imagination because most advertisers are from the southern part of the country and are either Igbo or Yoruba. It was not for ten years that northerners started advertising businesses. And, up till now, the advertising agencies are not numbered to ten.

“And what they mostly do is to hire their friends from southern Kaduna, who do not fully understand the language, let alone translate it correctly, or people who have served or had been in the north for a while.

“For this reason, the translators are not even Hausa and don’t fully understand the language. So, they usually hire people from southern Kaduna or those who have served in the north for translation.

“And, sometimes, even in the north, people mostly hire Kannywood or Nollywood actors and actresses for advertising. These people are unprofessional and lack the basis of advertisement. Hence, people purchase products not because they are persuaded to but only because the product has become necessary for them to buy.

We will deal with unregistered advertising agencies

Sammani also threatened that any unregistered advertising agency caught would be dragged before the court to face the music.

He stated, “And for this reason, APCON provided a law signed by the former president of Nigeria, Muhammadu Buhari, before he left office on May 16, 2023. The law stated that any unregistered advertising practitioner caught practising advertising must be dealt with.”

By Aisha Yahya Ibrahim

Almajiri is a word deduced from the Arabic word “Almuhajir, “ meaning an immigrant. Almajiri is a localised Arabic word. It is from the root word called “Hijra”, which means migration from one place to another for the sake of ‘Allah’. This concept of migration implies that one could relocate from where he does find conducive for worshipping his creator (Allah) to where he could find a conducive environment for worshipping Allah.

At this height, Nigerians correlated this concept with relocating children from one place to another in search of knowledge of Islam generally or the Quran in particular. The reason could be traced to the followings:

1. We have observed the misconception and misapplication because the children are relocating to places without proper care and sponsorship. They’ve become a nuisance to society.

2. The reason for the migration is that it is not conducive due to oppression. Whether one is oppressed or violent against people seeking Islamic knowledge cannot be equated to such oppression or violence.

3. Children are moved from where the knowledge is available without care or sponsorship, e.g. moving children from Kano to Kaduna instead of remaining with their parents in Kano, where they can have proper care and support. This results in the children begging on the street for sustenance.

4. There are instances where the children are even moved from where the knowledge is available, and the environment is conducive to where the command is not open, e.g., children being moved from Kano to Abuja.

THE IMPLICATIONS ASSOCIATED WITH THE AL-MAJIRI SYSTEM NIGERIA.

The following are some of the apparent implications of the Almajiri system in Nigeria.

1. The children become vulnerable to health hazards regarding their food and clothes; in most cases, some of these children walk barefoot.

– The food they eat: In most cases, these foods are remnants, and the actual eaters are unknown how the food was cooked and kept.

– The clothes they wear: We often see these children wearing the same cloth for up to a week or more without washing them.

This can lead them to develop skin problems due to accumulated germs.

– Walking barefoot: Some of these children walk barefoot. As a result, it leads to them contracting fungal infections on the nails (Onychomycosis) or the skin of the feet (Tinea pedis), better known as athlete’s foot.

2. They tend to be influenced negatively in terms of behaviour, e.g. They become exposed to drugs, i.e., taking drugs.

There’s a high level of theft mainly carried out by these children, e.g. snatching people’s items on the road when they get the chance.

3. These children will grow into adulthood as lazy citizens who depend solely on what people give or forcefully take away from people for survival.

 In today’s society, mainly in Northern Nigeria, children living with their parents sometimes disguise themselves as Almajiris just to get free money and food from people. These children have become so lazy that they don’t want to work; they prefer to go out and beg.

It’s important to note that this is due to some parents not taking responsibility for their children. 

A CALL FOR ACTION

For a better society, it is high time the government at all levels came in and ensured that these children are taken off the street to ensure that these children don’t become a threat to society and its people.

WAY FORWARD

The government cannot do that alone to ensure that these children are taken off the streets.

A collaboration between Government at all levels, Non-governmental organisations, Islamic religious leaders and Traditional Rulers.

Religious leaders: Religious leaders here can ensure the actual concept of the word is correctly explained to their followers as well as the need for these children to be taken off the streets through enlightening the general public about the negative consequences and acts of sins that are incurred as a result of the misapplication and the need to bring lasting solutions to it, at this moment working together to ensure that the real thing is established and the actual aim achieved.

The religious leaders are responsible for enlightening the Quranic teachers of these Almajiris on the danger of allowing the children to flood the streets begging for food.

The religious leaders also have to mediate between the Quranic teachers and wealthy Muslims to educate the rich Muslims on the need for charitable work to feed these Almajiris. They are also responsible for alerting the government through the Ministry of Youth and Development on the need to aid these Almajiri institutions and their Quranic teachers because that’s part of the government’s social responsibility instead of letting them become a menace to society. 

Traditional Rulers: Traditional rulers here are the closest people to this institution. They can physically mediate between the Almajiri institution and the government. They can ensure no child is found roaming about through their local security outfit. They can quickly investigate where the children came from, who the parents are, and so on since we now have parents who no longer take responsibility for their children.

Non-governmental organisation: The non-governmental organisation here can assist through some charitable work. i.e. distribution of food and other relevant materials.

Government: The federal government’s role in combating this menace cannot be overemphasised. The government here can put laws in place to ensure that no child is roaming the street as an Almajiri. The government can help shelter these children, i.e., just as we have government orphanages, we can adopt the same method and other assistance through collaboration with religious leaders, Traditional rulers and non-governmental organisations.

Above all, agitation for eradicating the Almajiri institution won’t be right, but a reformation.

And I hope this gets to the appropriate authority!

Aisha Yahya Ibrahim  wrote via ibrahimaishat432@gmail.com.