Hausawa

By Umar Aboki

The traditional Hausa cap, also known as “Hula,” is recognised for its intricate embroidery and is often worn with traditional Hausa attire. It has a long history in Hausa land, originating as a common and traditional male garment and later evolving into a symbol of cultural, religious, social, and even political status.

Many people associate any man they see wearing a Hula with being a Muslim or Hausa or both. Yusuf Ahmad, a traditional Hausa cap seller, believes that wearing a Hausa cap is a sign that indicates someone is a Hausa man and a Muslim, and that wearing a Hausa cap is what completes a man’s decency. 

Yusuf added that the older generation of Hausa men like to wear tall Hausa caps, while the new generation prefersshorter ones. And when people come to buy caps, they mostly ask for the cheaper and lighter ones; it is the rich men who usually ask for the Zanna-Bukar and other heavier ones.

There are various types of traditional Hausa caps, including “Zanna-Bukar”, “Damanga”, “Zita”, “Maropiyya”, “Zulum” and “mu-haɗu-a-banki”. They are distinguished by factors such as the materials used to make them, their place of origin, the wearers, and their purposes, among other considerations. However, the most popular and widely worn is the “Zanna-Bukar”. Overall, the hula has evolved from being merely a piece of headwear to a symbol of cultural identity and belonging within the Hausa community and beyond. 

Malam Khamilu, a resident of Yahaya Gusau Road, Kano, claims that he wears Hausa caps frequently, especially the Zanna-Bukar. He says it is very special to him and he got his own tailor-made, specially for himself. He also considers his cap a part of his identity as a Hausa-Fulani man and a Muslim.

The Hula is not limited to being worn only within Hausa communities. It is worn by men in many populations in North Africa, East Africa, West Africa, South Asia, and the Middle East.

Zulyadaini Abdullahi Adamu, a Hausa cap knitter and seller, says he wears his Zanna-Bukar or Damanga daily, and he knits the Zanna-Bukar, Damanga and PTF, then sells them at prices ranging from eight thousand to thirty thousand Naira, and that people come to buy them from Jigawa, Maiduguri and other states and places.

Men throughout the African diaspora also wear it. Within the United States and other foreign countries, it has become primarily identified with persons of West African heritage, who wear it to show pride in their culture, history, and religion. Dauda Ibrahim Dachia, a Northern Nigerian staying in Tirana, Albania, claims to wear his traditional Hausa cap overseas, but not all the time. He usually wears it on Fridays, during Eid celebrations, or during cultural events.

It was written in an article by the Centre de l’ldentité et de la culture Africanes titled ‘The Khada Habar: A traditional hat in a Hausa environment’ that “wearing a hat is a mark of respect for oneself, above all, according to Mr. Adéyèmi “when you don’t wear a hat, traditional dress is not complete”, he insists, “it reflects a disconnect between man and his own culture”.

Muhammadu Sa’idu, another resident of Kano, claims to wear the Zanna-Bukar frequently, usually to events. He says that anytime he wears it, people respect him a lot. He also has a ‘Damanga’ but prefers wearing the Zanna-Bukar. In his case, he doesn’t usually associate Hula with the Hausa tradition or Islam.

 Sa’id Salisu Muhammad, a Hausa cap washer at Gaɗon ƙaya, says he wears traditional Hausa caps a lot, especially the Zanna-Bukar. He says that a typical Hausa man always wears the Hula to work, events and other places, so they have to always bring them in for washing. He also notes that people bring in Zanna-Bukar the most, followed by the lighter ones such as the “Maropiyya” and “Zita”.

The Hula also serves as a means for people to fit into Hausa communities, as they are seen as a symbol of identity, and provide a sense of belonging. Musa Abdulrazaq, a young man from Kaduna who studies in Kano, says anytime he is in Kano, a place where the Hausa culture is evident and vibrant, wearing the traditional Hausa cap is very important to him. Although he doesn’t wear it much back at home, he understands that it is a vital part of the culture in Kano, so he regularly wears his Hula to fit in with the people of Kano and feel at home.

However, not everyone from outside the Hausa community feels the need to identify with the Hausa people. Umar Ahmad, a Fulani man who visits Kano but has been staying here for about two years, says he doesn’t wear the traditional Hausa caps. Instead, he maintains his Fulani cap. And when asked, he said he does indeed associate the Hula with Islam and Hausa tradition.

Umar Aboki wrote via umaraboki97@gmail.com.

By Sa’id Sa’ad

“Silence is really golden. For many years, I have respected you as a great actress, but after listening to you speak for once, I lost all respect for you. Silence is, indeed, golden.” 

These were the exact words shared by a fan after watching one of the popular Kannywood actresses’ podcasts.

Recently, a podcast went viral in which four Kannywood actresses sat, warming their chairs, sharing opinions about relationships. While many criticise the podcast, I find myself wondering just how ‘golden silence really is.’

From Talk with Feezy by northern Nigerian artist Feezy to the highly criticised The Social Spotlight by Kannywood actress Nafisa Abdullahi, podcasts are slowly becoming the North’s new thing. Famous faces with thousands of followers are tapping into this audio-visual world and, irrespective of the content, are reaching a wide audience thanks to their massive followings.

Podcasting is the new cool in the North. Content creators, entertainers, film producers, actors, actresses and wannabe influencers are all jumping on this new wave. Everyone’s got something to say. But the unifying factor is they are all saying it in Hausa. This not only makes it content by creators from northern Nigeria but also for northern Nigeria and the broader Hausa-speaking population.

Now, let’s not be mistaken. Podcasting isn’t exactly new. Like most things, it just arrived in the North late. Young audiences are now tuning in, eager to consume original opinions from faces they admire beneath the thousands of Instagram followers. 

But here comes the twist. While popular faces trend with podcasts that often miss the mark, there’s a whole storm of lesser-known creators. Just as hungry. Just as passionate. Diving into podcasting, hoping to go viral. Few get it right. Many get it wrong, and most are just aiming to create controversy. 

It’s great that young creators are speaking up. It’s refreshing to see new northern voices adding their two cents to conversations about relationships, religion, family, entertainment, and society. But even at that, when done poorly, this new podcast culture is more dangerous than beneficial. 

I’m an avid fan of vodcasts, particularly those produced by Nigerians. I also strongly support consuming content from Northern Nigeria. However, just because it’s from the North doesn’t mean our standards should be low. We owe it to ourselves to demand quality.

Upon close observation, it’s clear that many of these podcasts bring ‘more face’ and ‘less value.’ In the first few minutes of an episode, you can already tell the host isn’t fully prepared. They ramble. They say empty phrases. And you’re left wondering: What am I supposed to take away from this? These podcasts often fail to provide value, and let me remind you, that’s the very foundation of podcasting: Value.

It’s a strange thing. Really. The lights are bright, the makeup is on point, and the guests are ready. The studio setup is perfect. Yet, after all that effort, the conversation feels empty. It leaves you craving more, but in a bad way.

This reflects the current trend in both public and private Hausa-speaking media, where a designated show for Kannywood stars is often featured. These shows rarely extend beyond inviting the stars for views and likes, failing to address the critical questions of why these shows exist in the first place.

But this isn’t just happening among famous creators. A new wave of young creators has emerged; unfortunately, many of them, without doing their homework, are merely copying the same format used by the stars, eager to replicate the same model: 

Create podcast → Talk carelessly → Create controversy → Get views and likes.

While this model keeps some people in the limelight, it doesn’t do the North any favours. It’s as if we’re holding a mirror to the region’s weaknesses and saying, ‘Here, look at us, this is what we’ve got.’ It’s reinforcing the negative stereotype that we can’t produce quality. 

Whether we like it or not, the digital presence of these creators who act as our representatives shapes how the world perceives us.

But let’s not ignore the few non-popular creators producing quality content in Hausa for the region. Many of these are tech-driven podcasts that, although still growing, offer substantial value. Unfortunately, these high-quality contributions are often overshadowed by the more glamorous but shallow content produced by popular stars or emergent ones desperate to trend. 

The question we must ask ourselves is: Which popular Hausa-speaking podcast from northern Nigeria truly offers real value to its audience? How much of the value is visible? Is the content truly for the audience or just for the producers? What narratives are being sold, and can we, in terms of quality, truly compete with podcasts from other regions in the country?

Until we get it right and have the right people behind the mics, with the right knowledge and intentions, these creators will continue to podcast about northern Nigeria’s weaknesses for likes. The unfortunate truth is that this will only serve to bury our efforts to challenge negative stereotypes six feet under. 

Ultimately, every creator has the right to produce what they want. In this case, the power is in the hands of the audience. 

You and I decide what should be popular.

Sa’id Sa’ad is a Nigerian writer and journalist currently residing in Germany. He is the author of the podcast-play “Gangare”. He won the Peace Panel Short Story Prize in 2018 and the NFC Essay Prize that same year. He presently works with the German broadcaster Deutsche Welle. 

By Anwar Usman

The Deputy President of the Senate, Senator Barau I. Jibrin, visited the Bunkure Local Government Area of Kano State on Wednesday to offer his condolences and financial support to the families of the 16 travelers who were lynched in Uromi, Esan North East LGA of Edo State.

The DSP met with the grieving families, hailing from Bunkure, Kibiya, Rano, and Garko LGAs, at the At-Taqwa Mosque in Sabon Fegi, Bunkure LGA.

Together with the Senate Deputy President were the Minister of State for Housing and Urban Development, Yusuf Abdullahi Ata, the Managing Director of the North West Development Commission, Professor Abdullahi Shehu Ma’aji, and other dignitaries.

This was disclosed in a statement released by the Special Adviser on Media and Publicity to the Deputy President of the Senate, Ismail Mudashir, and made available to journalists.

Barau assured the families of the victims that justice would be served and reiterated that the perpetrators would face the full wrath of the law.

He further stated that, in addition to the previously apprehended 14 suspects, two more individuals had been arrested in connection with the killings.

To ease the families’ hardships, Senator Barau announced a donation of N1 million to each of the 16 bereaved families, totaling N16 million.

The statement in part reads, “I am here to express my deepest sympathies for the tragic incident that claimed the lives of 16 of our brothers last Thursday. May Allah grant them Jannatul Firdaus and provide swift recovery to those injured,” Senator Barau stated.

“The incident deeply troubled me. I immediately contacted the state governor, security agencies, and all relevant stakeholders. They acted promptly, leading to the arrest of 14 suspects initially and, subsequently, two more. The state governor, who visited me in Abuja, has assured me of the state government’s support,” he added.

Earlier, the Chief Imam of the area, Sheik Zainul Abidina Auwal, while speaking on behalf of the families, expressed gratitude to Senator Barau for his efforts in pursuing justice and lauded him as a leader vital for the nation’s progress

By Uzair Adam  

Edo State Governor, Monday Okpebholo, has visited the Kano State Government and the families of 16 hunters burned to death by criminals in Uromi, Edo State, to offer condolences.  

Speaking at the Government House, Okpebholo expressed shock over the incident and confirmed that 14 suspects had been arrested.  

The Daily Reality reports that the governor assured justice for the victims’ families.  

Similarly, Kano State Governor, Abba Kabir Yusuf, urged Okpebholo to ensure the culprits are punished.  

Yusuf also called on the federal government to disclose the identities of those arrested and urged the Edo government to compensate the families of the deceased.

By Hadiza Abdulkadir

The Governor of Edo State, Senator Monday Okpebholo, has ordered the immediate suspension of all illegal vigilante groups operating in the state following the brutal killing of travelers in Uromi, Esan North East Local Government Area.

In a statement issued by the Secretary to the State Government, Umar Musa Ikhilor, the government disclosed that the tragic incident occurred on March 27, 2025. As part of the swift response, the state has also suspended the Commander of the Edo State Security Corps, CP Friday Ibadin (Rtd.).

Preliminary investigations revealed that the vigilante group responsible for the killings was operating illegally, as it had neither been profiled nor registered under the Edo State Security Corps. The government emphasized that their actions do not reflect the values or objectives of the state’s security framework.

Authorities have so far arrested fourteen suspects in connection with the attack, while a special police team, set up by the Inspector General of Police, is conducting a manhunt for others involved.

Governor Okpebholo reiterated his administration’s commitment to upholding the constitutional rights of all citizens to move freely and engage in lawful business across the state. The Edo State Government is in contact with the families of the victims, community leaders, and the Kano State Government, as most of the deceased reportedly hailed from there.

“We urge all parties to remain calm as we ensure justice is served in a transparent and proactive manner,” the statement added.

This tragic event has sent shockwaves across the country, with calls for stricter regulation of local security groups. Meanwhile, security operatives continue investigations into the incident to bring all perpetrators to justice.

By Abdullahi Muhammad 

The Hausa Community Organization, Al-Ummar Hausawa Mazauna Rasha, appointed caretaker leaders to oversee operations. New officials include Abubakar Abdullahi Musa as Public Relations Officer (PRO), Aminu Taura as president, and Ahmad Garba Yakubu as vice president.

Founded in 2023 by Arewa youth, the organization fosters unity and collaboration among Hausa people in Russia. It supports students, professionals, and workers by providing a platform for their interests and promoting cultural and social engagement.

Last week, the community held its second online meeting with Hausa participants from various regions of Russia. The agenda focused on selecting interim leaders to guide the organisation during its formation.

Following discussions, nominees for key positions were identified, and messages were sent to confirm appointments. The caretaker team is expected to oversee the organization’s structure, engage members, and outline objectives that align with community goals.

Speaking on his nomination, Abubakar Abdullahi Musa expressed gratitude and commitment to serving the Hausa community in Russia. He noted that the organisation represents an opportunity to strengthen bonds among Hausa individuals and provide solutions to challenges members face in a foreign land.

The Hausa Community Organization in Russia anticipates continuous progress under its newly established leadership. It aims to strengthen the sense of belonging and solidarity among its members.

By Salisu Yusuf

There’s an established cultural practice of female social exclusion in the Muslim North that’s partly patriarchal and partly a cultural construct fuelled by religious misinterpretation, especially on business transaction issues. 

Many people wrongly and unfairly assume that women must not participate in business dealings because men cater for their needs. However, instances from Islamic history and established ahadith corroborate women’s active role in market-oriented activities, especially during the caliphate of Sayyid Umar bn Khattab (RA). I have a story to tell which will convince you that our women should, or even must, be allowed to transact.

A close, affluent friend of mine died two years ago. He left behind four wives, children and millions of naira. Fortunately or not, the deceased’s male relatives could not handle the proceeds of the orphans properly. And even if they could handle the wealth well, most people nowadays are morally lax in handling trusts, especially inheritance. Only a few handle it sincerely, while many others betray the trust given to them. So, the widows became carers and guardians; in other words, the bulk of wealth is handed over to them.

Those who had never transacted (only two out of the four) became businesswomen in their life. They are both fathering and mothering the young orphans. Although single parenting is a difficult task, the women brace up, take care of the children efficiently, conduct business aspects, get profits, provide daily bread, support the children’s education, and other basics such as clothing. I am deeply impressed by the women’s resolve to forget their differences, shun their rivalries, burry their wounds, pick up the pieces and continue to survive in the absence of the best husband and father. 

Two years after their husband’s death, the entire house fares very well, managing to survive despite the harsh realities of the Nigerian socio-economic milieu. When last I visited the family, they told me of the difficulty in combining business dealings with parenting and guidance. One widow told me how lucky they were to learn to trade even before their husband’s death because he had numerously given them startups to learn to earn a living. She said if they had not been this fortunate – under a caring husband who had so much empathy and understanding, they would have been left in the cold, would have devoured the money and would have been left at the mercy of a hostile public as beggars.

Two years since their breadwinner’s death, the women turned men survive because they can hold their heads, transact, guard and guide the young orphans.

Salisu can be reached via salisuyusuf111@gmail.com.