Kano State

By Uzair Adam 

The Aminu Kano Teaching Hospital (AKTH), in collaboration with the King Salman Humanitarian Aid and Relief Centre and the Al-Balsam Association from Saudi Arabia, has successfully conducted free open-heart surgeries for patients in Kano.

Speaking to journalists about the development, the Head of the Cardiothoracic Surgery Unit at AKTH and team lead for the local medical team, Dr. Jamil Ismail Ahmad, said the initiative has brought relief to many patients who cannot afford treatment abroad.

“Normally, open-heart surgery costs between eight to ten million naira in Nigeria. But here, patients are getting it almost free of charge. 

“Outside the country, it would cost between 25 to 30 million naira, including logistics. This partnership is therefore very important,” Dr. Ahmad explained.

He noted that patients with heart diseases who require surgery but have no high-risk complications are usually considered for the program, stressing that safety remains a top priority.

“Some patients are excluded because their cases were neglected for too long, and operating on them would be too risky. Our key watchword is safety — we want to ensure that after surgery, patients are in much better condition than before,” he said.

Dr. Ahmad commended the partnership with the King Salman Humanitarian Aid and Relief Centre, describing it as highly supportive in both service delivery and local capacity building.

“Such collaborations are important globally, not only for providing services but also for building local capacity. The visiting team shares its expertise, which enhances our training and helps us sustain these services,” he added.

On patient outcomes, he revealed that survival rates in previous missions with the same team ranged between 80 and 90 per cent, and similar results are expected this time.

Dr. Ahmad also called on the government, philanthropists, and the private sector to support such initiatives, noting that investment in infrastructure, human resource training, and collaboration would strengthen healthcare delivery.

On his part, Dr. Abdullah, the team leader of the King Salman Humanitarian Aid and Relief Centre, emphasised the challenges of delivering such care in underserved regions like Nigeria, Sudan, and Yemen.

“Patients often present late because they were neglected for years. Some should have undergone surgery 10 or 20 years ago before developing complications that now make operations riskier. 

The best approach is continuous local services and proper screening. This saves lives and is more cost-effective than patients spending millions abroad in Europe, India, or North Africa,” he said.

He disclosed that so far, five patients had undergone surgery in Kano, with plans for six more cases in the following days. 

Dr. Abdullah praised the dedication of AKTH staff, including doctors, nurses, technicians, blood bank staff, and even cleaners, saying their support was crucial to the success of the program.

One of the beneficiaries’ relatives, Fatima Muhammad, expressed gratitude, saying her family could not have afforded the surgery if they had been asked to pay.

By Abdullahi Mukhtar Algasgaini

The Minister of State for Housing and Urban Development, Yusuf Abdullahi-Ata, has called on the Independent National Electoral Commission (INEC) to cancel the Bagwai/Shanono State Assembly by-election, citing widespread violence and electoral malpractice.

Speaking to journalists on Sunday in Kano, Abdullahi-Ata alleged that armed thugs were mobilized from within and outside the state to disrupt Saturday’s poll, preventing voters from exercising their rights.

He claimed that thugs invaded polling units as early as 5 a.m., wielding weapons and intimidating residents.

The minister also accused attackers of targeting the residence of the All Progressives Congress (APC) candidate. Despite early warnings to security agencies, the violence persisted, disenfranchising voters awaiting the by-election since the death of their former representative, Hon. Halilu Ibrahim-Kundila, in April.

Abdullahi-Ata urged INEC to reschedule the election for a free and fair process and called for the prosecution of arrested suspects.

He appealed for calm among APC supporters, stressing that democracy depends on safe and credible elections.

“An election marred by violence is no election at all,” he said.

By Uzair Adam

The Kano State Police Command has confirmed the arrest of 288 people suspected of attempting to trigger violence during the ongoing by-election for the Shanono/Bagwai State Constituency in Kano.

The disclosure was made by the Police Public Relations Officer in the state, SP Abdullahi Haruna Kiyawa, through his verified Facebook account.

He explained that the suspects were arrested with dangerous weapons and are currently under investigation.

According to him, the arrests formed part of a wider operation to forestall any breakdown of law and order throughout the election.

By Uzair Adam 

The Kano State Police Command has announced a ban on the operation of tricycles, popularly known as Keke Napep, by underage individuals within the Kano metropolis.

Spokesperson of the Command, SP Abdullahi Haruna Kiyawa, in a video he posted on his verified Facebook page on Monday, said the decision followed a disturbing increase in accidents linked to underage riders. 

He added that the practice was responsible for 16 serious but preventable crashes, resulting in injuries and damage to property.

Kiyawa further noted that the Command has observed a growing trend of road users disregarding traffic lights and other regulations, a development he described as a major cause of avoidable accidents and traffic gridlock in the state.

He warned that riding tricycles by underage persons remains prohibited under the law and poses serious risks to both the riders and other road users. 

Parents and guardians, he stressed, must stop allowing their children to operate tricycles, as offenders—both the riders and the owners—will face severe penalties.

“All road users must obey traffic lights and other traffic regulations. The Command will not hesitate to arrest and prosecute anyone found violating traffic laws to ensure the safety and security of road users,” the statement added. 

He noted that the Commissioner of Police, CP Ibrahim Adamu Bakori, assured residents of the Command’s commitment to safeguarding lives and property. 

He said enforcement teams have been deployed and urged members of the public to report underage tricycle riding, reckless driving, or other traffic offences to the nearest police station or via 08032419754, 08123821575, and 09029292926.

By Uzair Adam

Kano State Commissioner for Transportation, Ibrahim Ali Namadi, has stepped down from his position following a probe into his alleged involvement in securing bail for a suspected drug dealer, Sulaiman Aminu Danwawu.

The development was made public on Tuesday by the governor’s spokesperson, Sunusi Bature Dawakin Tofa, shortly after Governor Abba Kabir Yusuf received the report of the investigative committee set up to look into the matter.

Namadi said his resignation was in the overriding public interest, considering the sensitivity of the issue and the administration’s strong stance against drug-related crimes.

“As a member of an administration that has consistently championed the fight against the sales and consumption of illicit drugs, it behoves me to take this step—painful as it may be,” he stated, while maintaining his innocence.

He expressed appreciation to Governor Yusuf for the opportunity to serve and reaffirmed his loyalty to the ideals of transparency and good governance.

The governor has since accepted the resignation, commended the commissioner for his service, and wished him well in his future endeavours.

He also reiterated his administration’s zero tolerance for drug-related offences and called on political appointees to exercise caution in matters of public concern.

By Fatima Ishaq Muhammad 

Kano, the city of ancient walls, now bears a heavy burden of the haunting presence of women and children who line its streets, begging for survival. From Sabon Gari to Kofar Ruwa, from traffic lights to mosque entrances, their stretched palms have become a renowned yet disturbing sight, painting a picture of poverty, moral negligence, and broken systems.

What was first considered a social crack has now widened into a full-blown crisis. Most of these street beggars are displaced women, widows, divorcees, and children.

Some as young as four roam the streets daily in search of food, coins, or sympathy. For the women, it’s often the last resort after being abandoned or driven from rural homes. For the children, it’s a stolen childhood, spent in sun-scorched rags rather than classrooms.

The roots of this problem run deep, encompassing widespread poverty, displacement from conflicts in the Northeast, the collapse of social welfare structures, and the controversial Almajiri system, all of which contribute to the cycle. 

While religious and cultural values once nurtured compassion and communal responsibility, they have been distorted over time to excuse neglect and indifference.

Government efforts, while numerous in announcements, remain largely cosmetic. Street begging has been “banned” multiple times in Kano State, but the bans vanish as quickly as they are declared. 

Relocation schemes and rehabilitation centres are often poorly managed or underfunded, leading many beggars to eventually return to the streets, as it is the only place they know.

Even worse, some of these children are exploited, trafficked, or “hired” to pose as beggars in a growing underground network. Women, too, face harassment, sexual violence, and daily humiliation. 

The streets that should offer opportunity are now a stage for public suffering, and this suffering is becoming normalised.

The situation is more than a humanitarian concern; it is a social and security time bomb. The longer these vulnerable groups remain on the streets, the more likely they are to fall into crime, radicalisation, or permanent poverty. And as the city’s population grows, so does the danger of institutional failure.

But all hope is not lost. With the right political will, inclusive policies, and collaboration between government, religious institutions, and civil society, change is possible.

 Empowering women with skills and microloans, integrating Almajiri children into formal education, investing in social welfare, and offering proper shelter to displaced families are realistic solutions not just dreams.

Kano must reclaim its dignity. The crying voices on its streets are not just those of beggars; they are those of citizens, future leaders, mothers, and children with untapped potential. Ignoring them is no longer an option. As the city grows, so should its compassion and responsibility.

Until we act, the story of Kano will not be written in its history books or palaces, but on the tired faces of women and children who call its streets home.

Fatima Ishaq Muhammad wrote via fatimaishaq021@gmail.com.

By Prof. Abdalla Uba Adamu 

Let me start with a context. It happened on June 27, 2024, Gabon’s Show on YouTube.

“Zarmalulu no work” was an expression uttered by TikTok influencer Sayyada Sadiya Haruna, describing the state of her marriage to another TikToker, Abubakar Ibrahim, a Hausa Rapper based in Kano, northern Nigeria, and known by the stage name G-Fresh Alamin. She used the expression during her interview with Hadiza Aliyu Gabon, a Kannywood (Hausa cinema of northern Nigeria) film actress, in an episode of Gabon’s YouTube Show, “Gabon,” on June 27, 2024. Haruna used the expression to inform Gabon and her viewers that G-Fresh was impotent on their wedding night, using ‘Zarmalulu’ as a social code for his non-performing reproductive organ.   

The expression, which quickly became a meme referring to the male sexual organ and its (dis)abilities, became a trending term in Hausaphone social media counterculture, and G-Fresh, usually full of swagger and macho posturing, was highly ridiculed and his swagger deflated, as it were. In this process, Haruna has provided males with an easy way of explaining their erectile dysfunction to either their partners or their healthcare provider in a less embarrassing and amusing way. The use of the term openly reveals a growing vocabulary of erotic neologisms in Hausa social media and reflects the emergence of what I refer to as Hausa digital counterculture.

This media incidence – which received massive views, significantly improving Gabon’s financial standing – reflects one of the fascinating aspects of language development within the context of media anthropology. I am pretty sure that Margaret Mead, the doyen of cultural anthropologists, would have welcomed social media and its potential in studying digital natives. Safer, too. With the increasing creation of conventional and alternative communities on social media, a new discipline has emerged to enable people to study others without the necessity of being in the same physical space and time with them. So, what exactly is “media anthropology”? 

Media anthropology is the ethnographic and critical study of how media—especially digital and social media—are embedded in the cultural, social, political, and economic lives of people. It is a subfield of anthropology that examines how people create, utilise, interpret, and are influenced by media in their daily lives. It blends the traditional ethnographic methods of anthropology—such as participant observation and in-depth interviews—with the analysis of media technologies and content.

My initial focus was on Hausa literature and its transformations – from physical print to online publishing, then to the film industry – encompassing feature films and distribution through tapes, CDs, DVDs, and YouTube series. I then moved on to music, from griot wordsmiths to rap and hip hop. It was all pretty exciting. Then, social media made its entrance and created multiple new entries into the field. 

As a media anthropologist, I immerse myself in communities—both online and offline—to understand how people engage with digital media. For this study, I focused primarily on Facebook as a social network. Hundreds of communities were created on Facebook—mainly by young people—that discuss a wide range of topics, providing a rich source of data concerning youth subcultures and how social networks offer a subversive template for creating new identities and expressions. 

As I swing from one community to another – using Robert Kozinet’s Netnographic methods – I began to notice a new pattern of language usage among young Hausa online digital natives. Then I started gathering new words and expressions that offer alternative meanings to their conventional ones. For the most part, they tended to be innocuous, while hiding a deeper, often darker meaning, and are essentially communicated to ingroup members of the communities. Quite rapidly enough, some of the words began to take on a new urban lexicon on their own. 

A typical example is “capacity,” an innocuous word that means exactly what it says: maximum production or containment. Yet, digital natives have turned it into “kafasiti” to indicate an urban cool, swagger, ability, capability, “arrived”, etc. The word is now used in multiple forms and contexts to refer to attainment of either distinction or class (“Alaji, wallahi an baza kafasiti a bikin nan”). 

But, then, old words have always had new meanings in Hausaphone urban language use. For instance, “shege” is literally a bastard in Hausa, but recontextualised to mean “an expert” or “outstanding.” “Mugu” (bad) became an adjective for extremities (“mugun kyau”, extreme beauty). “Arne” (pagan) transformed into contemporary “bro” (kai arne, yaya dai/yo, bro, wazzup?). “Kwaro” (insect) translates into a tenacious, usually studious person. For southern Nigerians, “Aboki” is an imagined insult referring to any northerner, whether Hausa or not, rather than “friend,” its actual meaning. 

Hausa digital natives utilise the unconventionality of the social media they inhabit to create neologisms that often reflect hidden, dark, or altered meanings, frequently dealing with in-group lexicons. After trawling through various sites and TikTok videos, I was able to gather approximately 35 neologisms and incorporate them into a paper I am still working on. 

Looking at these digital coinages and the transformation of words, I was struck by the fact that many of them refer to bawdy or sexually suggestive language along the entire sexual preference spectrum. They tend to be more common in social networks (e.g., Facebook, WhatsApp, Telegram, Signal), where interactions are mainly conversational, than in visual social media (e.g., TikTok, Instagram). The reason is that visuality often identifies the person easily, and in Kano, an Islamicate state in northern Nigeria, this could lead to prosecution on moral grounds. On social networking sites, users often use aliases instead of their real names. Such anonymity gives them the freedom to express their thoughts and use these neologisms in their correct grammatical sense. The sentences are meaningful only to in-group members, within or outside the online communities. 

Examples include “Malam Zakari da almajirai biyu”, referring to the male reproductive organs. “Kaya” (load, baggage) referring to trophy (girl, money, etc), “tarkon alƙali” (judge’s trap/jailbait) for pedophilic behaviour, royal rumble (orgy) and murfi (cover) referring to lesbian activity.

As I noted, over 70% of the neologisms in my collection were bawdy and sexually slanted. Their creators chose the anonymity of online communities not only to create new coinages but also to perpetuate them, without any fear of social labelling or prosecution. Some of these words will gradually become part of conventional social usage, along with their attendant meanings. There is no stopping them. Their very existence highlights another way social media is influencing our culture, language, and traditions. 

But, what do you think – good, bad, indifferent? Whatever your feeling, what can we do about it? Hausa is not the only language facing this, though. A recent book by Adam Aleksic, Algospeak: How Social Media Is Transforming the Future of Language” (July 15, 2025), reveals the international nature of this phenomenon through “algorithmic speech”. As the blurb indicates:

“From ‘brainrot’ memes and incel slang to the trend of adding ‘-core’ to different influencer aesthetics, the internet has ushered in an unprecedented linguistic upheaval. We’re entering an entirely new era of etymology, marked by the invisible forces that drive social media algorithms. Thankfully, Algospeak is here to explain. As a professional linguist, Adam Aleksic understands the gravity of language and its use: he knows how it has evolved and changed, how it reflects society, and how, in its everyday usage, we carry centuries of human history on our tongues…New slang phrases emerge and go viral overnight. Accents are shaped or erased on YouTube. Grammatical rules, loopholes, and patterns surface and transform language as we know it. Our interactions, social norms, and habits—both online and in person—shift into something completely different.”

No, I don’t have “eCopy” to Acibilistically share. You gotta buy the original print copy if you are interested in the way in which social media usage transforms contemporary language. I can give you the cover of the book for free, though!

By Uzair Adam

The Vice-Chancellor of Northwest University, Kano, Professor Muktar Atiku Kurawa, has announced that the institution will host its second combined convocation ceremony from Friday, July 25 to Saturday, July 26, 2025.

Speaking at a press conference on Tuesday, Professor Kurawa described the event as a significant milestone in the university’s development.

He noted that the convocation would cover five academic sessions, from 2018/2019 to 2023/2024, and will include both undergraduate and postgraduate graduands.

The Daily Reality reports that this marks the first convocation for the university’s postgraduate students, following the commencement of its postgraduate programmes in 2021.

Highlighting the uniqueness of this year’s convocation, the Vice-Chancellor revealed that Justice Sidi Bage Muhammad I, a retired Supreme Court Justice, will be installed as the new Chancellor of the university.

As part of the ceremony, the university will confer honorary doctorate degrees on notable Nigerians who have significantly contributed to its growth and progress.

Among them is Engineer Dr. Rabiu Musa Kwankwaso, former governor of Kano State and founder of the university and its sister institution, Aliko Dangote University of Science and Technology, Wudil.

Other recipients of the honorary doctorate include philanthropist Hajiya Maryam Sunusi Dantata, the late Alhaji Aminu Dantata (to be honoured posthumously), Alhaji Aliyu Sa’idu Bebeji, proprietor of Aliko Oil, and Alhaji Adamu Yahya (popularly known as A.Y Maikifi).

“These individuals have supported the university since inception and have been instrumental in promoting its mission. We obtained Senate approval to honour them accordingly,” Professor Kurawa stated.

A pre-convocation lecture is scheduled for Friday, July 25, at the university’s City Campus, to be delivered by Professor Abubakar Adamu Rasheed, former Executive Secretary of the National Universities Commission.

The event will be chaired by the Minister of State for Education, Professor Suwaiba Sa’id Ahmad.Speaking on institutional development, Professor Kurawa disclosed that the university has grown from five to nine faculties, with a tenth — the Faculty of Communication and Media Studies — currently under review by the National Universities Commission (NUC).

Plans are also underway to establish a Faculty of Allied Health Sciences offering programs in Nursing, Medical Laboratory Science, Radiography, Physiotherapy, and related fields.

The Vice-Chancellor also confirmed that the university has reverted to its original name, Northwest University, Kano, following a bill signed by the Governor of Kano State on December 25, 2024.

Describing the institution as “first among equals,” Professor Kurawa emphasized that the university is progressing steadily and remains competitive nationally.

He added that the number of students to be convocated is yet to be finalized but assured that a breakdown by session will be released in due course.

By Mohammed Mohammed

Like many others, I was shocked when I recently saw an advisory by the Economic and Financial Crimes Commission (EFCC) declaring Alhaji Auwalu Tijjani Rabi’u wanted for alleged money laundering involving over $1.9 million.  

My shock, and that of many others, stemmed from the general belief in Alhaji Auwalu’s reputation as a businessman of integrity over the years and across his business constituencies in Nigeria, the UAE, and beyond. 

Having gone through the details of the transactions in question, including the reports of a reputable audit firm, which audited the transactions between Alhaji Auwalu and the purported petitioner, one Ifeanyi Ezeokoli, it’s quite clear that the former took advantage of Alhaji Auwalu’s tendency to trust people even without due diligence sometimes, which stems from his sheer clean-mindedness.   

According to the available records, Alhaji Auwalu made an overpayment of more than $3 million to  Ifeanyi Ezeokoli in 2022 as part of a business transaction that spanned a year. And though Ifeanyi was aware of the mix-up behind the regular overpayment, he turned a blind eye and continued receiving payments not due to him. 

And knowing that the bubble would burst one day, he continued to use different companies’ bank accounts, most of which were for third parties, apparently to complicate the auditing of the transactions. Yet, when it appeared to him that his game was over, he came up with an allegation that Alhaji Auwalu owes him over $1.9m, and even went ahead to file a case at the EFCC, which, in turn, declared him wanted. 

However, now that the Federal High Court in Kaduna has issued an interim order restraining the EFCC from taking any measures against Alhaji Auwalu pending the determination of his complaint before it, things have begun to take the right direction, which will undoubtedly culminate in not only absolving Alhaji Auwalu but also enabling him to recover his money from Ifeanyi. 

After all, if for nothing, Alhaji Auwalu is a man whose life seamlessly blends the acumen of business with the compassion of philanthropy. Known across communities not just for his remarkable business success, but more so for his boundless generosity, Auwalu stands tall as a symbol of service and humility. 

Alhaji Auwal’s journey in the business world is one of resilience and integrity. He has built an impressive legacy, earning respect not only for his achievements but for how he achieved them, with fairness, foresight, and a deep sense of responsibility. Yet, what truly sets him apart is that he never allowed success to cloud his sense of duty to others.

Through quiet acts and major initiatives alike, Auwalu has touched countless lives. From supporting the vulnerable and other acts of charity, his contributions have brought light and hope to individuals and entire communities. For many, he is not just a benefactor; he is a lifeline, a silent force who sees a need and responds with action, not applause.

His philanthropy is not showy or self-serving. It is driven by sincere empathy and a belief that every life uplifted enriches us all. Whether in times of ease or crisis, Auwalu has remained steadfast, ever ready to give without hesitation and serve without seeking recognition.

To speak of Auwalu is to talk about impact. His name inspires admiration, but more importantly, it inspires others to give, to build, and to believe in a better world.

Auwalu is more than a businessman. He is a builder of dreams, a guardian of dignity, and a blessing to many.

Mohammed Mohammed wrote from Dubai, United Arab Emirates.

Dear Hauwa,

I am delighted to hear about your journey from intern to staff member at Radio France Internationale (RFI) Hausa.You’ve truly followed in your father’s footsteps, carrying on his legacy as a dedicated and passionate journalist. He was a veteran in the field, and it’s clear that you’ve inherited his gift for storytelling and commitment to excellence.

Your work shines brightly, just like your looks. Your talent, intelligence and work ethic have earned you recognition and praise, and rightly so. 

You have a gift, Hauwa, and it’s not just your beauty or talent – it’s your passion, drive, and commitment to making a difference.

As you continue to grow in your career, I want to remind you to stay focused on your goals. It’s easy to get caught up in praise and admiration, but don’t let that distract you from your vision. Don’t let it go to your head and make you feel like you’ve already arrived.

Look to your professional colleagues, such as Madina Maishanu, and trailblazers like Kadaria Ahmed, who have paved the way for Northern women in journalism with their dedication and resilience. Take inspiration from their journeys and continue to push boundaries, tell impactful stories, and inspire others.

I pray that you’ll continue to excel in your career, staying true to your values and passion. May your path be filled with opportunities, and may your heart remain full of joy and purpose. May you always find strength in your convictions and continue to shine brightly in all you do.

With love, admiration, and best wishes,

Ukasha Kofarnassarawa

Best regards,