Northern Nigeria

By Muhammadu Sabiu

A German-based Nigerian lecturer at the University of Cologne, Germany, Dr Muhsin Ibrahim, has taken to his social media handles to question some Nigerian governors for donating a huge amount of money to Nigerian pilgrims in Makkah, Saudi Arabia.

The Daily Reality understands that some of the governors who made the donations include Abba Kabir Yusuf of Kano State, Dikko Radda of Katsina State and Bala Abdulkadir Mohammed of Bauchi State.

According to reports, Governor Kabir gave 6,166 Kano pilgrims N65 million; Governor Radda gifted N278 million to Katsina pilgrims, while Governor Bala gave over 300 pilgrims 300 Saudi riyals each.

Questioning the governors’ actions, the lecturer asked what the essence of this is, looking at Nigerians’ critical situation.

His words, in Hausa, and translated into English: “For God’s sake, what is the essence of donating millions of naira to pilgrims by some governors?

“Giving out is good, but is this gift a “priority”, especially at this critical moment people are in? Hmm.”

Nigerians are in a critical situation characterised by the inflation of almost every consumable product nationwide.

Recall that an announcement of fuel subsidy removal by President Bola Tinubu during his inauguration triggered an increase in the prices of petrol by over 100%, leading to a significant increase in transportation fares and the prices of commodities.

By Uzair Adam Imam

Taraba State on Saturday was thrown into pandemonium and fear as fresh communal violence erupted in Karim Lamido Local Government Area of the state.

It was reported that the clash also brought tears to the eyes of many families who lost their relatives in the violence.

A witness who preferred anonymity told journalists that over 50 people were murdered and several houses burnt to ashes.

But police said the number of casualties cannot yet be ascertained due to the inaccessibility of the terrain at the time of the findings.

Usman Abdullahi, the State’s Police Command Spokesperson, said the new crisis between the Wurkuns and the Karimjos started around 3 a.m. as “guerilla attacks.”

“In the last few days, there have been pockets of guerilla attacks in some communities in the area whereby the Karimjos attack the Wurkuns, and the Wurkuns also attack in return, or the Wurkuns attack the Karimjos, and they also attack in return,” he said.

According to the police spokesperson, a joint security team of military and police personnel are already in the area to restore order.

By Uzair Adam Imam

Engr. Munnir Atiku Lamido, the National Vice President of the Miyetti Allah Cattle Breeders Association of Nigeria (MACBAN), is declared missing by the association.

The National PRO, MACBAN, Alh. Muhammad Nura, disclosed this in a statement he made available to journalists on Friday.

According to the statement, Lamido left his house in Katsina State on Friday with the intention of traveling to Kaduna and has been missing since then.

Lamido’s car was discovered on Thursday between Jos and Kaduna road near Mararraban Jos town, parked with all his telephones inside but all efforts to trace him proved abortive so far.

The statement said, “We wish to bring to the notice of the general public and the security agencies that Engr. Munnir Atiku Lamido is missing. Engr. Munnir is the National Vice President of MACBAN.”

“He left his house in Katsina State on Friday 23th June, 2023 with the intention of traveling to kaduna. He has been missing since then.

“Anyone with useful information on Lamido’s whereabouts should kindly contact the nearest Police Station or reach out to its offices across the nation,” the statement read.

By Prof. Abdussamad Umar Jibia

Southern Kaduna (popularly known as Southern Zaria because of its history of being part of the Zaria emirate) is a place I feel connected to whenever it is mentioned. At the age of 12, when I went to a boarding secondary school, a large percentage of those who became my classmates were from that area. Although GSS Musawa was located in the heart of what is now Katsina state, one can say without any fear of contradiction that nearly half of its students were from Southern Kaduna. 

With this background, I can accurately claim to have grown up with people from Southern Kaduna, many of whom remain my friends. Religious and communal crises that set us against one another are unfortunate. With those many crises, it would be a lie to claim that there is no mutual suspicion between the people of that area, who are mainly Christians and the Northern part of Kaduna state made of mostly Muslims and the greater old Kaduna/North-central state to which I belong. 

Of course, like any other people, there are good and bad people in Southern Kaduna. To verify to which category a particular person belongs, you find out. Since the announcement of Major-General Christopher Musa as the new Chief of Defence Staff (CDS), I set out to investigate the kind of person he is. After contacting my sources, I was left thankful to President Bola Tinubu for choosing such a detribalised professional soldier to head our military, especially when professionalism is required to deal with the many security challenges across the country.

The choice of Christopher Musa is timely not just because he is a thoroughbred General but also because he is a victim of the banditry scourge that has bedevilled the Northwestern part of Nigeria. To be a Nigerian, one must first belong to one of the 774 local governments in one of the 36 states or FCT. Like the case with many other places in the North West, the state and local government area of General Musa have been attacked.

But, contrary to what the Southern press would want us to believe, although Southern Kaduna has its share of banditry, it is not the worst hit. Killing, kidnapping and other heinous crimes committed by bandits are daily occurrences in Zamfara, parts of Sokoto, Katsina, Kebbi and Niger, in addition to both Northern and Southern Kaduna state.

To succeed in his task, General Musa has to dispel the incorrect notion that bandits are coming from outside Nigeria. I believe the security reports are at his disposal, but there are things that we, the victims, expect from him that his predecessors failed to achieve.

Most of the operations hitherto carried out involve bandits at the bottom of the bandits’ hierarchy. The most dreadful bandits’ leaders are lurking safely in the North West. Only recently, one of them released the last batch of students of FGC Yauri whom he kidnapped and kept on Nigerian soil for more than two years, during which he extorted their parents through the nose. He is still living unscathed despite the billions of Naira the Government spends on security. 

He is not alone. In a widely condemned show of irresponsibility, another criminal who killed more than 100 villagers in Katsina state and was declared wanted by the Nigerian Police was given a traditional title in Zamfara state last year. He lives peacefully while the orphans and widows his crime generated are left on their own.

Another criminal who burned a passenger bus with 30 people in it days after opening fire on a village market that claimed 60 lives is also enjoying himself in Zamfara state. He is said to be moving around like a king in his locality.

Yet, another criminal who publicly claimed to have killed many Nigerian and Nigerian soldiers and abducted 40 Nigerian children days after he killed 53 farmers in Zamfara state is living there like a king. He also moves around unscathed. 

A bandits’ kingpin who ambushed Nigerian soldiers and killed many of them in 2020 is now enslaving villagers in Katsina state. Villagers under his jurisdiction work on his farm whenever he invites them to do so.

These are some of the most well-known bandits’ Generals with bases in the North West. The list is not exhaustive. That they were accessed by international and local media to which they gave video interviews leaves our security forces with no room to claim that the criminals are at large.

Of course, arresting/killing the above-mentioned bandits’ ring leaders and others in their category is not as easy as mentioned. In addition to sophisticated weapons and trained fighters, they have powerful sympathisers. We cannot rule out mischievous claims of genocide when the military goes all out to deal with them. Ordinary people like me expect that General Musa and Mr President should ignore any noise resulting from securing the North West and  North Central geopolitical regions of Nigeria.  May Allah help them, amin.

The question begging for an answer is whether General Musa and his team are willing to take up the challenge and uproot banditry by attacking its leadership, or they will just scratch the surface, make their money and go into partisan politics like we saw some of their colleagues did.

Prof Abdussamad Umar Jibia wrote from Kano, Nigeria. He can be reached via aujibia@gmail.com.

By Muhammad Abdurrahman

On Sunday 25^th day of June 2023, the good people of Sokoto woke up and learnt about the murder of one butcher called Usman Buda over an alleged blasphemous comment against our noble Prophet Muhammad (SAW).

Sources revealed that some of the victim’s closest business associates at the Sokoto abattoir made frantic efforts to rescue him, but they equally sustained injuries and have been admitted to the hospital sequel to the attack.

Sokoto State Chapter of the Muslim Rights Concern (MURIC), in a statement signed by its chairman Muhammad Mansur Aliyu Esq., has condemned the murder and urged the Muslim Ummah to stop taking the law into their hands each time there is an alleged blasphemy. It reads:

“We assert that Islam abhors jungle justice because it will lead to the taking of innocent lives and the destruction of the properties of innocent persons. Islam does not allow people to do what they like or take laws into their hands as they deem fit. It is only the courts (Shariah and common law courts) that have the power to execute offenders after proving them guilty through a fair trial. This position can be found in many Qur’anic verses such as Qur’an 4:65, 6:57, 12:40 and 43:10 etc.

“It is not in dispute that Islamic law provides a death sentence against anybody who insults, defames or brings disrepute to the Prophet of Islam, Muhammad (Peace and Blessing of Allah be Upon Him). However, Islamic law does not leave the killing open in the hands of private individuals as it happened in the case of Usman Buda.

“In fact, Islamic law stipulates that the offence of blasphemy, like other offences, should be established through evidence by witnesses before a court of law, and the Court shall pronounce such person guilty of blasphemy before the execution could be carried out by the authorities.

“Finally, while we condemn the murder of Usman Buda, we also, in the strongest terms, urge Muslims to stop jungle justice and allow the law to take its course whenever issues of such nature arise. May the peace and blessings of Allah continue to be upon the noble prophet Muhammad (SAW).”

By Abdurrazak Muktar Makarfi

As a budding writer, I have always admired Mahmud Jega as a role model. His eloquent prose, thought-provoking ideas, and ability to captivate readers with his words have inspired me to strive for excellence in my own writing. Mahmud Jega’s works have inspired me, ignited my passion for the written word and pushed me to improve my craft.

However, as I embark on this journey of self-discovery through writing, I realise that one crucial element is missing from my writing growth. This senior, world-class mentor can provide guidance, impart wisdom, and help me refine my skills. While I have studied Mahmud Jega’s works and learned from his style, nothing compares to the personalised guidance and invaluable insights that can come from a seasoned writer who has already traversed my path.

A mentor would be a guiding light, someone who could help me navigate the intricacies of the writing world, offer constructive criticism and share their own experiences, triumphs, and setbacks. A mentor would challenge me to push my boundaries, encourage me to explore new genres and provide a wealth of knowledge that only years of writing experience can bring.

With the guidance of a mentor, I could learn to develop my unique voice, polish my storytelling techniques, and sharpen my ability to convey emotions and ideas through words. A mentor’s wisdom would enable me to navigate the challenges ahead, understand the nuances of the publishing industry, and provide me with the tools to elevate my writing to new heights.

I yearn to have a mentor who can nurture my talent, critique my work honestly and compassionately, and guide me towards becoming my best writer. I believe that with the guidance of a mentor, I can hone my skills, overcome obstacles, and ultimately make my mark in the world of literature.

Until I find that mentor, I will continue to immerse myself in Mahmud Jega’s works, studying his techniques and extracting lessons from his writings. I will strive to incorporate his brilliance into my style while exploring other literary voices and expanding my horizons. Though the path may be challenging without a personal mentor, I am determined to push forward, driven by the passion and dedication that writing instils within me.

One day, I hope to find a mentor who can provide the guidance and mentorship I seek—a senior, world-class writer who can help shape me into the best version of myself as a writer. Until then, I will persevere, inspired by the words of Mahmud Jega and the countless other literary giants who have paved the way for aspiring writers like myself.

Abdurrazak Muktar Makarfi wrote via prof4true1@gmail.com.

By Huzaifa Dokaji

Imagine a bustling city nestled in the heart of West Africa that radiated intellectual brilliance and creativity long before the Europeans reached the region. This is Kano, a city whose intellectual achievements have shone brightly throughout history, never hidden from the world’s gaze. A state North African merchants describe as “a city like a thousand city”. Allow me to paint a vivid picture of Kano’s intellectual past, a portrait that will captivate your imagination and unveil the greatness that lies within.

Centuries before the arrival of colonial powers, Kano was a thriving centre of learning, attracting scholars from far and wide. It was a place where minds converged, knowledge was cherished, and intellectual pursuits flourished thanks to state and privately-sponsored academic spaces. In the corridors of Kano’s renowned educational institutions, such as the intimidating Madabo centre, scholars delved into the depths of philosophy, science, literature, and Islamic studies. They engaged in intellectual debates, exchanged ideas, and produced works that left an indelible mark on the intellectual landscape of their time and beyond. This legacy, however, is at peril more than ever.

In a state that once boasted of kings and emirs renowned for their generous support of scholars and students, state scholarships are now only disbursed on the eve of elections, serving as mere tools for vote canvassing. Our schools are among the worse in the world. Although once a space where literary production was at its fines, schools in Kano lack access to any useful library resources. Lecturers resort to illegally downloading books online or relying on pirated copies to fulfil their teaching duties.

It is genuinely dismaying that a junior lecturer in our universities must spend nearly half their monthly wage to order an essential textbook on Amazon, while students at even the poorest universities in America have access to such materials through interlibrary loans. Adding to this bleak scenario, for example, over three years, Stony Brook University in New York spent about half of our 2023 budget for education to renovate its Student Union building. As worrying as this is, I believe Kano State still possesses the potential to emerge as a shining example of educational brilliance once again. My intervention is limited to institutions of higher learning.

To transform the Kwankwasiyya vision for education into a reality, we must transcend the mere provision of basic educational infrastructure and sponsoring students to study abroad. We must embrace a bold approach that surpasses the efforts of our Nigerian and West African counterparts. We need visionary leadership and innovative infrastructure. We need leaders who understand that education is not merely about constructing classrooms and dashing out scholarships; it is about providing qualitative and enduring infrastructure and creating an environment that fosters intellectual growth, critical thinking, and cutting-edge research. We need leaders who recognise that the quality of education is directly proportional to the quality of infrastructure provided and the system created.

Imagine a Kano State where universities boast state-of-the-art research laboratories with cutting-edge technology. Envision lecture halls that facilitate interactive and engaging teaching methods, equipped with the latest audiovisual tools and comfortable seating arrangements. Picture libraries filled with a vast array of books, journals, and digital resources, providing students and faculty with access to a world of knowledge at their fingertips. Imagine campuses adorned with green spaces, inspiring architecture, and modern facilities that foster an atmosphere conducive to learning and intellectual exploration. Imagine a Kano where lecturers are paid a decent wage.

We must transcend those dilapidated buildings that even counties are ashamed of building abroad. There is a critical need to dream beyond the limitations of what other Nigerian governors have failed to achieve. We must look to the examples set by leaders in more progressive societies and strive for such excellence. Let us aim to provide our students and faculty with infrastructure that not only meets their basic needs but also inspires them to reach new heights of knowledge and innovation. This should be the Kwankwasiyya vision.

The interventions

a. Infrastructure

To realise this vision, it is crucial to prioritise the modernisation and expansion of our universities’ infrastructure. Outdated facilities, overcrowded classrooms, and limited resources hinder the educational experience and impede the pursuit of cutting-edge research. It is time to break free from the shackles of mediocrity and invest in infrastructure that reflects our commitment to academic excellence. We need well-equipped laboratories, not just buildings with nothing to offer our science students. By allocating a significant portion of the state budget to education and ensuring the judicious utilisation of funds, we can establish a sustainable funding model that facilitates the development of world-class infrastructure.

The above investment will benefit our universities and attract renowned scholars and researchers from around the world. They will see Kano as a place where they can pursue their academic endeavours in an environment that supports and nurtures their intellectual growth. By looking at what governors in more advanced regions are doing, we can identify innovative approaches to infrastructure development. These leaders understand that modernising educational institutions goes beyond constructing buildings; it involves creating spaces that foster collaboration, critical thinking, and creativity. They invest in research facilities, technological resources, and student support services that enrich the educational experience and provide students with the skills needed to thrive in the global economy.

b. Wages and Allowances

There is a pressing need for Governor Abba Kabir Yusuf to reconsider the current remuneration package for lecturers in our state-owned higher institutions. It is essential to rise above the confines of the narrow mindset that accepts the prevailing notion of meagre salaries for lecturers on the selfish idea that it is what all states and the federal government are paying. In this era, marked by heightened awareness and accountability, there is no plausible justification for not paying a reasonable wage when politicians have continued to show ingenuity in sourcing money to fund their expensive and outrageous lifestyles. Paying lecturers a meagre salary of $200 a month undermines their professional dedication and the essence of a vibrant and dynamic education system. Recognising the invaluable contributions of these esteemed educators, Governor Yusuf must transcend the limitations of prevalent practices and champion a new paradigm of valuing and rewarding academic expertise. By offering a respectable and competitive wage, he can demonstrate his unwavering commitment to nurturing an environment that attracts and retains top-notch scholars, who, in turn, inspire students to reach new intellectual heights.

c. Grants and fellowships

The absence of grants in Kano universities is not only a concern for the institutions themselves but also a reflection of the broader condition of education in our beloved state. No society can truly develop its education system and produce graduates who can address the nation’s needs without ensuring access to basic resources, such as grants, which fuel academic progress and knowledge dissemination. To rectify this pressing issue, there is an urgent need to prioritise establishing grant programs that cater to the needs of faculty members and students across all universities in Kano State. It is imperative to allocate funds in the state budget specifically dedicated to supporting and rewarding research, innovation, and academic excellence.

For several reasons, grants and fellowships are crucial in developing academic research, especially in developing countries. First, they provide financial support to researchers who may not have the resources to pursue their studies. Second, they facilitate collaborations between researchers worldwide, enabling the exchange of ideas and knowledge. Third, grants and fellowships often come with opportunities for training and mentorship, which can enhance the skills and expertise of researchers. Finally, supporting academic research, grants, and fellowships can lead to the developing of new technologies, products, and services that can have significant social and economic benefits for developing countries.

The government should collaborate with private organisations, philanthropists, and international institutions to establish a successful fellowship and grant program in Kano. By working together, the government can leverage existing resources to create a sustainable program that supports research and innovation in academic institutions.

Grants, both for lecturers and students, are crucial lifelines that enable universities to flourish and produce graduates equipped with the skills necessary to thrive in today’s rapidly evolving world. They will provide financial support for research projects, allow for acquiring state-of-the-art equipment and resources, and facilitate collaboration with industry partners. Without grants, universities face a significant impediment to progress and risk falling behind in the global academic landscape. Establishing fellowships and grants in Kano can help bridge the gap between local and international education systems by attracting talented scholars and researchers worldwide. This will give students and scholars access to diverse ideas and perspectives, enabling them to compete globally.

Grant investments will demonstrate Abba Kabir Yusuf’s commitment to developing Kano’s education system. It will make him, perhaps, the only governor to establish such in the entire Northern region. Such a move will enhance the quality of education and attract renowned researchers, industry partnerships, and prestigious grants to our universities. The ripple effect of such investment will position Kano State as a hub for innovation, drive economic growth, and nurture a generation of graduates ready to tackle local and global challenges.

Denying students access to grants limits their potential and hampers their ability to engage in hands-on, practical research experiences that enrich their educational journey. By investing in grants, we empower our students to contribute meaningfully to their respective fields upon graduation. Moreover, these programs will create a culture of research and innovation in academic institutions, leading to increased productivity and competitiveness.

In conclusion, by embracing visionary leadership, investing in infrastructure, and establishing grant programs, Kano State can transcend the limitations of the past and emerge as a leader in educational excellence. Let us not settle for mediocrity but strive for greatness in our pursuit of knowledge and innovation. The future of Kano’s education system lies in our collective commitment to providing world-class infrastructure and nurturing a generation of scholars capable of making significant contributions to society. Together, we can transform Kano into an educational powerhouse that inspires and empowers future generations.

Huzaifa Dokaji is a PhD student and teaching assistant at the Department of History, State University of New York at Sony Brook. He can be reached via huzaifa.dokaji@stonybrook.edu.

By Muhammad Muhammad Salisu

Meet Professor Rudolf Gaudio (he has adopted a Hausa name, Sani), a professor of anthropology at the State University of New York, who started learning Hausa in the US in 1986. He had never visited any African country, not to mention any Hausaland, when he started speaking Hausa. His first contact with the Hausa people was in 1991 in Sudan before coming to Nigeria. He started learning Hausa alongside Swahili.

This reminds me of an Igbo girl at Nigerian Law School, Yenagoa campus. She was awestruck when she saw me speaking Hausa with another Igbo girl. She retorted, “So you can speak that ‘thing’?” From her tune, I could see that she thought it an abomination for the person I was speaking to speak the ‘Aboki language’. The person I was talking to speaks the Hausa language fluently, though was born and raised in Bauchi.

Another incident was when I took a tricycle in Yenagoa. The driver told me the fare, which I bargained for. He told me, “Ka cika son banza.” I was surprised at how an Igbo man (he later told me he was Igbo) could speak Hausa, though with a heavy accent.

One day, I was at a restaurant alone at the Yenagoa campus. Another co-student was sitting by himself and three other female students from the northern part of Nigeria were at another corner gossiping. They, along the line, turned their gossip on the other lad. They were making jest of him, believing he couldn’t speak Hausa. When it was time for him to leave, he bade farewell to them in Hausa, saying, “Na gode [probably for making jest of him], sai an jima.” (Meaning, “Thank you, goodbye.”)

Muhammad Muhammad Salisu wrote via muhdibnmuhd@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 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