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Ƙoƙi and Ethnographic Slice of Hausa History

Published

3 years ago

on

 

Abdallah Uba Adamu

I was rummaging through my travel pictures when I came across a picture that I am sure has not been published anywhere. I saw it in a glass case at a ‘corridor museum’ at Universität Hamburg, Germany on 2nd December 2008. I was excited because of its rarity. It was the picture that I am sure has not seen the light of day almost anywhere. I had vaguely heard about the man from my father, a writer, but did not pay attention then. Now he was there, smiling in all glory and right in front of me. I decided I will take the picture to how it to my father.

Edit: The man was Muhammad Ƙoƙi, the son of Alhaji Mahmud Ƙoƙi, the Kano Malam. His picture triggered my excitement about his father, Malam Mahmudu Ƙoƙi.

Malam Mahmudu was perhaps one of the most unsung and unknown critical literary figures in Hausa history. You can Google all you can. You won’t find him or his picture. Instead, you will be taken to Neil Skinner’s book, “Alhaji Mahmudu Ƙoƙi: Kano Malam” (ABU Press, 1977). I very much doubt if ABU Press itself has a copy. My copy is in excellent condition (except for slightly scratched cover) since it was printed on shiny bond paper – and can therefore scan very well. I hesitate to do this for fear of copyright violation. I do wish ABU Press will consider retrieving a copy somewhere and reprinting it.

On return from Hamburg, I started looking for the book – and I was lucky to grab a copy at then ₦550 in January 2009. Now, some 14 years later, you can get a second hand copy from the online store, Abe Books for just $99 (cheap at ₦74,000 in 2023). At the moment I don’t have any ‘kebura’ around me (since the ASUU strike was suspended!), otherwise, I would offer mine for ₦50,000 for my copy!

Quite simply, it is brilliant slice of Hausa history. Most significantly, it detailed the fieldwork done in the collection of data for Bargery’s Hausa Dictionary, whose full title is “A Hausa-English dictionary and English-Hausa vocabulary”.

Although mainly attributed to Rev. George Percy Bargery (1876-1966), an English missionary and linguist, the dictionary had significant input from Diedrich Hermann Westermann (1875-1956), a German missionary, Africanist, and linguist. The dictionary was published in 1934. The printed copy used to be available at ABU Bookshop where a colleague of mine gifted me one he bought at the huge sum of ₦2,000 in ancient days, which almost broke his bank account!

The book was written/edited by Neil Skinner (1921-2015) on the request of Bargery’s son, Kenneth, to collect recollections of the elder Bargery while in northern Nigeria. Alhaji Mahmudu Ƙoƙi (1894–1976) was Bargery’s Chief Assistant in the preparation of the Dictionary and was the first choice to ask in 1967. As Skinner recollected, “I began recording some of his memories of Bargery. Listening to his vivid accounts of Kano in the first of the century, I formed the idea of putting together from Mahmudu’s lips some account of his own life.”

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And what a fascinating life it was. Skinner continued, “As a son of the largest city of northern Nigeria, who had been born into the civil war of Aliyu and Tukur, M. Mahmudu saw the coming of the British, knew Waziri Giɗaɗo and Resident Temple, lived to see the end of the British rule and the Nigerian Civil War and, above all, had close contact with rulers and innovators, both Nigerian and British. He therefore seemed likely to have a tale worth recording for younger generation of Nigerians and those with an interest in Nigeria as it was and is. Mahmudu was a spectator of many great events and participant in not a few.”

And what a whirlwind tour of northern Nigeria it was in the early 20th century. Reading the book is like going back in a time machine. Everything was covered: economy, society, governance, culture, everything. As Neil Skinner stated, the book was told by Mahmudu himself – Skinner just edited it. It contained both fascinating and often disturbing details of days gone by. For me, for instance, I was traumatized by his account of the slave trade in Kano. As Mahmudu recalled,

“I used to see slaves being sold – with my own eyes! At Ƴan Bai, on the west of the [Kurmi] market. That was where they used to line them up and sit them down, with their feet sticking out, like this. Then it would be, ‘You there! Get up!’ And he would get up and we would look him over well from top to bottom and say, ‘Walk a little!’ then he would do so until we told him to come back. He would do so, and we would say, ‘Right, go and sit down’ and put hand to pocket and take out a little money, perhaps a score of cowries or fifteen and give them to him. You would do this, whether you bought him or not. Then, if he saw someone selling groundnuts, he would call her over to get some saying he had been given the price for getting up to be inspected. That is how we have a proverb which says ‘Tashi in gan ka ma na da ladanta’.”

Based on this disturbing account – in the heart of Africa – I wonder how many of our other proverbs have such creepy and dark origins? If you go to Ƴan Bai in Kurmi market in Kano now you will only see mats, books and assorted goods.

Alhaji Mahmudu Ƙoƙi provides a rich tapestry of ethnographic details about how the Dictionary was compiled and the fact that the team of Bargery and his assistants insisted on seeing actual objects and their names before recording them. One wished they had an artist with them to sketch out many of the cultural artefacts that have all but disappeared now. It is good that the Bargery dictionary has been digitized and available free online, thanks to the efforts of Hirokazu Nakamura, of the Faculty of Human Science, Department of Human Sciences, Bunkyo University, Japan.

“Alhaji Mahmudu Ƙoƙi: Kano Malam” is comparable to “Baba of Karo” by Mary F Smith (wife of M.G. Smith, author of “Government in Kano, 1350 to 1950” amongst others, and which is available FREE online!). Published in 1954, “Baba of Kano” is an anthropological record of the Hausa people, partly compiled from an oral account given by Baba (1877-1951), the daughter of a Hausa farmer and Koranic teacher. Baba’s reports were translated by Smith.

Books like these encourage us to seek out our own cultural history – visit those places mentioned, savor in their historical aroma and note them as centers of excellence in discovering our past. By the way, Ƙoƙi is a ward in the city of Kano and right on the edge of the Kurmi market. If you are from the area, perhaps you may have heard of Alhaji Mahmudu from his grandchildren.

Don’t forget, this is not a review of the book, but a memory jog on the old man, Alhaji Mahmudu Ƙoƙi, whose picture was honored in a foreign university.

Here is a composite collage of the picture I snapped in the Hamburg university museum of the son, the book and the father! as the latter appeared in the book.

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Why I want To Rewrite Kannywood’s Playbook – Dan Hausa

Published

4 months ago

on

August 28, 2025

By

Kamilu Danhausa

 

By Saif Ibrahim, Kano

Who is Dan Hausa?

I am Kamilu Ibrahim born 31 years ago, but most people know me as Dan Hausa. I was born in Fagge, Kano State, and from the very beginning I knew I wanted to tell stories that reflect the realities of my people. I trained at the High Definition Film Academy in Abuja, SAE Institute, and also took part in the U.S. Embassy’s Filmmaking for Impact program. I join the fikm making industry and started directing in 2017 because I wanted full control over how my stories are told.

Can you tell us a bit about yourself and your journey into film directing?

My journey began with a love for storytelling—I started as a scriptwriter, then worked closely with experienced filmmakers before directing my first film. Over the years, I’ve learned that directing isn’t just about cameras and lights, but about understanding people, culture, and the power of narrative.

Growing up, I saw how films could educate and inspire people. In Arewa, cinema is more than entertainment—it’s a mirror of society. I wanted to use that mirror to reflect our values, challenges, and hopes. That desire to make meaningful films pushed me into directing.

What sets your work apart in today’s Kannywood?

For me, it’s about merging modern cinematic techniques with our Hausa cultural identity. I love bold visuals and tight storytelling, but I never want to lose that traditional heartbeat of my origin. My goal has always been to raise our production quality to international standards while staying true to our roots”, proof of that is clear in my current and biggest project, “Wata Shida.

How would you describe your directing style?

I like to call my style “realism with purpose.” I focus on authenticity—every scene, every performance, every frame must feel true to life. But I also ensure that there’s always a message, something the audience can take home and reflect on.

Can you highlight some of your notable works?

Sure, there is Wata Shida which is currently airing and has an overwhelming response from the public and the likes of Lulu Da Andalu a myth-inspired adventure series showing on AREWA24 and YouTube. YouTube pushed us to think bigger in terms of story and production. Mijin Hajiya earned me Best Director at the 2024 Kano Entertainment Awards, while Tataburza made waves at film festivals. Earlier films like Bakon Yanayi (2019) and my debut Kulba Na Barna (2017) helped me define my style. My latest project, Amaryar Lalle, starring Rahama Sadau, premieres August 2025 on Sadau Pictures TV. Each project is a step forward in showing what Kannywood can achieve.

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What awards and recognitions have you earned?

I have also been recognized by the Arewa5050 Awards and Kaduna International Film Festival (KIFF) for Lulu Da Andalu, which even won Best Indigenous Hausa Film. There’s also an AMVCA nomination for best Africanindigenous language , which is exciting because it means Hausa stories are getting wider attention.”

Who are your key collaborators?

Filmmaking is teamwork; TY Shaba has been a creative partner on several projects, especially on Lulu Da Andalu. I have WORKED with Rahama Sadau on Amaryar Lalle has been fantastic; she brings so much energy to the screen.”

What themes do you explore in your films?

I like telling stories where modern life clashes with traditional values—family conflict, cultural identity, gender roles. These are real issues in our society, and I try to explore them honestly but cinematically. I believe film should make people feel and also think.”

What is your next project?

I am working on Wata Shida Season 2, a story about a woman who enters a six-month sham marriage to protect her inheritance. It’s socially meaningful but also very entertaining. I will also continue with season 2 of “Amaryar Lalle.”

Can you tell us a little about your latest project?

This project is very close to my heart. It follows a young girl fighting to get an education in a society full of obstacles. Through her eyes, we see how family, tradition, and resilience collide, and how hope can survive even in the harshest situations.”

What inspired you to make this story?

Growing up, I saw so many bright young girls whose dreams were cut short just because they were girls. I felt a responsibility to tell this story—not as fiction, but as a mirror of what is happening around us.

How do you balance tradition and modernity in your work?

A: It’s about respect. I respect our traditions, but I also embrace new technology and ideas. In my films, I make sure traditional values are represented truthfully, while using modern techniques to improve production quality.

 

What challenges do you face as a director in Kannywood?

Budgets are often limited, and resources can be scarce. But the biggest challenge is sometimes societal misunderstanding of what we do as filmmakers. People forget that film is also an art form and a tool for change, not just entertainment.

Can you tell us your favourite project

Every project has its own special memory, but I’m proudest when a film sparks conversation or impacts people’s lives. For example, one of my recent films about youth unemployment led to community discussions and even small initiatives to help young people. That’s when I feel film is doing its job.

What advice would you give to aspiring directors?

Learn the craft—don’t rush. Watch films, study scripts, spend time on set even if it’s just to observe. Most importantly, stay humble and focused. Filmmaking is about patience, teamwork, and vision.

What should audiences expect from your upcoming projects?

Expect more powerful stories rooted in our culture, with better technical quality. I’m working on projects that tackle real societal issues, and I believe they’ll resonate with audiences not just in Arewa, but globally.

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Features

Antenatal Care: Why some women misses several sessions

Published

4 months ago

on

August 18, 2025

By

 

 

By Aisha Muhammad Rabiu

 

In many parts of Northern Nigeria, antenatal care is a vital step in ensuring the health of both mother and the unborn child. Yet, an increasing number of women are neglecting this crucial stage of pregnancy, putting themselves and their babies at serious risk, hence the high infant, mother mortality rate.

 

Health experts have been warning that antenatal visits help detect pregnancy complications at its early stage, provide essential supplements for healthy mother/child development, and educate mothers on safe delivery practices. But for some women, they find antenatal care as a burden either due to poverty or lack of awareness based on cultural practices and beliefs. As such antenatal remains a neglected priority.

 

 

In Kadawa, Fatima Sani, a 28-year-old expectant mother, admits she has not attended a single session of antenatal since the start of her pregnancy. she said “It’s not that I don’t want to go, but the clinic is far from my house, and my husband says we should save the transport money for delivery day. I just pray Allah protects me and my baby.”

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From Dan Bare, Shago Tara precisely, Khairat a mother of 4 shares her reasons for not attending antenatal session even though she is fully aware that the session is very important to pregnant women. She said “I feel healthy, so I don’t see the need to go for antenatal. My mother gave birth to all her children at home without any clinic visits, and they all survived.”

 

In Rijiyar Zaki, Hadiza Mukhtar recalls her previous pregnancy, where she skipped antenatal visits entirely. “The nurses were rude to me when I first went. I decided I would not return. This pregnancy, I haven’t gone at all,” she confesses.

 

For Usaina Muhammad of Kurna, the problem is financial. “I can’t afford the registration fee, and I also have other children to feed. I know antenatal is important, but survival comes first.”

 

Meanwhile, Maryam Lawan of Layi Kaji reveals that misinformation has influenced her decision. “Someone told me that the iron tablets they give at the clinic make the babies grow too big, making delivery harder. So, I decided to avoid it altogether.”

 

Medical professionals emphasize that skipping antenatal care increases the risk of complications such as anemia, high blood pressure, infections, and even maternal or infant death. Dr. Ibrahim Musa, a gynecologist in Kano, warns: “We see many emergencies that could have been avoided if the mother had attended antenatal. Most of these cases arrive late, making it harder for the doctors to save lives.”

 

Experts and community leaders agree that raising awareness is key in addressing the matter. Antenatal care should be made more affordable, accessible, and culturally acceptable for all women. Religious leaders, health workers, and family members all have a role to play in encouraging expectant mothers to attend regular check-ups.

 

Neglecting antenatal care is not just a personal choice; it’s a public health concern that affects families, communities, and the future of the nation. Ensuring that every mother has the knowledge, resources, and support to seek antenatal care is a step toward a healthier society.

 

Aisha Muhammad Rabiu writes from Bayero University Kano (BUK) and she can be reached at Email: aishatama2020@gmail.com

Phone no.08084273341

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Features

Rano’s Peaceful Legacy: More Than a Slogan, One Tragedy Won’t Define Us

Published

7 months ago

on

May 29, 2025

By

 

For decades, Rano Garin Autan Bawo has proudly stood as a symbol of peace and harmony in Kano State. It is a place where neighbors look out for one another, where disputes are settled through dialogue, and where diversity is met with respect—not resentment. In Rano, peace is not just a slogan—it is a way of life passed down through generations.

The tragic incident that recently occurred at the Divisional Police Station in Rano Local Government has deeply shaken our community. Known for generations as one of the most peaceful and united areas in Nigeria, Rano now faces the painful reality of an attack that led to the death of a Divisional Police Officer and the destruction of police property. This senseless act of violence goes against everything our community stands for and must not be seen as a reflection of who we are.

Rano has long been recognized for its peaceful spirit, tolerance, and respect for all. People from different backgrounds, religions, and cultures have lived side by side here in harmony. This didn’t happen by chance—it is the result of years of effort by our leaders, religious figures, and ordinary citizens who believe that our strength lies in our unity and diversity.

Our respect for law and order is deep-rooted. We understand the crucial role that security personnel play in keeping our community safe. The people of Rano have always appreciated the risks and sacrifices made by the police, military, and other agencies to protect lives and property.

Respect for the law here is not just about obeying rules—it’s about a shared belief in justice, fairness, and solving problems peacefully and legally. This belief has helped build a respectful and cooperative relationship between the police and the people.

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What happened at the police station is completely out of character for our community. The individuals who carried out this attack do not represent us. Their actions go against the values that have shaped Rano. We strongly condemn what they did and make it clear that their behavior does not reflect who we are.

The loss of the Divisional Police Officer is not just a blow to the Nigeria Police Force or the Kano State Police Command—it is a loss for all of us. He wasn’t just doing his job; he was part of our extended family. His death is an attack on the peace and security that we all hold dear.

We send our deepest condolences to his family. No words can ease the pain of losing a loved one in such a brutal way. Our thoughts are also with his colleagues in the police force, who have lost a brother and a friend.

We also stand with the Kano State Police Command and the Nigeria Police Force as they face this heartbreaking loss. We understand how much this affects their morale, especially at a time when their work is more important than ever.

Destroying police buildings and equipment is not just an attack on law enforcement—it’s an attack on the very system that helps keep us safe. These facilities belong to the people and serve the entire community. Damaging them harms everyone, especially the most vulnerable among us.

We urge the government and relevant authorities to investigate this incident fully and fairly. Those responsible must be held accountable. Justice must be swift and uncompromised. Our community deserves to see the law upheld and the wrongdoers brought to book.

To our young people—the future of Rano—we ask for calm and reflection. We know that you may be frustrated or angry about many issues. But violence is never the answer. Taking the law into your own hands only brings more pain and setbacks for everyone.

Instead, we encourage our youth to focus on positive, constructive paths. There are peaceful, legal ways to raise your voices and push for change. Use those channels. Help move our community forward.

Rano must now focus on healing, rebuilding trust, and recommitting to the peaceful values that have always defined us. We must come together—young and old, leaders and citizens—to ensure that such violence never happens again.

We call on traditional leaders, religious figures, community elders, youth leaders, and all residents to stand united in promoting peace and respect for the law. Let’s strengthen our partnership with security agencies and support their efforts to keep us safe, while also holding them accountable to serve with respect and dignity.

How we respond to this tragedy will shape our future. Let us choose unity over division, peace over violence, and hope over despair. The actions of a few will not define us. We will protect the legacy of peace that Rano is known for and continue working together for a better tomorrow.

Buhari Abba wrote this piece from Unguwar Liman Rano.

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