Opinion
Paradigmatic Shift in Literary Ignorance: Ajami on Naira Reloaded
Prof. Abdallah Uba Adamu
As we enter into ‘will they, will they not’ mode of uncertainty typical of Nigerian public culture about the change of Nigerian higher currency denominations announced by the Central Bank of Nigeria (CBN) on 25th October 2022, my mind went back to an article I wrote on 16th April 2007. This was in the wake of the removal of “Arabic inscriptions” on the Nigerian currency (the Naira) on 28th February 2007 in the new currency notes that removed the Ajami (Hausa written in Arabic script) writing that indicated the denomination of the respective currency note and replaced with the Latin alphabet. This is a ‘remix’ of that posting on the then popular platforms of Blogspot. Mine was called Nishadin Hululu (Hausa Popular Culture).
The full historical overview of how the Arabic “script” came to become part of essentially northern Nigerian Muslim Hausa educational package is given in Manuscript Learnability and Indigenous Knowledge for Development – Hausa Ajami in Historical Context. A version is available at https://bit.ly/3zoi7XN.
I rarely bother to visit Nigerian “Naija” websites on the web or any other group of politically motivated Nigerians. I know what I will find — the usual vituperative tirade against northern Nigerians, Muslims, Hausa, ad nauseum. Southern Nigerians have three fundamental articles in their crusade against northern Nigeria: Islamic fanaticism, conservative feudalism and their weird perception of “born to rule” syndrome apparently held by the ‘northerners’. No matter how many groups of Nigerians you interact with, these three form the main focus of the divide in Nigeria. They are the main reasons why Nigerian “unity” is virtually impossible.
I doubt if there is any other group of Africans who hang out their ethnic dirty laundry like Nigerians. I accept, for the most part such ranting is probably not personal; they are basically religious – the Christian versus Muslim divide, rather than any feeling of superiority of one ethnic group over the other. Any such feelings of superiority are part of a religious template that sees acquisition of education as the central criteria for judging the value of a whole people. Thus education, not religion, is the central fulcrum around which the Nigerian nation wobbles.
Southern Nigerian acquired education through Christian Missionary activities from about 1849. Such education became the mainstay of acquiring Westernized modernity. Inevitably Western education brought by Christian missionaries to Nigeria became equated with Western Christian values. For the most part, Christian southern Nigerians are happy with this because it makes them “civilized” — in the absence of any cherished antecedent cultural values. Thus, any other worldview is considered barbaric.
Northern Nigerians, specifically the Hausa and the Kanuri acquired education through conversion to Islam since 1250 and in Kanuri kingdom, even earlier. The constant eddy of scholars from north African learning centers throughout 14th to 17th centuries ensured a sustained scholastic tradition in Muslim northern Nigeria. Muslim northern Nigerians therefore had a longer exposure to the concept of formalized learning and literacy than southern Nigerians. A universal basic education was indeed introduced around 1464 in the city of Kano when new methods of indigenizing the Arabic script to Hausa phonology were created. This led to the creation of a novel way of writing out Hausa language in a script the young scholars will understand. It is this method of indigenizing Arabic script to Hausa language that became “ajami”. It became one of the main ways of educating young pupils in northern Nigeria. Do you remember all those “Almajirai” you see in northern Nigerian cities? Well, most are fluent in ajami writing. Currently, the most prominent modern Hausa political singer (though not the most talented or likeable), Dauda “Rarara” Adamu Kahutu, has an extensive catalogue of his songs all written Ajami which he reads as he records in the studio.
Ajami, therefore, is any literacy strategy in which any language is written in Arabic. Over 50 languages are currently written in the script. Let us look at the parallel sphere. If any African language is written in Latin characters, it can be called Ajami. Ajami is not Islamic; any more than Latin alphabets are Christian.
However, in a new era of reform, the Central Bank of Nigeria (CBN) decided to remove the “Arabic” script from the Nigerian currency in new currency notes launched on 28th February 2007. The removal of ajami script on the Nigerian currency reflected the deep-rooted religious divide that is Nigeria, because the Arabic script was seen as religious – and Nigeria is considered a secular country. This equates Arabic with Islam – ignoring the huge number of Arab Christians that exist throughout the Middle East.
The logic of the removal of the what the Nigerian economic establishment call “Arabic inscription” on the Nigerian currency given by the Nigerian Government was premised on using a Latin inscription that is available to all Nigerians (even if in mutually exclusive languages), rather than an exclusive script tied down to a particular religious culture. According to the then Governor of CBN, Professor Chukwuma Soludo during a sensitization visit to the Sultan of Sokoto,
“I will also like to inform you that the removal of the Arabic inscription on the notes is not targeted at any group or religion but rather to promote our language and cultural heritage…As you can see, Naira is the symbol of our nationalism and our pride. It is pertinent to let you understand that Arabic is not one of our national languages and it was inscribed on the notes forty years ago because the majority of people then, can read it in the northern part of the country to the detriment of their counterparts in the South (ThisDay, 16th February 2007, posted to the web 19th February 2007 at https://bit.ly/3TQ4FEw.
Similarly, the CBN issued a rebuttal to the controversies by stating that the “de-ajamization” was to “conform (to) Section 55 of the 1999 Constitution, which recognises four languages, English, Hausa, Ibo and Yoruba as medium of conducting government businesses.” After all, as they claimed, after forty years of Western education, most people in Nigeria should be able to recognize the Roman inscriptions. This, we believe, can strengthen our unity by ensuring equity and fairness. Indeed, the replacement was done in national interest and the desire to comply with the Constitution of the country.”
But how can national unity be attained when still a large proportion of the country is marginalized? To prevent this marginalization, the British colonial administration introduced the Ajami letters on the first Nigerian modernized currencies, well aware of the large gap in education – and therefore ability to read and understand Latin characters on the country’s currency notes. An example was the £1 note.
“Fam daya” was prominently written to enable those literate in Ajami, but not Latin alphabet to identify the currency.
It is interesting that a main argument was that the presence of ajami on Nigerian currency was seen to the “detrimental” to southern Nigerians (who presumably do not understand it) – yet the inclusion of Latin alphabet is not seen as detrimental to non-Roman literate northern Nigerians (especially non-Muslim Hausa, who presumably do not understand it). In this warped logic, it is therefore easier to alienate Muslim Hausa northern Nigerians than southern Nigerians, especially since a Christian was the President of the country (and a Christian Governor of the Central Bank facilitated the alienation). Of course, when a Muslim becomes the President, the arguments might be revisited – and reversed; which another subsequent Christian president will also revisit, and so on endlessly. Farooq Kperogi actually imagined a nightmare scenario that might come out of this in 2022 at https://bit.ly/3TOt2T1.
The inclusion of the script on the Nigerian currency by the British colonial administration was an acknowledgement of the rich literary heritage of a vast number of people in Nigeria who could not read the Latin script– and not a strategy to impose Islam on anyone in Nigeria. Certainly, the British colonial administration had no reason to propagate Islam. Yet on the currencies circulated by the same administration the “Arabic inscription” was conspicuously present. This was maintained subsequently until 2007, when the despised Arabic inscription was removed and replaced with the much-loved Latin ‘inscription’. An example with ₦50 illustrates this.
The ₦50 with the ‘Arabic inscription’ of Ajami merely indicating that it is fifty naira in Hausa. In the redesigned ₦50, the Roman name for the Hausa was ‘naira hamsin’ instead of the Ajamized ‘hamsin’ in the old note. Yet, ‘hamsin’ means fifty in Arabic! So, like it or not, Arabic still remains on the naira. To get rid of it, you have to get rid of the Hausa language entirely, since about almost 45% of Hausa words are based on Arabic language.
Further, other multicultural countries do pay such homage to multiple literacies in their currency notes. The Indian currency, for instance, has 15 language scripts, including Urdu (ajami) – despite Arabic not being part of its national languages.
And while not explicitly stated, the links made by the Nigerian economic establishment with Arabic to Islam seems to be part of a move to “de-Islamize” Nigeria – scoring a cheap point particularly in the way most northern Nigerian States re-introduced Islamic Shari’a in their governance from 1999 led by Zamfara State, and the earlier issue of Nigeria’s membership of the Organization of Islamic Countries (OIC) in January 1986, which the Nigerian Christian (as well as Marxist Muslim) groups were against.
We look forward to the new currency notes in December 2022.
Prof. Abdalla Uba Adamu is the professor of science education and media and cultural studies.
This piece was first published on his Facebook account.
Mustapha Muhammad
As the 2027 general elections draw nearer, the signs pointing towards a possible victory for Alhaji Abba Kabir Yusuf in his bid for a second term as Executive Governor of Kano State are becoming clearer by the day. The road, once fraught with political obstacles, conflicts, and challenges, appears to be clearing rapidly. Victory is increasingly within sight, God willing.
The foundation of Governor Yusuf’s political momentum rests on his administration’s performance, astute political manoeuvring, successful consensus-building during party primaries, and proactive reconciliation efforts. By bringing key political figures from Kano’s three senatorial districts—South, North, and Central—under one umbrella, coupled with the perceived decline in the influence of the Kwankwasiyya movement following widespread defections to the All Progressives Congress (APC), Governor Yusuf has positioned himself favourably ahead of the forthcoming election.
He stands out among the contenders for the Kano governorship. His political resilience and strategic departure from what he considers the troubled waters of the New Nigeria Peoples Party (NNPP) demonstrate his ability to navigate complex political challenges in pursuit of victory.
Below are some of the key factors driving Governor Yusuf’s political momentum ahead of the 2027 general elections.
Transformative Governance and Administrative Scorecard
Over the past three years, Governor Abba Kabir Yusuf has implemented people-oriented projects and policies aimed at improving the lives of Kano residents across critical sectors.
Educational Revitalisation
Increased budgetary allocation: Funding for education rose from 29.5 per cent in 2024 to 30.5 per cent in 2025 and reached 31.5 per cent in 2026, out of a total state budget exceeding ₦1.47 trillion.
Massive recruitment: Nearly 20,000 teachers, including personnel recruited under the Kano State Better Education for All (BESDA) initiative, were employed to address critical teacher shortages in classrooms.
Infrastructure upgrades: Nearly 400 schools across the state’s 44 local government areas (LGAs) have undergone complete renovation, alongside ongoing construction projects.
Academic excellence: Kano State led national performance rankings in the National Examinations Council (NECO) examinations in 2025 and 2026. In 2026, the state produced 74,413 candidates who obtained at least five credits, including English Language and Mathematics, surpassing Lagos State, with 72,496 candidates, and Oyo State, with 55,543.
Healthcare Modernisation and Pension Delivery
Primary healthcare overhaul: More than 340 primary healthcare centres across the 44 LGAs have been renovated.
Hospital expansion: At least 10 new general hospitals have been constructed in underserved LGAs, while work is ongoing on six additional facilities to ensure that every LGA has a dedicated general hospital.
Modern equipment: Health facilities have been equipped with CT scanners, dialysis units, ultrasound machines, and automated laboratory analysers.
Settlement of pension arrears: Of the inherited ₦48 billion backlog of pension and gratuity liabilities, the administration has disbursed more than ₦32 billion to retirees.
Agricultural Development and Rural Infrastructure
Farm mechanisation and subsidies: The state procured 98 tractors and 48 combine harvesters while introducing a 50 per cent fertiliser subsidy programme across all LGAs.
Irrigation expansion: The rehabilitation of the Watari Irrigation Scheme expanded irrigation coverage by 1,000 hectares, with the aim of boosting year-round agricultural production.
Road networks and urban renewal: Eighteen of the 34 planned five-kilometre rural road projects have been completed, with solar streetlights installed. In addition, 12 of the 24 planned urban renewal road projects, covering approximately 76 kilometres, have been delivered.
Bridge reconstruction: The Kubaraci-Kura Bridge was restored, reopening important economic and transportation corridors.
Empowerment and Skills Acquisition
Social safety nets: Monthly stipends of ₦50,000 are provided to 5,200 women, while grants of ₦150,000 have been distributed to youths across the state.
Entrepreneurship: Twenty-six technical and entrepreneurship institutes have been revitalised to provide practical vocational training and equip beneficiaries with relevant skills.
Political Realignment and Party Unity
Governor Yusuf demonstrated political foresight by defecting to the All Progressives Congress (APC). His decision, in the view of his supporters, was timely and strategically informed by the need to secure his political future.
The subsequent defections from the NNPP by members of the Kwankwasiyya movement have, according to this argument, strengthened the case for his political realignment. The move also positioned him and his supporters within a political platform they consider more advantageous ahead of the 2027 elections.
Furthermore, as the state’s APC leader, Governor Yusuf successfully managed the consensus process during the party primaries, resulting in what supporters described as a “no victor, no vanquished” outcome.
His ongoing reconciliation efforts have also helped bring political stakeholders from Kano’s three senatorial districts together, strengthening the prospect of a united political front ahead of the 2027 polls.
With his administration’s reported achievements, political realignment, and reconciliation efforts, Governor Yusuf’s supporters believe he is well positioned to secure a second term in office.
No doubt, Alhaji Abba Kabir Yusuf, the Executive Governor of Kano State, is traversing the path to victory in the 2027 general elections.
Mustapha Muhammad is the Chief Press Secretary to the Executive Governor of Kano State, Alhaji Abba Kabir Yusuf. He writes from Kano.
Jamilu Uba Adamu
Some people come into our lives and leave an indelible mark that transcends blood relations. Through their honesty, humility, nobility, contentment and disregard for worldly ostentation, they become more than friends or acquaintances; they become second fathers whose wisdom and kindness shape our lives.
Late Alhaji Bashir Ahmed Maizare was one such rare individual. His death is not merely the loss of a respected sports administrator but the departure of a father figure, mentor and custodian of Kano’s sporting heritage.
A Bond Beyond Blood
My relationship with the late Maizare began through my elder brother, Abdullahi Bayero Uba Adamu, who worked under him at the Kano State Sports Commission. My passion for sports naturally brought me closer to him and strengthened the bond that would eventually develop into a father-and-son relationship.
I vividly remember the day my elder brother escorted me to Maizare’s residence at Kofar Wambai Quarters in Kano and introduced me to him. What began as a simple introduction blossomed into a lasting relationship. From that day, I became a regular visitor to his home, where I found not just a sports enthusiast and administrator but a father figure whose counsel and encouragement meant so much to me.
His home became a place where I could seek guidance, share my concerns and learn valuable lessons about sports and life. He welcomed my questions, listened patiently to my challenges and offered advice without hesitation. His humility made him approachable, while his wealth of experience made his counsel invaluable.
The Shocking News of His Death
I was attending a training course in Jos, Plateau State, when the news of his death reached me. We had just stepped out for a break after a rigorous and exhausting lecture. I switched on my mobile data to check my WhatsApp messages.
Although I belong to several WhatsApp groups, one platform I regularly follow is the Kano Sports Commission group, driven by my enduring passion for sports in Kano.
After attending to some personal messages, I opened the Commission’s group. Almost immediately, I came across a series of condolence messages announcing the death of Alhaji Bashir Ahmed Maizare.
I was stunned. For a moment, I struggled to comprehend what I was reading. Before I could fully process the devastating news, I received a phone call from Malam Haruna Sabga, one of his neighbours at Kofar Wambai Quarters, who confirmed that Maizare had passed away.
The confirmation plunged me into deep sorrow. I felt like crying, my mood changed instantly, and I completely lost my appetite.
It was difficult to accept that someone who had played such a significant role in my life was gone. Beyond the public figure known within Kano’s sporting circles was a man whose personal kindness, encouragement and fatherly affection had touched my life profoundly.
A Mentor Who Believed in My Potential
One of the qualities I will forever remember about Maizare was his unwavering encouragement. He consistently motivated me to participate actively in sporting activities and supported my efforts to contribute to sports development.
His influence and fatherly support recently contributed to my appointment as Team Manager of the Kano Pillars Amputee Football Team and Vice Chairman of the Kano State Tug of War Association.
These appointments represent more than personal achievements to me. They also remind me of the encouragement I received from a man who believed in nurturing others and helping them discover opportunities to serve.
Maizare understood that sports administration was not merely about organising competitions or managing teams. It was also about identifying talent, encouraging young people, sharing knowledge and creating opportunities for others to contribute meaningfully to society.
He was always willing to offer guidance whenever I encountered difficulties. Whenever I faced a challenging situation in sports, he was among the first people I contacted. He would listen attentively and offer practical solutions, never making me feel that my concerns were unimportant.
That willingness to help, even when there was nothing to gain personally, distinguished him as a genuine mentor.
His Contribution to Documenting Kano’s Football History
One of the most enduring aspects of my relationship with the late Maizare was his invaluable contribution to the successful writing of my book, *Takaitaccen Tarihin Wasan Kwallon Kafa a Kano* (A Brief History of Football in Kano).
Documenting the history of football in Kano required access to reliable information, historical accounts and the experiences of people who had witnessed the evolution of the game. Maizare proved to be an invaluable source of knowledge and guidance throughout the process.
He never grew tired of attending to me. He patiently answered my questions and shared insights that helped me navigate the challenges of documenting the history of football in the state.
His support went beyond the ordinary assistance of a friend or acquaintance. He understood the importance of preserving sporting history for future generations and willingly contributed to an effort that would help keep Kano’s football heritage alive.
Looking back, I realise that his contribution to the book was part of a much broader legacy. He was not simply sharing information; he was helping preserve the collective memory of Kano’s sporting community.
More Than a Sports Administrator
Late Alhaji Bashir Ahmed Maizare was more than a sports administrator. He was a school from which others could learn, an archive of sporting memories and an encyclopaedia of Kano’s sports history.
His knowledge, built on years of experience and close association with the sporting community, made him a valuable resource for anyone seeking to understand the development of sports in Kano.
Yet, his greatness was not defined by knowledge alone. His humility, generosity, patience and commitment to youth development made him an exceptional human being.
In a world where positions and titles sometimes create barriers between leaders and those they serve, Maizare remained accessible and approachable. He demonstrated that true leadership is not measured solely by the authority one possesses but also by the lives one touches and the opportunities one creates for others.
His life offers an important lesson to sports administrators and public servants: institutions become stronger when experienced individuals are willing to mentor younger people, preserve institutional memory and pass on knowledge rather than keep it to themselves.
For Kano State, his passing should serve as a reminder of the importance of documenting the experiences of veteran sports administrators and preserving the history of the state’s sporting achievements. When such individuals pass away without their knowledge and experiences being adequately documented, society risks losing an irreplaceable part of its heritage.
A Loss Beyond the Family
The death of Alhaji Bashir Ahmed Maizare is a profound loss not only to his immediate family but also to the sporting fraternity in Kano State and Nigeria at large.
For those who knew him professionally, he was a repository of sports knowledge and experience. For those who benefited from his mentorship, he was a source of guidance and encouragement. For me, he was a father figure whose support and kindness I will continue to cherish.
Although death has taken him away from us, the values he embodied and the lives he influenced remain part of his enduring legacy. His contributions to sports administration, youth development and the preservation of Kano’s football history will continue to inspire those who had the privilege of knowing him.
Personally, I will forever remember him with gratitude. I will remember his patience, his encouragement, his willingness to help and his unwavering belief in the value of sports. Above all, I will remember the fatherly relationship we shared, which was built not on blood ties but on mutual respect, kindness and genuine affection.
May Almighty Allah (SWT) forgive his shortcomings, accept his good deeds, illuminate his grave and grant him Jannatul Firdaus. May Allah also grant his family, friends, colleagues and the entire sporting community the strength and patience to bear this irreparable loss.
Alhaji Bashir Ahmed Maizare may be gone, but his legacy lives on in the people he mentored, the knowledge he shared and the sporting history he helped preserve.
Ameen.
Jamilu Uba Adamu is a sports writer based in Kano.
Safiyanu Bichi
When Abia State Governor Alex Otti recently pulled off his shoe and proudly declared, “This is Aba Made,” the gesture went beyond the shoe itself. It offered a simple but powerful demonstration of what deliberate government patronage can do for local industry.
The message for Kano is equally important: where is Made-in-Kano in government procurement?
This is a question Kano can no longer afford to ignore.
For decades, Kano has been one of Nigeria’s important commercial and industrial centres. The state has a long tradition of manufacturing, textile production, leatherwork, furniture making, tailoring, metalwork, food processing and a wide range of small and medium-scale enterprises.
Yet having businesses and skilled artisans is not enough. Local industries need markets, and government procurement is one of the largest markets available in any economy.
The Kano State Government spends billions of naira annually on infrastructure, furniture, uniforms, clothing, construction materials, office equipment, vehicles, signage and other goods and services. The critical question is how much of this expenditure remains within Kano and how much leaves the state.
This is where a deliberate Kano Local Content Policy becomes necessary.
Every major state government project and Bill of Quantities (BOQ) should, where technically and economically feasible, contain a clearly defined local-content component. A target of 40 per cent Kano content could provide a practical starting point.
The idea is not to sacrifice quality or value for money. Rather, it is to ensure that qualified Kano-based businesses are given a fair opportunity to compete for government patronage.
If the government buys furniture from Kano manufacturers, contracts uniforms from local textile and garment producers, procures locally manufactured footwear and leather products, and sources other goods and services from competent businesses within the state, public expenditure can generate a multiplier effect across the local economy.
The money does not simply disappear after a government contract is executed. It circulates.
A furniture company pays its workers. Workers spend their earnings in local markets. Manufacturers purchase materials from other businesses. Transporters earn income. Artisans receive more orders. Businesses expand and potentially employ more people.
In other words, government procurement can become an instrument of economic development.
This is particularly important at a time when Kano needs to create more productive opportunities for its growing population, especially young people.
The state does not have to begin from scratch. Kano already possesses the human capital, entrepreneurial culture and business networks required to support a stronger local-content regime.
What is needed is deliberate policy, transparent implementation and consistent monitoring.
The government could begin by identifying categories of goods and services that can realistically be sourced within Kano. It could establish a database of qualified local manufacturers, contractors, artisans and suppliers, while maintaining clear standards for quality, pricing and delivery.
There should also be safeguards against turning local-content policy into another avenue for patronage. The objective should not be to favour politically connected businesses. It should be to create opportunities for genuine Kano-based enterprises that can meet established standards.
That distinction matters.
A successful local-content policy must combine local patronage with competition, quality, transparency and accountability.
The experience highlighted by Governor Otti offers Kano an opportunity for reflection. A simple act of wearing a locally made product can draw attention to an entire ecosystem of producers, workers and entrepreneurs behind that product.
Kano can create its own version of that story.
Imagine a government school furnished by Kano manufacturers, public institutions using locally produced furniture, uniforms supplied by Kano garment producers, official events showcasing locally produced textiles and leather goods, and government projects deliberately creating opportunities for competent local suppliers.
That would make “Made-in-Kano” more than a slogan.
It would make it part of government’s economic strategy.
Kano has the people. Kano has the skills. Kano has the entrepreneurs. Kano has the markets.
What is required is a deliberate decision to connect government spending with the productive capacity of the state.
Let Kano Government buy Made-in-Kano.
A 40 per cent Kano Local Content target should not be treated as another political promise. It should be the beginning of a measurable procurement policy that keeps more public money within the Kano economy, strengthens local businesses, supports jobs and helps rebuild the productive foundation of the state.
The real question is no longer whether Kano can produce.
The question is whether Kano is ready to buy what Kano produces.
Safiyanu Bichi is a member of the Kano Budget Working Group.
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