Opinion
Hausa Names as Ethnographic Identifiers

Abdallah Uba Adamu
It happened 40 years ago. A friend’s wife in Kano had delivered a bouncing baby boy. My friend chose Maikuɗi as the name for the baby. The families on both sides were having none of this. Maikuɗi was not a name, they argued. But he saw nothing wrong with it – a nice traditional Hausa name. He was adamant. They were adamant. Cue in A Mexican Standoff.
Three days to the naming ceremony, he blinked first, and apparently gave up. With a glint in his eyes, he decided to name the child Ibrahim. A beautiful Hebrew name but cognately shared by both Muslims and Christians (from Abraham, the father of all). Everyone was happy – until it dawned on everyone that Ibrahim was the name of my friend’s father-in-law. Tricky. In Hausa societies, names of parents are never uttered. In the end, everyone ended up calling the boy Maikuɗi! Right now, the boy is a successful international businessman living in the Middle East. Earning serious cash, and living up to his name – which means one born on a lucky day. Or Tuesday.
A few years later, the same friend’s wife gave birth a beautiful baby girl. He decided to name her Tabawa. Objections reloaded. Cue in Dog Day Afternoon. As previously, my friend blinked first. He decided to name her Hajara, another cognate of Hagar, the wife of Abraham. It also happened to be the name of his eldest sister. His mother could not utter it – both the Hausa and Fulani system of cultural relations prohibit mothers from calling the names of their first series of children. In the end, everyone ended up calling the child Tabawa. She is currently a university lecturer and a doctoral student in Nigeria. Living up to her name – which means Mother luck, or the name given to one born on Wednesday (in Kano; in Katsina, it is Tuesday) considered a lucky day. Two children, both lucky in their lives. Their traditional Hausa names became their mascots as they glided successfully through life.
So, why the aversion to Hausa ‘traditional’ names? You can’t name your child Maikuɗi, but everyone will applaud Yasar (wealthy – mai kuɗi?). Or Kamal (perfection). Or Fahad (panther). Or Anwar (bright). Or Fawaz (winner). You can’t name your daughter Tabawa, but it is more acceptable to call her Mahjuba (covered). Or Samira (night conversationist –TikToker?). Name your daughter ‘Dare’, and you are in trouble. Change it to Leila, and you out of it, even though this is an Arabic for ‘dare’ (night).

A lot of the names the Muslim Hausa currently use have nothing to do with Islam. Bearers of such names rarely know their actual meaning or context. They were Arabic, and forced on us by the Cancel Culture that attaches a derogatory ‘Haɓe’ coefficient to anything traditional to the Hausa.
Therefore, I, my friend whose family story I just related and another, decided to get together and be Wokish about traditional Hausa names. Paradoxically, none of us is genetically Hausa (whatever that might mean) – one had roots in north Africa, another had Kanuri heritage, and one had Agadesian and Torodbe roots – but all of us self-identified, with absolute honor and tenacity, as Hausa. None of this ‘Hausa-Fulani’ aberrational nonsense. ‘Hausa-Fulani’ appellation, in my view, is a Nigerian Cancel Culture device to suppress the Fulani culture. The Fulani may have conquered the ruling of the Hausa (except one or two places) and imposed their rule. The Hausa, on the other hand, have linguistically conquered the Fulani. In Kano it is considered anthropological purity to claim Fulani heritage – without knowing a single word of Fulfulde (the Fulani language). Substituting rulers, does not get rid of the general populace who remained what they are.
The third friend then took the task with gusto. He spent over ten years compiling authentic traditional Hausa names that have absolutely nothing to do with ‘Maguzanci’ (the label gleefully and contemptuously attached to any Hausa who is not a Muslim by the Hausa themselves) before Islam in about 1349, at least in Kano). He also collected names that had only a tinge connection to Islam. The end product was a hitherto unpublished list of 1001 authentic, genuine, traditional Hausa names that reflect the cosmology of the Hausa.
Hausa anthropological cosmology reflects the world view and belief system of the Hausa community. based upon their understanding of order in the universe. It is reflected in their naming system – just like any other culture. The Yoruba Muslims, for the most part have retained this attachment to their traditional cosmology. Farooq Kperogi has done a wonderful work on Yoruba naming, although with focus on their adaptation of Muslim names. The failure of the Hausa to do so was, of course, due to the suffocating blanket of Cancel Culture that the Hausa have been suffering for almost 229 years.
Now, let’s look at the names and their categories. The first category I created from the 1001 Names which I edited revolved around Being, Sickness and Death. As noted earlier, the traditional Hausa center their naming conventions on ecological and cosmological observations—using time, space and seasons to mark their births. Based on this, the first naming convention uses circumstances of birth. This category of names is used to refer to the arrival of a child either after another child’s death, death of a parent, sickness of the child immediately after being born or simple structure of the child that seems out of the ordinary. Examples include:
Abarshi. This is derived from the expression, ‘Allah Ya barshi’[May Allah make him survive]. A male child born after series of miscarriages. A female child is named Abarta. A protectionist naming strategy where the child is not given full loving attention after birth until even evil spirits note this and ignore, and thus let him be. Variants include Mantau, Ajefas, Barmani, Ajuji, Barau. Now you know the meaning of Hajiya Sa’adatu ‘Barmani’ Choge’s name – the late famous Hausa griotte from Katsina (1948-2013).
Then there is Shekarau, derived from ‘shekara’, a year. A male child born after an unusually longer period of gestation in mother’s womb. A variant of this name is Ɓoyi [hide/hidden]. A female child is named Shekara. Now you know the meaning of the surname of Distinguished Senator, Malam Ibrahim Shekarau from Kano.
A third example is Tanko. This is a child born after three female children. Variants include Gudaji, Tankari, Yuguda/Iguda/Guda. I am sure you know the famous Muhammed Gudaji Kazaure, Member of the House of Representatives of Nigeria and his media presence in late 2022.
Each of these sampled names reflect a philosophical worldview, reflecting spiritual resignation or slight humor. They therefore encode the traditional Hausa perspective of living and dying as inscribed on the way they name their children.
Names that even the contemporary Hausa avoid because of bad collective memory are those linked to wealth and being owned, or slavery.
Slaves have prominently featured in political and social structure of the traditional Hausa societies, especially in the old commercial emirates of Kano, Zaria, Daura and Katsina. Their roles are clearly defined along socially accepted norms and they are expected to perform given assignments demanded by their masters.
Slaves in Kano are divided into two: domestic and farm-collective. Trusted, and therefore domesticated slaves are mainly found in ruling houses, and are prized because of their loyalty to the title-holder. Farmyard slaves were often captured during raids or wars and are not trusted because of the possibility of escape. They were usually owned by wealthy merchants or farmers and are put to work in mainly farms
Although the institution of slavery as then practiced has been eliminated in traditional Hausa societies, the main emirate ruling houses still retain vestiges of inherited slave ownership, reflected even in the categorization of the slaves. For instance, in Kano royal slaves were distinguished between first-generation slaves (bayi) and those born into slavery (cucanawa).
At the height of slave raids and ownership particularly when owning a slave was an indication of wealth, the names of the slaves often reflect the status of the owner. Examples of these names include: Nasamu (given to first slave owned by a young man determined to become a wealthy man), Arziki (first female slave owned by a man), Nagode (female slave given away to a person as a gift), Baba da Rai (first gift of a male slave to a son by his father), Dangana (male slave of a latter-day successful farmer or trader, although later given also to a child whose elder siblings all died in infancy. The female slave variant is Nadogara), and Baubawa (slaves with different faith from the owner), amongst others.
The changing political economy of Hausa societies since the coming of colonialism has created new social dynamics which included outward banning of slavery. Thus, many of the names associated with slaves and ‘being-owned’ in traditional Hausa societies became disused, unfashionable, or which is more probable, to be used without any idea of their original meaning, it is thought that some record of them may be of value. An example is ‘Anini’, usually a slave name, but later used to refer to a child born with tiny limbs. The ‘smallness’ is also reflected in the fact that ‘anini’ was a coin in Nigerian economy, usually 1/10th of a penny—a bit like the small Indian copper coin, ‘dam’ (from which the English language got ‘damn’, as in ‘I don’t give a damn’).
Further, with the coming of Islam, slave names were eased out and replaced by conventional Muslim names as dictated by Islam, Retained, however, are slave names that also served as descriptors of the functions of the slave, even in contemporary ruling houses. Examples of these slave titles which are rarely used outside of the places include:
Shamaki (looks after the king’s horses and serves as an overseer of the slaves), Ɗan Rimi (King’s top slave official and looks after all weapons), Sallama (King’s bosom friend [usually a eunuch], same role as Abin Faɗa), Kasheka shares the household supplies to king’s wives [usually a eunuch], Babban Zagi (a runner in front of the king), Jarmai (the head of an army), Kilishi (prepares sitting place for the king), amongst others. These names are almost exclusively restricted to the palace and rarely used outside its confines. Cases of nicknames of individuals bearing these names remain just that, but had no official connotation outside of the palace.
The coming of Islam to Hausaland in about 13th century altered the way traditional Hausa name their children and created the second category of Hausa beside the first ‘traditional’ ones. This second category became the Muslim Hausa who abandoned all cultural activities associated with the traditional Hausa beliefs. This was not an overnight process, however, taking it as it does, centuries. Even then, a significant portion of Muslim Hausa material culture remains the same as for traditional Hausa. The point of departure is in religious or community practices which for the Muslim Hausa, are guided by tenets of Islam. Affected in this point of departure is naming conventions. This is more so because Islam encourages adherents to give their children good meaningful names. These names must therefore not reflect anything that counters the fundamental faith of the bearer or reflect a revert to a pre-Islamic period in the lives of the individuals.
However, while predominantly accepting Muslim names, traditional Hausa parents have domesticated some of the names to the contours of their language. For instance, Guruza (Ahmad), Da’u (Dawud), Gagare (Abubakar) Auwa (Hauwa), Daso (Maryam), Babuga (Umar), Ilu (Isma’il), amongst others.
So, here you are. If you are looking for an authentic, ‘clean’ traditional Hausa name, or trying to understand your friend’s traditional Hausa name (or even yours) you are welcome to 1001 Traditional Hausa names.
The list divided into two. The first contains 869 authentic traditional Hausa names. The second contains 132 Arabic/Islamic that the Hausa have somehow domesticated to their linguistic anthropology.
The file is available at https://bit.ly/42HJl97.
Adamu, is a Professor of media and cultural studies, Bayero University, Kano. This was first published on his Facebook account.

Opinion
Support for President Tinubu’s Policies and Call for the Appointment of Hisham Habib as Political Adviser

By Auwal Dankano
We, a coalition of concerned citizens and political stakeholders, express our unwavering support for the bold and decisive policies of President Bola Ahmed Tinubu aimed at revitalizing our nation and securing a prosperous future for all Nigerians.
President Tinubu’s commitment to economic reform, infrastructural development, and social welfare initiatives demonstrates a clear vision for progress. We commend his administration’s efforts to address the challenges facing our country, and we believe that with continued dedication and strategic leadership, Nigeria will overcome these obstacles and achieve its full potential.
In light of the recent resignation of Hakeem Baba-Ahmed as Political Adviser, we urge President Tinubu to consider the appointment of Hisham Habib as his successor. Hisham Habib is a seasoned political strategist with a proven track record of effective communication, policy analysis, and stakeholder engagement. His extensive experience and deep understanding of the Nigerian political landscape make him an ideal candidate to serve as a trusted advisor to the President.

Hisham Habib’s qualifications include: A degree in English and attended courses in politics and journalism in both local and overseas. He works with media houses up to the level of managing editor, and he was the first set of publishers of online newspapers in Nigeria.
He also served a the Director media of NNPP presidential and govarnatorial election, as well as appointed as Managing Director of Kano State own Radio station.
Many remember him as the pioneer chairman of NNPP, Kano state chapter , whose political expertise help the party win the number one seat in Kano.
As he decamped to the ruling APC, he build a strong chain , that will make our great party victorious at the fourth coming elections.
We believe that Hisham Habib’s appointment would strengthen the President’s advisory team and enhance the effective implementation of his administration’s agenda. His expertise in political strategy and his commitment to national development align perfectly with President Tinubu’s vision for Nigeria.
We call upon President Tinubu to give serious consideration to Hisham Habib’s candidacy and to appoint him as Political Adviser. We are confident that his contributions will be invaluable in advancing the President’s goals and ensuring the success of his administration.
We also want to call the attention of Mr President to consider Auwal Dankano for a national assignment. Auwal is the chairman of Rwinwin, a movement that worked tirelessly toward the success of president Tunubu in the last elections year.
Dankano is a quantity surveyor, with over two decades of field experience, and always promote APC and President Tunubu masses oriented policies.
Ha was a board member of Kano Micro finance, as well as Representative of Kano State , in Northern Governor’s Forum.
We reaffirm our unwavering support for President Tinubu and his efforts to build a stronger, more prosperous Nigeria.
Auwal Dankano
National Chairman
APC Forum of Intellectuals.

Opinion
K-SAFE mourns death of Dr. Auwalu Inusa Mohammed

Dr. Auwalu Halilu
Inna lillahi wa inna ilaihi raji’un.
It is with deep sorrow and a heavy heart that the Kano State Accountability Forum on Education (K-SAFE) receives the sad news of the passing of our dear friend, mentor, and a tireless champion of education and development, Dr. Auwalu Inusa Mohammed, former Chairman of the Education Support Group (ESG).

Dr. Auwalu was not only a pillar in the education sector but a beacon of hope and resilience for all who believed in the power of knowledge and community development. His wisdom, humility, and unwavering commitment to improving educational outcomes have left an indelible mark on our state and beyond.
We extend our heartfelt condolences to his family, colleagues, and the entire development community. His legacy of service, advocacy, and dedication to humanity will continue to inspire us.
May Allah (SWT) forgive his shortcomings, grant him Jannatul Firdaus, and give his loved ones the strength to bear this great loss.
Dr. Auwalu Halilu
Co-Chair (CSOs),
Kano State Accountability Forum on Education (K-SAFE) .

Opinion
K-SAFE felicitates Muslims on Eid-el-Fitr

Dr. Auwalu Halilu
Bismillah Rahmanir Raheem
On this joyous occasion of Eid-ul-Fitr, I extend my heartfelt greetings to the good people of Kano State, particularly education stakeholders, parents, teachers, and students. May this Eid bring peace, prosperity, and countless blessings to us all.

As we celebrate the completion of Ramadan, a month of sacrifice, reflection, and self-discipline, let us carry forward its invaluable lessons into our collective commitment to education. Just as Ramadan teaches us patience, perseverance, and generosity, we must apply these virtues in ensuring that every child, especially the most vulnerable, has access to quality education.
Education is the key to sustainable development, and our duty as a society is to nurture a system that is inclusive, accountable, and responsive to the needs of our children. The spirit of Ramadan encourages us to be more compassionate and proactive in addressing societal challenges. Let this spirit guide our continuous advocacy for improved educational policies, increased access to learning opportunities, and enhanced support for teachers and students.
As we mark this blessed day, I urge all stakeholders, government agencies, civil society organizations, community leaders, and development partners to renew their commitment to strengthening education in Kano State. Together, let us translate the lessons of sacrifice, discipline, and generosity into actionable steps toward building a future where every child has a fair chance to learn and thrive.
Eid Mubarak! May Allah (SWT) bless our efforts and grant us success in our quest for an enlightened and educated society.
Dr. Auwalu Halilu, is a Co-Chair (CSOs), Kano State Accountability Forum on Education (K-SAFE).
