Opinion
Hausa Day: 20 Hausa Words in Everyday Nigerian English

Farooq A. Kperogi

Since 2015, every August 26 has been observed as “Hausa Day” (or “Ranar Hausa” in the Hausa language) by Hausa-speaking people all over the world. In honor of this day, I highlight 20 Nigerian English—and Nigerian Pidgin English— expressions that owe debts to the Hausa language.
As with every language that leaves its primordial shores, the Hausa words that make it to Nigerian English are often contorted from their original forms and meanings.
1. “Jaara.” Most speakers of Nigerian English recognize this word as an additional, often small, quantity that a merchant gives to a customer who purchases goods in the market as a show of appreciation for the customer’s business. It is derived from the Hausa “gyara.”
The word’s corruption to “jaara” in Nigerian (Pidgin) English) is a consequence of the absence of the Hausa phoneme “gy” in most Nigerian languages.
Interestingly, in the U.S. state of Louisiana, when I lived for almost two years before moving to Georgia, people use the term “lagniappe” (pronounced Lan-Yap) to signify what Hausa people call “gyara” and that Nigerian English speakers call “jaara.”
No other part of the United States has a culture of merchants giving a small gift to their customers after a transaction. I once speculated that the Louisiana “lagniappe” culture may be traceable to enslaved Hausa people in the state hundreds of years ago.
2. “Babban riga.” The resplendent, broad-sleeved, flowing gown that has now become the attire of choice of Nigerian politicians of all ethnicities is often called “babban riga” in Nigerian English. It’s a slight distortion of “babbar riga,” its Hausa name.
3. “Megad.” This Nigerian English word for what native English speakers call a door guard, a gatekeeper, a uniformed doorman, or a hall porter came to us from a distortion of the Hausa “maigadi,” itself a blend of the Hausa “mai” and the English “guard.”
The fact that most doorkeepers in Nigerian urban centers used to be—probably still are—Hausa or Hausa-speaking northerners helped to admit “megad” into the pantheon of unique Nigerian English expressions.
4. “Buka.” This word now means a cheap, casual, ramshackle eatery that sells already prepared food. It came from the Hausa word “bukka,” which means a temporary, tumble-down hut or tent.
Since most roadside or dirt-cheap eateries in Nigeria used tents (many don’t these days), Nigerians neologized the word “bukateria” from “bukka” on the model of cafeteria, itself an American English word borrowed from Spanish.
5. “Burantashi.” Most Nigerians know this word to be the Hausa word for an aphrodisiac, that is, the bitter herbal concoction that reputedly stimulates sexual desire in men. “Bura” is the Hausa word for the male reproductive organ and “tashi” is the Hausa word for rising, waking up, etc.
Curiously, however, the word “buratashi” (which is probably how it would have been written in Hausa if it were a thing) is more used outside Hausa land than in Hausa land.
In everyday conversational Hausa, at least among Hausa Muslims, “bura” is rarely used except in vulgar insults such as “bura uban ka/ki” (which is now rendered as “borobanka” in some varieties of Nigerian Pidgin English).
I’m genuinely curious how “burantashi” came to be if it’s almost absent in the demotic repertoire of native Hausa speakers. Hausa people call aphrodisiacs “maganin karfin maza” or “gagi.”
6. “Fadama.” This Hausa word for a fertile wetland is now a widely used terminology in agriculture in Nigeria and beyond.
7. “Do guy.” To “do guy” in Nigerian English is to preen, to show off with elaborate sartorial care. That expression owes provenance to the Hausa “gayu,” where it means the same thing. A dandy is called “dan gaye” or “dan danyu” in Hausa.
But it seems like there is a circular sociolinguistic loop in the emergence of this expression from Hausa to Nigerian English. Since “gayu” itself doesn’t seem to be native to Hausa, it’s reasonable to assume that it’s a loan to the language from the English “guy.”
Guy means an adult male in English, and men who wore shirts and trousers (as opposed to the more common Hausa attires of kaftans and babbar riga) were referred to as “guys.”
So, “guy” might have changed meaning from just being men attired in Western clothes to dandies, from where it made its way to Nigerian Pidgin English and later to Nigerian English to simply mean preening.
8. “Long leg,” the Nigerian English idiomatic expression for connections (which even Wole Soyinka used in one of this iconic plays) is said to be the direct translation of the Hausa dogon-kafa. Dogon-kafa can mean long-established, and it can colloquially mean (unfair) advantages that come with knowing people in high places.
9. “Kaya mata” or “kayamata” (which native Hausa speakers would write as “kayan mata”) has come to mean sexual stimulant for women and is now widely known by that name in southern Nigeria.
10. “Mudu,” the unit of measurement that most Nigerians use in the market, is a Hausa word.
11. To “see gobe” in southern Nigeria is to be in trouble, sometimes good trouble. It’s the title of Davido’s 2013 hit song. It may have been derived from the Hausa “sai gobe,” which literally translates as “until tomorrow.” I am also curious to know how the semantic transition occurred from “until tomorrow” to “being in trouble.”
12. “Suya” literally means frying in Hausa, but it has become the name for barbecued meat in Nigeria, which Hausa people call “tsire.” Since most non-Hausa Nigerians can’t faithfully pronounce the phoneme “ts” in Hausa, it’s entirely possible that Hausa tsire sellers encouraged the popularization of suya, an easier word to pronounce among non-Hausa-speaking people.
13. “Dogon yaro” (which literally means tall child) is the Hausa word for neem tree, but it is almost universally known by that name in Nigeria.
14. “Wahala.” Although “wahala” is an Arabic word, it came to Nigerian (Pidgin) English most likely through Hausa. It’s derived from the Arabic “wahla,” which means fright or terror, and is now firmly established in most Nigerian languages—and in the West African Pidgin English spoken in Nigeria, Ghana, and Cameroon.
15. “Waaka.” In Nigerian Pidgin English, “waaka” is a popular insult often uttered in moments of extreme exasperation with all five fingers stretched out. It’s a corruption of the Hausa “uwar ka” (male) “uwar ki” (female). Uwa means “mother” in Hausa, so “uwar ka” is “your mother!”
16. “Mugu.” Nigerian 419 email scammers popularized this expression in Nigeria and beyond. It is understood to mean a chump, that is, a fool who can easily be tricked to part with his or her prized possessions under false pretenses. But this meaning of the word departs from its original Hausa meaning of “sadist.” Now, mugu has other variations such as “maga.”
17. “Haba!” This exclamation of astonishment or disappointment that has crept into Standard Nigerian English is native to the Hausa language. But a British linguist by the name of Roger Blench observed that “Habahaba! was a common expression of joking amazement in the US in the 1940s,” and wonders if there is any relationship between the Nigerian “haba!” and the obsolete American English “habahaba!” in light of the phono-semantic similarities between both expressions. I doubt that there is.
18. “Shikenan” (often rendered as “shikena” in southern Nigeria), the Hausa term for “that is it,” is now almost universally used in Nigerian (Pidgin) English.
19. “Shege.” This means bastard in Hausa, although it can also be used as an intensifier. It is now widely understood and used in the same context in Nigerian Pidgin English.
20. “Zobo” (short for zoborodo), a kind of drink originally limited to Hausa land is now probably the most pan-Nigerian locally produced drink. It is sold in African shops in Europe and North America.
Bonus: Turenchi, usually dogo turenchi, (which would be turanci, dogon turanci in Hausa), is now widely used in Nigerian Pidgin English and in informal standard Nigerian English to mean long, boring, ineffective harangue in English by politicians and academics.
Kperogi, is a Professor of journalism and emerging media at Kennesaw State University, USA. This article was first published on his Facebook account.

Opinion
Kano: A City of Memory, Enterprise and Enduring Spirit

Abdulrazak Ibrahim
During my undergraduate years in the 90s, I spent countless hours offering private lessons to the children of the affluent in Kano, especially within the Lebanese community around Bompai.

What began as a modest hustle blossomed into a wide-reaching network of tutors that spanned the city. That was just within the realm of teaching.
But as a son of Kano, my connection to the city runs far deeper. I’ve walked its pulse-literally. I would trek from BUK to Bata, soaking in the rhythm of life on every street.
I lived once in Kabara, where I was fully immersed in the city’s rich traditions, especially during the annual Durbar festivities at my late uncle’s house-he was the then Sakin Hawa of Sarkin Kano.
I watched Kano expand before my eyes.
I spent countless evenings at Wapa Cinema and served as a census enumeration officer, counting the people of Tudun Nupawa, Marmara, and Soron Dinki.
I travelled across the state-from Albasu to Zakirai-witnessing its cultural and economic breadth.
I’ve seen immigrants from across the Sahel flock to this city, drawn by its promise of life and trade.
My own town of birth, Kura-a local government in the state-is now home to some of the largest rice production and processing clusters in Africa, a true testament to Kano’s agricultural prowess and enduring relevance in food systems development.
I frequented Kofar Ruwa market, where my father’s spare parts shops were located, and where I regularly interacted with Igbo traders from across Nigeria.
I was creditworthy to the newspaper vendor at Bata and the Tuwo seller near a filling station in Kabuga.
Life in Kano was textured and vibrant
As university students, we attended musical concerts at Alliance Française and danced the night away at Disco J.
As secondary school students, we debated fiercely and won inter-secondary school quizzes and competitions, sharpening minds and building futures.
Almost every doctor, engineer, pharmacist, or scientist from Kano passed through one of our renowned science secondary schools-many of them going on to set records on both national and global stages.
Kano is not just a city-it is a living legacy. It pulses with innovation and enterprise. From agriculture to industrial production, logistics to sustainable manufacturing, food and nutrition to textiles and services, Kano is a mosaic of possibilities.
Here, livelihoods are not stumbled upon-they are forged with creativity and intent.
In this city, it’s nearly impossible not to find a means of sustenance. Kano is, indeed, abundance in motion.
Our story is not a modern miracle. Our industries and institutions are rooted in antiquity, stretching back thousands of years.
Perhaps that is why Kano is so often misunderstood-and even envied, as seen in the recent uproar sparked by a misguided, lowbrow TikToker with neither education nor depth.
From distant corners, individuals from places ravaged by material lack and intellectual barrenness often log on to the internet to hurl slurs at a people and culture they neither understand nor care to.
But we know who we are.
And we will protect that identity.
We will labour to ensure that Kano continues to flourish, to lead, and to evolve-technologically and economically-without losing its philosophical soul or cultural roots.
As Professor Uba Abdallah so wisely declared: “When a man is tired of Kano, that man is tired of life.”
And Kano-our Kano-is still full of life.
Still bold, still brilliant, still ours.

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) .
