A Case for the Return of Geography

I am a Geography teacher. If I talk in favour of the discipline, it won’t surprise anyone. Geography is too important to be ignored because if there is no Geography, we surely are nowhere. The discipline of Geography, beside studying man in relation to his environment, is a bridge between physical and social sciences. This makes Geographers the most informed citizens of the world.

When we talk of Geography, many people think of places, rocks and rainfall, but as a discipline it is much more than rocks and rainfall. It is a very broad subject that many see as a jack of all trade. Traditionally, we know that Geography is divided into, Physical and Human.

While Physical Geography looks at our worl as a planet in the Solar System, paying attention to its workings as a planet, Human Geography view our world as our home; as a home of human. Under Physical Geography we study landforms (Geomorphology), weather and climate (Climatology) Water and river action (Hydrology) Soil and soil distribution (Soil Geography) Spatial patterns of flora and fauna (Biogeography) and so on. In Human Geography we study man’s economic activities (Economic Geography) Population distribution and dynamics (Population Geography) Settlements patterns (Settlement Geography) Spatial expression of politics (Political Geography), Man-environment relationship of disease and healthcare (Medical Geography), and so on.

The academic discipline of Geography is classified into Regional and Systematic Geography. While regional geography study regions as a whole, holistic study of a given region where its physical and human features are studied in detail, systematic geography studies each sub-discipline (like medical geography, geomorphology, spatial organisation of societies, climatology) separately.

With the changes the discipline has passed through from the 1960s to date, ranging from the quantitative revolution to radical geography, the discipline became a plural-paradigm discipline with many traditions. Broadly geography has four traditions, namely Man-land tradition (view the discipline from environmental determinism perspective), Area study tradition (view the discipline as a study of regions) the Spatial Analysis tradition (views the discipline from quantitative and scientific perspective), and Earth Science tradition (view the discipline with the physical geography bias). All these have impacted on the discipline and how it is being taught and studied in Nigeria.

I took the trouble of giving these introductory details in order to put into perspective my case. In the past, pupils in elementary and primary school have Geography and History (Geo/His) in their timetable. Therefore, from primary school, children would learn about their immediate environment and their country. Some of us, not too long ago have read books like Zaman Mutum da Sana’arsa, Ikon Allah (Duniya Sama da Kasa), Wakar Najeriya ta Shehu Shagari and so on as supplementary texts. That has helped us a great deal.

When children learn Geography and History at primary school level, they learn about their immediate environment, the nation and different countries of the world. That makes them open minded, tolerant and wise. That understanding about one’s country diversity helps to create strong awareness of the different parts of a nation and the implications for that.

However, at a point, Nigerian educational policy makers (I learnt) decided to dump the teaching of Geography for something called Social Studies (because the US does so). That was the beginning of our problem in Nigeria. Children have to wait for another ten or more years (during NYSC) to learn about their country. That gave rise to many stereotypes between the different regions of the country. While southerners think that the north is a desert and people move around with daggers, northerners believe that southerners are cannibals that corps members have to be introduced to communities as ‘government property’ or else be eaten.

All this outburst resulted from our recent visit to Niger republic. During our stay in Niamey we paid a visit to their Educational Resource Centre known as INDRAP and to the Museum. The visit was not only an eye opener but also a triggered to my outburst. At INDRAP, we have seen how an educational organisation is supposed to work. When we visited the Geography section, we learnt how important regional geography of Niger republic is. Children learn from primary school about their country, they become well informed about the different peoples living in the country, their natural resources and so on. The same day, at the museum, the uranium gallery attendant after taking us round was asked about the discovery of oil in Niger by a student. In his explanation, he said ‘we are sure that our country must have oil, how can you explain lack of oil in Niger while we are bordered by Nigeria, Chad and Libya, all oil rich nations. All of us, geographers were impressed with his simply logic that is also geographical.

Social Studies, no matter how much we like it, cannot be a replacement of Geography and History in our primary school. It is unfortunate that, we start the teaching of geography from SSI. Students are expected to study physical, regional and human geography in addition to map reading within three years. This is neither helpful nor realistic. When a student goes to the University, nobody pays attention to teach him regional geography anymore. There may not be more than three courses to cover regional geography syllabus. In the end, we produce geographers that don’t know about places. We teach systematic geography because it is the vogue. Our students know the stuff but are poor when it comes to places like the Americans.

With the happenings in this country, it is very important that our children learn from the foundation about what made up the country not just talking about ethnic groups. It would do us no harm, if the teaching of geography is re-introduced in the curriculum even if social studies will be retained. I hope, other geographers will write and educate the public, let us join this debate.

Ganuwar Birnin Kano: Matsayinta A Tarihin Wayewar Kan Bahaushe

An taba bugawa a http://www.kanoonline.com/yusufadamu/

Ko’ina mutum ya kewaya a birnin Kano yanzu zai lura da wani abu guda da mamaye birnin a lokuna da lunguna. watau shaguna. Kano ta zama ko’ina shago. Kila a iya cewa ci-gaban harkokin kasuwanci ne suka kawo haka, tunda Kano cibiyar kasuwanci ce tun shekaru aru-aru. Ba za a ki hakan ba. Za a kuma lura da cewa a halin yanzu mafi yawancin masana’antun dake Kano a rufe suke, saboda haka a halin da muke ciki yanzu ba na kera abubuwa a Kano kamar yadda ake yi a da, amma ana ta gina shagunan sayar da kayayyakin da ake kerawa a Legas da Onicha.

Akan yi wa Kano kirari iri-iri ciki har da cibiyar kasuwanci, cibiyar addinin da al’adu ko ace gari ba Kano ba dajin Allah, yaro ko da me ka zo an fika. I, babu shakka Kano gari ne mai tsawon tarihi kuma wadanda suka gina Birnin Kano shekara da shekaru ba ragwaye ba ne ba kuma mutane ne masu son zuciya da hadama da kuma rashin kishi ba. Mutane ne hazikai, masu kishin birnin Kano da son kyautata bayansu. A yadda na san mutanen Kano ‘yan shekaru kadan da suka wuce, a halin yanzu sun zama kanawawa ba kanawa ba domin kuwa Kano ba ta ransu. Abin da ke ransu abin da zuciyarsu ke so. Duk wannan shimfida ce na ke yi dangane da yadda aka sa ido ganuwar birnin Kano ta zagwanye ta lalace ake kuma kokarin shareta daga doron kasa duk da irin kimbin tarihin da ta ke da shi.Saboda haka, za a lura da wani abu guda, an kusa share Ganuwar Birnin Kano daga doron kasa. Wannan shi ya fi damuna matuka gaya.

Tarihin Ganuwar Birnin Kano

Duk tsoffin birane a kasar Hausa wadanda aka kafa kafin dauloli da ma wadanda aka kafa bayan kahuwar dauloli ko bayan jihadi suna da Ganuwa. Tsofaffin birane kamar su Kwatarkwashi da Birnin ‘Yandoto da Birnin Katsina da Birnin Koga da kuma birnin Kano suna da Ganuwa. Akan gina ganuwar gari ne kuwa domin a kare gari daga hare-hare da suka yi yawa a wancan zamani. Birnin Kano ko ace Daular Birnin Kano ta sha karawa da Daular Katsina da ta Zamfara da ta Zazzau kai har ma da su Damagaram.

Domin a kare birnin da kuma jama’arsa ne a cikin karni na 12 (kusan shekaru 800 da suka wuce) aka fara gina ganuwar birnin Kano. An fara gina Ganuwar Birnin Kano a karni na goma sha biyu a zamanin Sarkin Kano Gajimasu wanda ya yi zamani a tsakankanin shekarar 1095 zuwa 1134. An kammalata a zamanin sarkin Kano Jusa. Kamar yadda Dr. Adamu Tanko na sashen labarin kasa na jami’ar Bayero ya yi bayani, katangar a zamanin ta kewaye ~angaren Dala da Gwauron Dutse ne. Har yanzu in aka je wurin kofar Mazugal za a ga burbushinta.

Daga nan sai ganuwar ta yi arewa ta bi ta Kofar Ruwa/Linkwi ta kofar Waika da kofar ansakali. Daga nan sai aka juya ganuwar ta yi gabas ta bi ta wajen kurkukun Gwauron Dutse. Ganuwar ta gangaro tayo wajen Masallacin juma’a na birni sannan ta yi wajen Asibitin Murtala ta mike ta kofar Wambai. An zagaye birnin lokacin kenan. A karni na goma sha biyar, saboda yawan jama’a da ha~akar harkokin kasuwanci, birnin Kano ya kara ha~aka. A sakamakon haka ne Sarkin Kano Muhammadu Rumfa wanda ya kara fadada ganuwar Kano. Dr. Tanko ya bayyana cewa Sarkin Kano Muhammadu Rumfa ya kara da’irar ganuwa da kusan kashi 51 kuma ya tayar da gidan masarautar Kano ya matso da ita dai-dai inda take a hali yanzu ta yadda ya shiga sabon birni, tunda kafin ayi hakan, inda gidan Sarki yake a halin yanzu a lokacin wajen badala ne. A wannan karon ne aka sami kofofi kamar su Gadon {aya da Dan Agundi da kuma kofar Na’isa har ganuwar ta tarar da kofar Kansakasli.

Lokaci na karshe da aka kara fadada ganuwar birnin Kano shine a karni na goma sha bakwai a zamanin sarkin Kano Muhammadu Nazaki, sarki na 28. Wani masani ya yi hasa- shen cewa Wambai Giwa shi ne ya yi wannan gagarumin aiki a lokacin da Sarki ya tafi yaki da kasar Katsina. Ganin cewa shi wambai Giwa bashi da lafiya a lokacin da aka tafi yakin, sai ya yi tunanin me zai yi ya burge Sarki in ya dawo! An ce a lokacin da aka yi wannan aiki sai da aka yanka shanu dari. To ganuwar birnin Kano da muke gani yanzu, a wannan lokaci ne aka ginata. Ba za a ce ba a kara yi mata komai ba tun daga lokacin har zuwa lokacin Jihadi. Babu ko shakka ana yi mata ya~e ana kuma kyautata ta. Wannan dalili shi ne ya sa har ta kawo yau muke ganin sauranta.

A taron Cikar Kano shekara 1000 da soma mulki, Dr. Tanko ya yi tambayar cewa da anci gaba da fadada ganuwar birnin Kano ina za ta kai a halin yanzu? Har yana cewa da kila yanzu ta kai Kura.

Ba sai an yi dogon bayani ba. Kowa zai iya fahimtar dalilin gina ganuwar gari. Kuma kamar yadda aka fada a baya, ba birnin Kano ne kawai ke da ganuwa ba. Manyan biranen kasar Hausa kamar su Katsina da Zazzau da Sakkwato duk suna da ita, to amma in anje yau kila sai dai a tarar da kaofofi kawai ba ganuwa. {anana garuruwa ma kamar su Kausani a karamar hukumar Wudil suna da ganuwa. Ana kyautata zaton cewa kafin zuwan turawa akwai garuruwa fiye da dari masu ganuwa a kasar hausa, amma yanzu duk sun zama tarihi saboda sakaci da rashin kishin tushen da mutum ya fito.

Inda za a iya nuna mana majigin yadda ganuwowin birane suke a kasar Hausa kafin zuwan Turawa da an burge mu da kuma mun fahimci cewa kakanninmu wayayyu ne kuma masu basira da fusaha. Ku duba yadda Turawan Mulkin mallaka suka dauki bakar fata a matsayin koma-bayan halitta, amma da suka zo cin Kano da yakI sai da suka sara wa kakanninmu.Lord Lugard a 1903 da ya zo Kano, ga ruhoton da ya aika Ingila dangane da Badalar birnin Kano.“lokacin da dakaranmu suka iso Kano sun iske wata babbar Katanga mai matukar kwari wadda ta kewayen birnin. Wannan Katanga ta kwancewa hafsoshinmu kai domin ba su yi tsammanin ganin wani abu kamar haka ba. Ni kai na ban ta~a gani ko tunanin zan ga wani abu irin wannan a Afirka ba. Ganuwar ta kai mil goma sha daya tana da kofofi guda goma sha uku (13). Daga bisani an auna ta an ga cewa tsawonta ya kai kafa 30 zuwa kafa 50, fadinta kuma kafa 40 ne. Akwai kududdufai a gabanta da bayanta”

Makomar Ganuwar Birnin Kano

Tun daga farko-farkon shekara ta dubu biyu na fara rubuce-rubuce akan matsayin Ganuwar Birnin Kano a halin yanzu, an buga wasu a jaridar jihar Kano watau Triumph. Ba komai ya sa na soma rubuce-rubuce ba sai don ganin muhimmancin yin haka, a matsayina na malamin Jami’a kuma marubuci, ina ganin ta hanyar rubutu ne hanya mafi sauki a gareni in isar da sako ga wadanda abin ya shafa, wadanda za su iya yin wani abu da kuma wadanda ba za su iya yin komai ba.

Duk wanda ya zagaya birnin Kano yanzu zai lura da cewa akwai alamar cewa a wani zamani da ya wuce tsohon birnin a kewaye yake da ganuwa. Ita wannan ganuwa tana daya daga cikin muhimman kayan tarihi da Kano ta dauri ta bar mana. Sai kuma abin takaici shine gani yadda aka yi sakaci har ganuwar ta zagwanye. A wasu wuraren ma babu ita babu alamarta, misali daga kofar Nassarawa (ta inda Nasara suka ci Kano) zuwa kofar mata babu ganuwa. Amma daga kofar Nassarawan zuwa har kofar Waika da sauran alamunta. Abin tambaya anan shi ne laifin wanene?

Zuwan masu Jihadi Kano bai sa an wulakanta badala ba, zuwan Turawan Mulkin mallaka bai sa an yi watsi da kula da badala ba. Lalacewar badala ya somo ne bayn tafiyar Turawan Mulki, bayan mulki ya dawo hannunmu. Wannan ba karamin abin bakin ciki ba ne. Ta kai yau kowa na da ikon sare badala ya yi bulo da kasar ko kuma ya yi gini a bisanta kuma babu wanda ya isa ya ce masa me yasa. Ta kai cewa harabar badalar ta inda mai wucewa zai iya hangenta akalla ya tuna cewa kakannin mu sun yi abin a zo a gani hukumomin Jihar Kano, wadanda hakkin kare martabar mutanen Kano ke hannunsu sun rabe wurare an yi manya-manyan gine-ginen shaguna da wuraren ajiye ko sayar da motoci. Duba daga kofar Nassarawa zuwa kofar Kabuga. Abin tambaya anan shin me Masarautar Kano ke yi akan wannan barnatar da kayan tarihi da ake yi? Me hukumar gidaje da wuraren tarihi ta kasa take yi? Kuma me hukumar tarihi da al’adu na jihar Kano ke yi? Sannan kuma me mutanen cikin birnin Kano wadanda kakanninsu ne suka gina ganuwar, suke yi akan hakan?

To, ba za a ce ba a yin komai ba, domin na sadu na shugaban hukumar gidaje da wuraren tarihi ta kasa na kusa tattauna da shi akan matsalar. Malam Musa Humbolu ya yi mani bayanin cewa Masarautar Kano, musamman mai Martaba Sarkin Kano suna yin iya bakin kokarinsu, sai dai an fi karfinsu ne. amma ya koka akan cewa wane da wanen Kano ne abin bai dame su ba kuma sune ke daure gindin ~annata badalar Kano.

To a gaskiya da sake. Bai kamata mutane su zuba ido ana kasha mana tarihi ba. In dai har za a rika cika baki ana cewa gari ba Kano ba dajin Allah, yaro ko da me ka zo an fi ka kuma Kano Jallah ce babbar Hausa, amma a kasa kare mata kayan tarihinta a gaskiya an ji kunya. Duk manyan mu sun zagaya duniya sun kuma ga abubuwan tarihi da al’umu suka bari, sun kuma san muhimmancin adana kaya da wuraren tarihi, amma a ce sun kasa cewa uffan akan kyautata badalar Kano. A kasar Hausa gaba daya fa ba mu da wasu muhimman kayan tarihi da ya wuce badala. Bayan Rijiyar Kusugu da Hubbaren Shehu da marina me muke da shi wanda zai nuna ayyukan kakanninmu?

In har Turawa duk da wayewar kansu ta zamani za su rika adana kayan tarihinsu don me mu ba za mu yi ba. Lokacn da na je Ingila a 1998 na je wani wuri da ake kira Stonehenge. Na sha karanta tarihin wajen a littatafai kuma Allah Ya nufe ni da zuwa wurin. Duwatsu ne aka yi a zagaye, sai masana sun ce an gina wurin ne shekaru 5000 da suka wuce. Duk da cewa an dan ta~a tsarin duwatsub har yanzu wurin na nan a killace kuma mutane daga ko’ina cikin duniya suna zuwa kullun suna gani. Ana kar~ar kudin shiga da kudin kuma ake ci-gaba da kyautat wurin, bayan gudunmuwar hukuma da masu kudI da sauran jama’a.

Kammalawa

Saboda haka, lokaci ya yi da mutanen Kano za su fara tunanin dakatar da rushe ko kare badalar Kano da kuma fara shirye-shiryen tada ita. Misali, in an yi niyyar tada badalar Kano ba abinda zai hana. A fara daga kofar Nassarawa zuwa kofar Ruwa. Daga bisani a tada sauran ~angaorin. Wannan ba abu ne da zai gagara ba sai dai in ba a yi niyya ba. Rashin niyya kuma mun san ba zai kai mu ga nasara ba.

Idan da gwamnatin Jihar Kano tare da Masarautar Kano da mutanen Kano za su daura niyya tada badala, na tabbata Gwamnatin Tarayyar Nijeriya da Majalisar Dinkin Duniya da wasu kungiyoyi da hukumomin kas ashen waje ba za su kI taimakawa ba.

Amma mu kan mun yi kudurin ci gaba da fafutukar kare badala da kokarin tada ita matukar rayuwarmu kuma ko ba wanda zai yi wani abu a halin yanzu mu, mun fita hakkI tunda mun fadakar mun yi nasiha mun kuma ilmantar. Saura da me kila a wasu shekaru masu zuwa za a sami wani Sarki Gajimasun ko Jusa ko Muhammadu Rumfa, ko ma a sami wani Wambai Giwan da zai tada badalar Kano, daga nan kuma a tada na sauran biranen {asar Hausa. Muna fatan daga wannan rubutu mutane za su fara tsumuwa.

INTERVIEW WITH SULAIMAN IBRAHIM KATSINA

This interview was conducted in London on the 11th November 1998 when I was in the UK.

Re: Intellectual Mischief in Zamfara Politics

This is a response on my article on Zamfara State, Nigeria.

I read with great interest an article published in the Leadership Newspaper of July 9, 2009 titled Intellectual Mischief in Zamfara Politics, which is a response to my earlier article The Stakes in Zamfara State published in Daily Trust of July 1, 2009. The article by one Adamu Bungudu was much anticipated. Ordinarily I would have dismissed it because it plays the same music that write ups like mine attract. But the writer who to my expectation is a ghost has raised some fundamental issues that I need to respond to in order to put records straight. I will not respond to all he raised because he does not seem to have a good grasp of what my article is all about. He is blindly defending the governor of Zamfara State with such vigour of an intellectual mercenary and a seasoned sycophant.

In the beginning of his article he said “It is perplexing to hear people saying things that cannot stand the test of truth or simple logic and yet laying pompous claim to being an ‘intellectual’” he went ahead to question my academic position and argue that as a geographer I am ignorant of Zamfara Political Science and history. What I want to tell Bungudu is simply that the issues I raised are clear, every right honest person knows that there are enormous political problems in Zamfara State and they have distracted its leadership from performing its duties. It is as simple as this.

He argued that I am “hardly known in the rank of popular or prominent citizens of Zamfara State.” Mr. Bungudu I don’t have to be popular or prominent in Zamfara State to express my views on what is happening there. I am an indigene of the State but not a local champion. Go to http://www.google.com/ and type my name you will see what you will see. Your arguments that only those academics that are concerned with the socio-political affairs of the State are known and recognised by the masses and the elite are familiar with and accorded recognition is understood very well and that’s fine.

The fact that you don’t seem to know me and no one is obliged to accord me any recognition being him an elite or the man on the street did not change the fact that I hailed from Zamfara State. But it may interest you to know that I have probably contributed more for the development of Zamfara State than you have done.

I may not be humble to tell all I have done, but it is good to tell you a few things I have done and allow you to do some investigations and find for your self. Before I give you some insights, it should interest you to know that Zamfara State did not spend a kobo in my education. Kano State funded my primary education. Sokoto State funded my Secondary education, my Bachelors and Masters degree. When I registered for PhD Zamfara State was created and I applied for support and not a single kobo was given to me despite several visits and reminders to the scholarship board. Go and look at the records.

After Yerima came to power in 1999, I sent him several proposals that may advance the State, what I can’t say is whether he got the proposals or not, but I did. By doing that I have done what I am supposed to do. In 2001 while in the US on a Fulbright fellowship at the heat of the Shariáh debates a colleague (Salisu Danyaro) and I opened a website for the State free of charge and we used it to improve the image of the State, http://www.zamfaraonline.com/ is still running even though we have not updated it for a while. We received many inquiries which we responded to and many other things which we forwarded to the State Government that has no time to respond. We have done enormous public relations work for the State and its people that would have costs the State millions of naira for free.

Go and ask people who have passed through Bayero University Kano and students who are still there, in fact go and ask ZAMSA what role I have been playing for the development of education in the State. Take some time and visit http://www.hausa.aminus3.com/ and see something promoting Zamfara State. Ask the director press of the governor about an offer I made to the State. Ask the DGs and commissioners of the Ministries of Agriculture, Lands, Environment about the offer for training Zamfara civil servants on Environmental Management and Land Resources I made to them, and ask them if they have utilised the opportunities. Ask them what they told me. I mentioned these to show you that I do care about Zamfara State even though I stay elsewhere.

There is much more, I shouldn’t be the one telling you. If you are really the serious type do your homework well and please ask Professor Saídu Gusau and Dr Bawa Gusau about me. You would probably hang yourself out of shame.

The guy that is not prominent, not recognised (that’s me) is “recently been sounding his friends out about his new found interest not just in politics but even in becoming governor in 2011” what an absurd and narrow-minded reasoning. Your effort to impress Governor Mahmuda Aliyu Shinkafi will end up making him angry because you are talking like a street political thug. In any case if I want to contest for any position in 2011 in Zamfara State can anyone stop me?

Mr. Bungudu questioned why I focused on Zamfara intellectuals and even among them I addressed those teaching in the Universities. But it is a very simple thing. I am a University teacher and that’s my constituency and there is nothing wrong if I start with them. It is as simple as this. But most importantly, you don’t seem to know your history lessons well and if you’re a Political Scientist, may be you just got a degree and left the knowledge in the classroom. Otherwise how can be so naive not to know that change is usually initiated by a few and implemented by many. If you have read your history lessons well you must have learnt about the few intellectuals that have initiated the Sokoto Jihad and the role Zamfara masses have played.

Mr. Bungudu went on to blindly defend governor Shinkafi as if my article is about Shinkafi. I know what Shinkafi has done and I admire him for what he started. If Mr. Bungudu understood my article well, he would not have wasted his energy but it is understandable. My thesis in my article is that while Shinkafi has started on a good footing, political problems have distracted him and that has affected the State, he need to come back on tract. QED.

I did not spare any segment of the society in Zamfara State; I blamed the political class, the Ulama, the bureaucrats and the intellectuals. If you are honest enough, I did not spare Yarima or Mahmuda as governors because they must take responsibility for whatever happens in the State under their stewardship. If you like Mahmuda ten times, I like him a hundred times more, if you don’t know this, he knows it. . I want you to please visit http://tagarduniya.blogspot.com/2007/12/commending-zamfara-state-government-on.html (also published in Sunday Trust) and see what my views were on Shinkafi’s government in 2007. I cannot remember Mr. Bungudu sending a commendation response to hail me for supporting Shinkafi’s educational policies.

Therefore it is not about liking or hating anyone, it is about helping them to come back on track. If any other person is not aware that Shinkafi is distracted by the political problems of the State, you truly do and why can’t you tell a simple truth Mr. Bungudu? What’s wrong with you?

In the end Mr. Bungudu accused me of ‘undue radicalism’ which I am so happy about because he is busy being a tested toady. Before I conclude I want to tell Mr. Bungudu that in this rejoinder I have tried so hard to be considerate because I clearly understood his dilemma. Man must survive.

I wish to reproduce a few of the responses I received on my article in question so that you understand what we are talking about. All the comments are anonymously published to protect the confidentiality of their authors. But I want to assure you that these responses are from across all segments of Zamfara Society. They are reproduced unedited.

”We must salute you,for your patriotic contribution on today’s daily trust all the honest patriotic citizen of Zamfara are proud of your courage... we are solidly behind you we will participate in Any way you need us. Good luck”

“The feud between Mamuda and his former boss will not come to light Zamfara with good news. It is recorded that history gives a devil his due. Our young and raising state suppose to be a child dreading from the fire that engulfed other states: Adamawa, Sokoto and other states. I believe that now I am not along that Mamuda started well but, now some projectss still assume no beginning, while others are running stagnantly. The call from Dr Adamu, for an umbrella of Zamfara state intellectual indigenes teaching in universities is a giant effort, which need a broader perspective of all intellectuals in the academia not only universities.”

“…. On the other hand the 1year of GOV,Mamuda is better than 8years of SEN. Yarima. Because of the 1st year of GOV. Mamuda he faced the challenges of infrastructure and developmental projects towards the transformation of the state.But the problem of GOV. Mamuda administration are, his 2nd term ambition to retain his power. As up now nothing is going on all the developmentals projects has been stoped. The only things remain is political thugry crisis and tensions.At this juncture let me use this golden opportuanity to advise GOV.Mamuda you should continue with the projects that you ignore. Because is the kind of administration people of Zamfara are yearning for now, not 2nd term.Further more DR YUSUF ADAMU, sir its my honor and previllaged to notified you that on behalf of myself and entire members of grassrot , soliderity movement [ G S M ] We are together with you sir.”
“Good morning. You made an interesting write-ups about Zamfara State political imbroglio and its docile people. The issue is, the paper has drawn the attention of concerned zamfarawas. It seems the intellectual community carry the most blame, forgetting that this communty is few and insignificant in proportion compared with the larger society.”

Prof. we have done our best towards sanizing political rascality existing in the state. Remember our words are not counted because we are not involve in messy politics that has no room for vision, mission, rationality or sense of direction.

As you rightly observed, Dallatu has started his political tenure well, but along the way the political gladiators in the state hijacked the political structure to serve their own ends.”

“I read your article on Daily Trust of Wednesday 1st July 2009. The article is very interested and I support your views 100%. Please go ahead with contact of people of cited minds. I assure you of my support for anything that will move our state forward.”
By way of conclusion I wish to call on people like Mr. Bungudu to be reasonable when they react to criticisms. We are partners not enemies and we are always willing to dialogue with people who share different opinions from us. I look forward to meeting you in person one day so that we can debate one on one.

Finally, I wish to use this medium to inform Zamfarawa that it is the responsibility of every Bazamfare worth his salt to be concerned with what is happening in the State, Shinkafi cannot work under this atmosphere and so there shall be no progress. Lets all join hands together and pull our State out of the political mud it is in now. So help us Allah.
July 10, 2009. 1:20 am

Published in LEADERSHIP newspaper of July 15, 2009 (But edited version)

The Stakes in Zamfara State

From 1999, Zamfara became a household name in the world because the State government has re-introduced the Shari’ah legal system, an act with caused a lot of uproar within and outside the country. Zamfara did not go off the news eyes, because it became the only State where a deputy governor succeeds his governor, it did not stop there, soon it dawn that the new governor Alhaji Mamuda Aliyu Shinkafi is soon to be in conflict with his former boss Yariman Bakura.

That conflict became too complex that it nearly ground the State, instead of that to be the end of the conflict, the governor, to the disappointment of many decamped to PDP. Now, the internal conflict within Zamfara PDP and pressure of the opposition ANPP has grounded the State. Zamfara is now grounded, and we as citizens of the State must face the challenge of taking the State out of this doldrums. We can’t afford to sit down and watch our State wasted in the hands of reckless politicians who have no focus and no conscience. In this article, I am ready to bare my mind and I know many people will not be happy or like what I have to say, but I have to say it.

When Yarima was in power, there are many things I did not like in his style of governance because I feel they will not help the State rather stagnate it. Yarima had the chance of history, he had the blind support of his people, he had the goodwill of politics and he had a lot of money from the federation account to ensure that the infant State got the right infrastructure and capacity for economic development, but Yarima misused his chance. He is a great politician in the Nigerian sense, because he knows how to use the resources of the State to buy his way, he bought everybody.

During his time the assembly was muted and almost useless, his executive council was a puppet, religious leaders were bought and elders became toothless bulldogs. Yarima was principally the only man standing in Zamfara State and he misused his opportunity by spending all his time and resources politicking instead of building solid infrastructural foundation for the young State. Supporters of Yarima will tell you that he is generous and is a giver. What else has Yarima got to show in Zamfara after eight years in office? Politics, and that’s all.

I had no hope when Mahmuda Aliyu Shinkafi became governor that he will have the capacity to inject the much needed substance in governance to move the State forward. His first six months almost proved me wrong. I was surprised to see how he faced the challenges of infrastructure and Zamfara seem to be transforming.

But from the beginning, I sense a danger. The first danger was his inescapable confrontation with Yarima. Despite Yarima’s failure, he cannot be under estimated, because he commands a lot of respect among politicians (whose concern is only about money), and Yarima can harm Mahmuda politically if the confrontation continues.

The second danger I sensed was the madness of second term fuelled by opportunistic politicians. How can a government that is less than a year in office start thinking and investing on a second term? That ultimately lead to a serious conflict and distraction and Shinkafi hurriedly decamped to PDP, an act that bought him unpopularity among the masses (even though politicians all decamped to PDP; that’s where the money is). It was shameful how things turned out, but it happened in Zamfara.

Since Shinkafi decamped to PDP there is so much conflict between the aboriginal Pidipeans and the migrants Pidipeans, on power sharing and resource control. Nothing is going on in the State the only thing that is going on in the State is politics, just like in the Yarima days.

What's happening Shinkafi? Your vision is now blurred, all your will and desire to build a solid foundation for the State is unstable. It is dramatic how Zamfara was turned from a project State to a State where politics is the only business of the day. The State is broke and all the great and giant projects started are there hanging and no body knows what is going to happen, what a tragedy.

Every citizen of Zamfara (those in the State and those in the Diaspora) now live with the fear of uncertainty. The State is now high jacked by some visionless politicians who have no concern for the State or its people but their pockets and political career and no one seem to be doing anything. We have no elders in Zamfara State; we have no bureaucrats who have the guts to confront the excesses of the political class. Our intellectuals don’t seem to pay attention or be interested on what is happening in the State and this is a great disservice on their part.

We have now reached a state that we must remember what Frantz Fanon once said “Every generation must out of relative obscurity discover its mission, fulfil it or betray it” and that “Every onlooker is either a coward or a traitor” and my challenge to Zamfara intellectuals is this: we have a stake in what happens in Zamfara, and we have the responsibility of taking Zamfara out of this mess, we must rescue Zamfara State from the hands of political kidnappers who have hijacked the affairs of our State. Closely, we should refer to the Malam Abdullahi Fodio’s, commentary on Lubab which he said is a summary of Al-Madkhal of Muhammad b. Muhammad al-Abdari of Fezz in order to realise our duty to our community as intellectuals. By this I wish to extend invitation to Zamfara State indigenes teaching in Nigerian Universities to form the nucleus of a body of intellectuals that will start the rebirth of Zamfara State. The revolution must begin now.

This article is published today in DAILY TRUST (July 1, 2009)

TUDUN YOLA ROAD: MATTERS ARISING

[This is about a road constructed in Gwale Local Government of Kano State, Nigeria]

When we heard that a road is to be constructed that will link up Kofar Kabuga and Tudun Yola Village, the residents of Tudun Yola layout were delighted. We were so happy that development is coming to the area. When the work begins, we began to foresee some problems. There were place that were too narrow and were left like that. It means at such points only one car can pass at a go. Secondly when they started constructing the drainage patterns they realised that they are just too narrow to adequately manage the sewage of the area. We tried to draw the attention of the contractors, the chairman of the Local Government and the Managing Director of the Urban Development agency, but were simply ignored. But the worst came when the road was said to be completed.

The road is 2.5 kilometres; it looks like a draft to us. It does not look like a completed road, so we asked about how much it costs, someone told us it is worth over N90, 000,000 (unconfirmed) and that the contractor is a politician. Our concern about the quality of the road was dosed by some people who said that’s how local government build their roads (that’s LGs do a bad work always). But after going through some local governments within the metropolitan we realised that that’s not true.

What makes me surprised was when I went to Karaye town on a research assignment, I saw the roads constructed by the chairman and was impressed because it looks like the roads constructed by the State Government. I also saw another one at Rimin Kebe constructed by the Nassarawa Local Government Chairaman, it looks good. What came to my mind immediately then was whether the chairmen of Karaye and Nassarawa ‘masu akidar Malam ne’ because they built roads that looks as qualitative as those constructed by the Shekarau administration. If so then, is the chairman of Gwale following a different akida?

But on a serious note, I wish to call on Governor Shekarau to send his monitoring and evaluation team to examine that road. If the 2.5 kilometre Tudun Yola road is completed as it is, it should not be accepted because it is poorly and shabbily done. It will be degraded after this coming raining season and all that has been spent would have been a waste. I am sure Dr Shekarau and the Emir of Kano have seen the road on May 1st when they open the darul hadith Jumaá t Mosque. The State government should also investigate the cost of the project, if it is indeed over N90, 000,000, it should be investigated before EFCC come and do theirs.

It is our hope that the road still be completed to match the quality Kano roads are known for under Shekarau.


This article was published in Sunday Triumph Newspaper and the Leadership Newspaper (All Nigerian Newspapers)

Below are copies of the letters we wrote to the Chairman of the Local Government and the Managing Director of the State Urban Planning and Development Agency.

July 22 2008


The Honourable Chairman,
Gwale Local Government
Kano State

Dear Sir,

Construction of 2.5 km Kabuga-Tudun Yola Layout Road: An Observation

The Tudun Yola Advancement Association wishes to commend you for the important road project you embarked upon (Kabuga-Tudun Yola Layout). This is a historic and epoch making project that will stamp your name in sands of history.

In view of its importance, the Association wishes to make an observation which it feels would not only improve the work but also make it worthwhile considering the huge amount of money being invested.

There are some areas at the opening of the road from the Kabuga to Tudun Yola layout that are narrow because some people have erected structures on the road. Those places need to be expanded even if it means demolishing some structures. Sir, if this is not done, all the efforts put in this historic and gigantic project would be lost to the chaos those areas would create as soon as the Darul-hadith Jumaát mosque and Islamic school start operation.

While wishing you all the best in this important work, we pray, you would use your good office to ensure that the work is done properly.

Thank you.


Yours sincerely,


Dr. Ali Tijjani PhD
Chairman
July 22 2008

The Managing Director,
Kano Urban Planning and Development Agency
Durbin Katsina Road
Kano

Dear Sir,

Construction of 2.5 km Kabuga-Tudun Yola Layout Road: An Observation

The Tudun Yola Advancement Association is delighted with the historic and epoch making road project being undertaken at Kabuga-Tudun Yola Layout by Gwale Local Government Council. In view of its importance, the Association wishes to make an observation which it feels would not only improve the work but also make it worthwhile considering the huge amount of money being invested.

There are some areas at the opening of the road from the Kabuga to Tudun Yola layout that are narrow because some people have erected structures on the road. Those places need to be expanded even if it means demolishing some structures. Sir, if this is not done, all the efforts put in this historic and gigantic project would be lost to the chaos those areas would create as soon as the Darul-hadith Jumaát mosque and Islamic school start operation.

While wishing you all the best in this important work, we pray, you would use your good office to ensure that the work is done properly.

Thank you.

Yours sincerely,

Dr Ali Tijjani PhD
Chairman

Binta Salma Mohammed (1969-2009): A tribute

I don’t know where to start. We lost Malama Binta as she is popularly known by writers Kano. The last time I went to visit her, she was very hopeful that she will recover and me too. Although I was deeply troubled by her condition, I was prayerful that when she recovers, we shall continue with any of our many projects, we have many literary projects, just like those I have with her husband Ibrahim Sheme, he calls them ‘one of those projects’ Although we cannot stop her death, we are saddened by her demise. She was a nice person, a brilliant writer, a generous mother and inspiring teacher. Allah ka jikan Binta Salma Mohammed.
I first met Binta sometimes in 1995 after I joined the services of Bayero University Kano as an Assistant Lecturer. My good friend (then) Adamu Idris Tanko and I were into writing and ANA activities. In our search for fellow writers we stumble upon Binta and from then on we became not only fellows but almost as brothers and sister. We became her brothers, she became our sister. We move together all the time, we eat together, we close work together because then we all live off campus. Tanko has a yellow Toyota Corolla we named ‘old faithful’, he drops her at her home in NNDC quarters and I drop at Gadon Kaya while he drives to Jakara where he lives. We attend her lectures, she attends ours, she attends our seminars we attend theirs. She almost became a Geographer. When we went to the Jos Plateau with her on our annual field course, she walked with us to Pankshin scarpland, Kerang Volcanic Plug, Kurra falls and was greatly inspired and wrote a number of beautiful poems. In fact, it was our influence that decided the title of her first published collection of poems ‘Contours of Life’.
In 1997, when ANA Kano proposed to start its bilingual creative writer’s fora, it was Binta that I turned to for support and advice. While I contacted (then) Dr Saleh Abdu about the possibility of starting Bayero Poetry Society which was suggested by Rajiv Bendre (then director of the British Council, Kano), Binta and I were discussing the possibility of starting a joint forum between ANA Kano and the Department of English and European Languages (then) of the BUK. She was able to convince her department to partner with ANA to submit a proposal to the British Council. Two of us wrote it and sign, she representing their department, I representing ANA, and we became the co-founders and first co-ordinators of the now famous Creative Writer Forum. I can remember vividly how it all began. The first meeting has few of us, Binta, Maigari Ahmed Bichi (then Kano State Deputy Librarian) Tanko and me. We met and read to ourselves what we had. Subsequently we continue to meet on monthly basis, sometimes only three of us, but we still read to each other, after about six months, we were able to attract our friends, students and colleagues and by September 1998, we were a full house. All of us will remember and very much appreciate her contributions to the monthly proceedings.
Binta continued to mentor young poets like Ismail Bala Garba, Aisha Zakari, Zaharadden Kalla Muhammad Kabir Muhammad, Badsha Muktar, Aliyu Abubakar, Umma Aliyu, and a host of others. We attend ANA conventions together and one day while going to Abuja, we branched at Kaduna where we met with Sheme and travelled together to the convention. On the car we started writing a poem which continue to grow as each of us (Tanko, Binta, Malumfashi, Sheme and I) contributed. It was published on New Nigeria’s WriteStuff. It as after that meeting with Sheme a new chemistry was started. We realised that someone is going to rob us. But because he was one of us, when he said to me “I am interested” I said try your luck, he did and he took her hand into matrimony. I can remember that we had a special reading at Royal Tropicana hotel. I compiled the poems and give them a title Contours and Potions combining their two books ‘Contours of Life’ and Sheme’s “Malam’s Potion”‘ Some of the poems are presented below:
‘Contours and Potions’
Edited by Yusuf Adamu


Creative He & She
Yusuf Adamu

Poetically they declared
‘I think I love you’
Like FICTION it seem
To the he & she
Meeting like a SHORT STORY
Making it appear like a PLAY
Stranger than FICTION
It finally became
The creative Sheme
Has taken the Creative Binta
Into a literary voyage
With a social face
A romantic soul
Let’s wait and see
What kind of children that will be
Whether they be just smiling babies
Or wordy babies or both
Muna murna

April 8, 2000 Gandun Albasa


Contours of Life
Adamu Idris Tanko

Contours of life
That’s from the poet’s bride
Yes she caught it right
She caught his
Malam’s portion in good time

Indeed a hopeful beauty
He the gentle kind
I ever know
I pray for a peaceful
Home, a blissful
One for both of you
So many golden seeds
The soil is fertile now
And the season is rainy too
Great you ‘re through
With the downs of life
Now the golden moment begins
8/4/2000 Royal Tropicana Hotel

SALAMATU
Isa Ibrahim

“Love is the fate which draws
Two people together”
So she said in her Contours
And marriage?
“that fate that seals semblance”
So she might say
As her fate brings not
A shame but Sheme
And not a sigh but Salma.
What a well-paired couple!


Literati Knot
Nura Ahmad
(for Sheme & Salma on their wedding day 8th April 2000)

It’s not a meet’s
between egg and stone
Rather between paper and pen
Whither the pen without paper
Paper without pen?
What a literati knot

The Bride on her wedding Day
Isma’ila Bala Garba

Poetry so bold like April Sun
It flashes across the room
A ball of light in the night
Leaving behind a trail of words:
Confetti of poems showers on every head
It patches every face
Like a perpetual smile
Of a bride on her wedding day
It whirls loudly in the room
And we all rise up chanting
Singing
Laughing
Oh, marriage is nothing
But the poetry of the mind
Being read at
A wedding day

Happy Wedlock
Obinna Ezenwanne

Beauty accompanied Brains.
Icon of Knowledge and feminity
Nourishing us-comforted in our gains
Thawing up our icy mentality
An inspiring you are our minds

The D-Day
Aisha Usman Bugaje

I have to be there
I got to be there
Sun and rain will not stop me
Neither do chemistry
The wedding of the millennium
The literary union
I cannot afford to miss

The charting and laughing
The eating and drinking
The congratulations of
Friends and well wishers
I have to be part
Part of the celeberation

8/4/2000.

TWO OF A KIND
John Jekpe

Wedding bells for a duo tolls
Two of a literary kind they are
The malam’s Potion reacts
With the Contours of life

“Richard Burton Weds ‘Liz Taylor”
An “Hassan-Tom” marries “Fatima Usara”
A dramatist takes on a poetess
To plaugh and to plunder?
To date and dirt
Almighty has joined
Woe unto him who undo
Union of literary titans

OUR BINTA
Kabiru Umar Gano

Our fear, our pride
Our jewel in the dust
Our choice

Our poetess
Our love
Our Bint

The sea you light
The heart you light
The throat you clear, are you the tea?


This day forever
Ogbu S. Ode

This day your beauty
Has found a home
This day your joy forever
Is born
This day I wish
You all I want
This day I give nothing
But dry leaves, dead wood
And words
But
This day, these are to me
Mightier than the General’s smite
This day was my first, I ask
To share elegance
This day, this scribbling nightingale
Perched on Sheme
This day, will mean HAPPINESS
For you BINTA and SHEME evermore
As the ALMIGHTY GOD hear us


A LOVE FULFILLED
Jibrin Baba Ndace

Today, Beauty, Intelligence
Nobility, Tolerance, Aura
Melting into a soul
Today a soul is reaching
Out to a soul
Today, a spirit is reaching
Out to a spirit
Today, she is drawn to
Him like a bee to a flower
Today, innocent beauty,
Unique beauty, holy beauty
Is bewitched by a soul
Today, an Oasis in the desert
Is discovered by a thirsting traveller
Today, the beauty spot of the
Jungle is discovered by a
Brave hunter
Today, a healthy palm tree
Is discovered by an acute
Observer
Today, a pleasure dome is
Discovered by a conquering emperor
Today, love is manifestly
Consummated

A NIGHT TO THE WEDDING DAY
(for Binta & Sheme)
by
Aisha Zakari

Fourteen hours to the wedding
It was then I reached a painful decision
That is when I made a final decision
After long duration of prayers and analysis
After hectic hours of long discussion
After painful discussions
Now my thinking is at its zenith
No going back I promise myself
Binta’a wedding is such a marking stone
In her life and in my life
On her part ‘cos its her wedding day
On my part ‘cos I reached certain decision
Decision of what I really want
I stretch my hands for I am taking it
It has been waiting for me for quite sometime
Now I am here to claim it as mine
I thank the lord for showing it to me before it is late
I bow down to the Most High for making it mine

BEHIND THE VEIL
IBRAHIM DAUDA ALI


BEYOND PROFANITY
UNSPOKEN REALITY
BEHIND MORTALITY
UNWRITTEN ACTUALITY

CANT EXPLAIN
ALOOF THE MUNDANE
CAN EXPERIENCE
WITHIN THE MUNDANE

BEHIND THE VEIL

BENEATH THE UNVEIL

GOLDREN SCROLLS
GLOWING SOULS

WISDOM NAY NUDE
WHELM TO THE TIMULTITUDE


I am unable to publish this collection until this day, but am glad that I kept it for all this while. During her life time we shared knowledge and creativity and I always respect her as a person because of her humility, open mind, friendship, maturity, modesty, chastity, purity, brilliance, consideration, and humanity.

When ANA Kano members visited her a few days before she left for Cairo, I was introducing some of the members to her and then introduce her to some of them saying ‘kin san wadannan sababbi ne’ she smiled and said to me ´Yaya Yusuf (as she fondly call me) most of the new members do not know me, especially those who write in Hausa’ we joked about her only short story in Hausa which she wrote in 1998, about the death of a head of state, which she said we discouraged her from publishing, saying, it was her only work in Hausa language. We enjoyed visiting her as a group and she was so happy to see us. It was a memorable visit. We prayed for her and present some gift from the Association.

When I received the news of her demise, I was confused and saddened, so was and is everyone who knew her. We posted the news on the writer’s yahoo groups (josana and dandalin marubuta). Instantly members send their condolences, some called me and hundreds emailed and text Ibrahim Sheme, her husband. I produced a selection from josana below;
Salam,May the Almighty lord ease and relief her soul of this world's burden. Shower her with bliss, forgive her and bestow her eternal peace ameen.May her husband, Dr. Sheme, her three children, her family and friends be blessed with the fortitude to bear the loss ameen.When our time comes may we go in peace and be remembered as those members of the society who works hard and be positively productive like her ameen.Aisha Zakari


Yusuf,Pls extend my heartfelt condolences to the family and friends of Binta. She was one of those who genuinely love the arts and displayed so much to the best of her abilities. I can’t recall all the great and memorable encounters I have had with her: she remains very fresh and evergreen as an honourable woman.
Remi Raji

Dear Ibrahim, pls accept my condolence. Allah gave and Allah takes. Who are we to question the timing, or even the decision. May the departed receive pardon and the coveted prize of paradise. Amin.
AHMED MAIWADA
I am sincerely sorry to learn of Binta's passing. We were together in a writers' workshop years ago (I believe 1995?), and we never met again. I didn't even know she was married to Sheme, like Binta a distinguished friend I came to know many years later. My heartfelt condolences go to her husband Ibrahim Sheme, their children, and their entire family members. May Allah in His infinite mercy grant her eternal rest.
Obiwu
We have lost a gem, a friend, a mother, a wife, a teacher, a mentor, a poetess, a generous human being and a dear colleague. What we must do is to continue to pray for her and her kids. We hope, Sheme will ensure that all her unpublished works are published and as fellow writers ensure that we keep her memory alive. I will finally close with one of her poems I love very much.

GRANT, GOD

Grant, God
A clear release from pain
From enemy and from those that envy
And destroy while they build success
Over our misfortunes
Grant, too, friendship and love
Grant, God
A release from this anguished cry
From this loneliness and helplessness
From wild winds crying out against us
From life’s stillness and stones without juice
From robbers who strip us of our laughter

Hausa Literature and the City

Introduction
City as an entity and as a process and phenomenor has fascination forvarious disciplines as it provides a basis and framework for theunderstanding of human achievement. This has prompted Haider todescribe the city as "a school without walls, a library withoutbookshelves, and a classroom without desks, blackboards and chalk.There are no identifiable teachers, no uniformed class of students".He further sees the city as an anthropological manuscript with all itsmisspellings and torn pages, but also an abode of a society's saintsand sinners. Thus, the city is also an honest expression of society'sbeliefs and values. This indicates that a city in its self is enough ateacher and its citizens are its students, as Haider further said citycitizens never graduate. The city always has something to offer. It istherefore not surprising when a city becomes a meeting point betweenall kinds of writers and critics.For the writer, the city is his laboratory but also a text from whichhe receives inspiration for his writings: because the writer mustwrite out of what he sees around him and he must write truthfullyabout it, or he must come to terms with what is ugly in it, andpretend that it is not bad. This might be the reason why some citizensof the city must make their voices heard through the medium of writing.Literature is a clear reflection of societal happenings. He furtherargued that writers as custodians of literature do not exist in avacuum. Rather, they write out of their cumulative experiences derivedfrom the existing social framework and reality operating in thesociety in which they live. Thus, the writer's (the creative writer inparticular) output is to a large degree a product of his personal orsocietal experiences.The critic on the other hand is not there to create stories but tostudy them. Writers' expressions in terms of stories, poems or playsneed to be studied carefully in order to understand their meaning andascertain their relevance to the society. This has become necessary asthe society has its own measures of checking excesses. Writers likeother citizens can do good to the society and can as well do harm.Therefore, writers can sometimes get into trouble when critics refuseor fail to appreciate their work.

The City: By all standards Kano is a city. It is an old city datingback to over one thousand years, the largest inland port south of theSahara, and a major commercial and industrial centre. It is adual-city centre. These features have given it the capacity to pullpopulations from far and near to its two city structure (traditionaland modern) existing side by side. Kano-City, therefore becomes anactive centre of culture, learning, commerce and what have you.Kano offers a lot of activities and services to keep the writer andthe critic very busy. It is enough a laboratory and a library as wellas enough a market for the writer to develop and propagate his ideasand sell his books. It is enough a landscape with all its highlandsand valleys to allow the emergence, growth and cultivation of allkinds of ideas and criticisms.One is bound to find all kinds of tastes and inclinations fordifferent literary themes, styles, and languages in a heterogeneousand cosmopolitan place like Kano. It was therefore not surprising whenin the 1950's and 1960's as well as the late 1970's Kano producedstrong poetic voices that greatly influenced the politics of protestand the progressives. In the 1990's, Kano-City led the bandwagon ofneo-religious singers, whose traditional roles were earlier restrictedto places of worship but extended into other social segments of thesociety. Writers and other producers of art over the years entertainedthe citizens, but also interpreted and documented happenings in thesociety at a point in time.

The Literature: Kano did not produce a large number of novelists untilrecently, but it has produced a good number of prolific and importantpoets. Perhaps poetry is an easier and quicker medium of expressionthan the novel. However, from the mid '80s, Kano pioneered there-emergence of the new Hausa novelist. One may ask why Sakkwato,Katsina or Zaria have not pioneered it. It is only right to argue thatKano-City was more a fertile ground for this re-emergence than otherHausa cities for the reasons already provided.The new Hausa novelist emerged in Kano somehow out of circumstances,and this can be reflected in his themes, plots, characterization,style and language. First there was a sort of gap or vacuum created asestablished writers no longer got their books published. Secondly, thepublishing firms publishing indigenous creative works (notablyNNPC/Macmillan, Evans, Oxford University Press, Huda-Huda, Albah,Triumph etc) have been unable to sustain the publication of creativeworks for so many reasons.They emerged without publishers, without good distribution system andwithout financial backing. Even if the existing social order is notinterested in promoting literature, creative writers see to it thatcreativity survives.Young people who became very interested in creative writing began towrite one manuscript after the other, at the same time looking up toestablished authors and publisher for help. When the help was notforth coming they began author-publishing. This gave birth to the newHausa novel and writing. The availability of computers, printingpresses, as observed by Abdallah Uba Adamu, encouraged the phenomenaof the new Hausa writing in general and novel in particular.The new Hausa novelist turned out to be a young person whose interestin politics is minimal, perhaps due to prolonged military rule thatdominated his inner vision and experience. The Hausa novelist of todayseems to be more comfortable in raising social questions thanpolitical ones at the initial stage. This explains why the earlierbooks became very interested in love stories.From the mid 1980s the new Hausa novels started to be published until1990 when they became stable and markets were flooded with all kindsof books. One important book that influenced these writers was AdoAhmad Gidan Dabino's In Da So Da Kauna. This novel is so romantic andso radical that adolescents liked it so much. Among the things thatmade this novel appealing to adolescents is the romantic words used inthe novel, but also the radical option it gives to its adolescentreaders when they are faced with forced marriage proposals.When the final hour approached, she finished her preparation fortaking her life. She went straight to an old well renowned for itsdepth, but now out of use due to technological advancements. Drowningwould be quicker and she was not likely to be spotted before the act.

Besides, the water was bound to be cold and comforting, especially toan eternal visitor.She opened the cover, which had become rusty due to its age, withdifficulty and peered inside. Ah, the water level was high. Therefore,she needed not bother. Sink she must. No fear of floating on the surface."Well, darling I have been true to my words. You alone; none else.Well, I will be here waiting for your arrival. With luck, we will behappily married to each other there and live a life of ouraspiration", she said.She took a deep breath, and then flung her legs down into the emptyvoid of the well. Slash! Sumayya's journey through the dark void ofthe old well came to an end. She became violently sprawled onto a bedrock.... (Pages 42-43).The novels that emerged after this novel provided similar difficultoptions. They also had bias against the rich in the sense that in mostof these books are struggles between love and power. Between the poorand the rich and in which the poor (love) always triumphed over therich (power). Certainly, these options are contrary to what the Hausasociety would consider as being an informed and rational option.Romance forms the framework upon which most novels in Kano are based.This is manifest in their plot, style, language, characterisation,settings and cover designs. Love is always of primary importance andits triumph over any other thing is assured even if it makes the novel'irrational'. What are the determinants of this trend? Well there aresome basic reasons, which can be seen as the major determinants of theromantic trend.i) Age: Most of these young novelists are very young.

Their age rangedfrom 15 to 35 years when they started writing.ii) Marital Status: Majority were single when they started writing andtheir major preoccupation was love.iii) Level of education and exposure to variety literature: Althoughcreativity is a natural gift and does not necessarily depend on levelof education, the more educated a writer is, the more polished andmost likely the wider scope of thinking he will have. In our case,majority of the new Hausa novelists had up to secondary educationwhile some had no formal education at all. Few had post secondaryqualifications with some having higher degree qualifications. Most ofthe novelists also had not exposed themselves to a variety ofliteratures. These reasons may have some influence on how theyperceive things and how they judge and write.iv) Cinema and Television: Because most of the young novelists also goto cinema very often as well watch video movies, their thought isgreatly influenced by romance movies (Indian movies). In fact, most ofthese writers were more interested in making movies than writing. Theyonly settled for literature because they could not afford movieproduction. This is manifested in the trend of adopting books intohome videos nowadays.v) Readership and Market: Since majority of these books are romanticthere is little doubt that adolescents and/or young people would formthe bulk of the readership, hence the market. Novelists in thebusiness have to conform to some requirements in order to sell. It hasbecome a bottleneck to those authors who wish to radically changetheir themes. The only few novelists that are now able to break awayfrom this readership grip are those that are established and have madenames.Why The Media?: The phenomenon as a whole can be seen as an attempt toexpress alternate views by young people on some aspects of our sociallife (especially marriage). However, the novel as an entity has itsgood side and bad sides. Its good sides for example from the mid 80sto date is that the level of reading culture have tremendouslyincreased; so also the literacy level particularly among married womenin Kano.Although cosmopolitan areas with heterogeneous population compositiontend to be liberal, Kano as a city is not. Kano as a twin-city isalways witnessing the struggles between tradition and modernity in thesense that Islamic culture is deeply rooted in the social andpsychological superstructure of city life. On the other hand, thepower of modernity is seriously becoming an influential process tryingto modify that city superstructure. Thus, one cannot easily dismissthe dominance of culture and religion in the values shaping city life.The implications are that things that would otherwise be accepted orignored in a cosmopolitan setting become bare in Kano as traditioncompetes with modernity.As regard the appreciation of literary works, producers of works ofart always seem to have explanation for what they produce. The critichowever will always have questions to raise and perspectives topresent on a particular work of art. The critic can praise or condemna work of art. The critic can be objective or subjective. Depending onwhat the critic wants, he can review a work of art using the rightperspective or the wrong one. However, the relationship between say awriter and a critic is symbiotic as each depends on the other.The situation in Kano is more or less a funny one. The Academia (untilrecently) has not shown interest in the new writing. It was passiveand nonchalant to the emergence, growth and implications of the newliterary culture. But the city, being what it is, provided analternative to the academicians in form of Muslim clerics, the stateowned media houses and indeed some self-appointed moral crusaders toappreciate this new writing. The academics might see the wholephenomenon as a process of transformation but the urban-based criticstake it and measure it on the scale of social morality.This has given rise to many forms of criticism. The new Hausa novelistliterally comes under fire. Alarm was raised about the new writing.Arguments were forwarded that the new novel was an antithesis to theculture and religion of the city. The novel was dismissed as a child'splay and full of immorality as well as a threat to education. The useof the media was intensified from articles in the newspapers to publiclectures and sermons, radio drama and television programmes. They havenot seen any good about the new Hausa novel.Thus instead of appreciating and encouraging the new Hausa novelistthey condemned him and redefined him and his work as amoral,irresponsible, and an enemy of tradition. The public was made todespise, ridicule, and intimidate him. Reading these books becomes ahobby of only the young, particularly secondary school students. Thenew Hausa novelist comes face-to-face with the wrath of the city. Thestate owned media was effectively used in this offensive. For example,Radio Kano (which ironically read these books twice a week) was usedto condemn them through dramas and discussions. The state ownedtelevision station (CTV 67) did the same so also the state ownednewspaper -The Triumph.Creative writers in Kano became weary. The Association of NigerianAuthors, Kano state branch, officials made efforts to contact thesemedia houses so that they could be given a chance to defendthemselves. The electronic media unfortunately refused to allow them achance to air their views. The Triumph was used to publishanti-literature articles and when writers wrote rejoinders, they werenot published. Writers in Kano had to use the New Nigerian Weekly toexpress their views. This made them to raise some vital moral andsocial questions with regard to the use of state owned media tocastigate them.One cannot deny the fact that the new Hausa novel has its parculiarproblems that emanated from the circumstances surrounding theemergence of Hausa novel in colonial Nigeria. Some of these books aremere pulp literature and cannot be taken seriously, but there arethose that are to a large degree serious and promising. In this way,it is the responsibility of the state to look at the whole issueobjectively and then sift the good from the bad and the ugly, thusencourage the good. However, the city and the state unfairly condemnedall without reservation. This has serious implications for the city'sfuture.Al-Farabi argued that the city should show friendliness towards truthand truthful people and condemn falsehood and those that are inclinedto falsehood. Therefore, in our own case, both the accuser and theaccused should be given equal chance to defend their views.It is now interesting to note that the theme of the new Hausa novel isbecoming widened. Now you read love but crime, thriller, fantasypolitics, polygamy and much more. What do we have in the next millennium?The new hausa novel in the next millennium: Hausa novels are publishedin series (book 1, book 2, etc). The cover designs are of beautifulyoung girls. The stories are about love. The writers are secondaryleavers etc. The new Hausa novel has come a long way. In just a decadeand a half, it has increased in number and variety. More young andvibrant writers have emerged. The love stories, adventures, detectivestories, political satire, fantasies are all with us.The young writers are growing with their art. The readership is alsogrowing with time, the story lines, styles and plots are becomingoutdated, and the film industry is taking away the established writers.However, the computer is also more readily available and accessible,the knowledge of publishing and printing has increased, and thewriters have also grown up. The society is facing more problems andthe century is at its end.There are some good indications. Hausa novelists are now prepared topublish single novels, their cover designs are now improving, andinstead of having young, beautiful girls on the cover, we now haveabstract drawings. Writers are now becoming aware of their relevanceand responsibilities, are becoming more committed to improving theirsociety. With these, one can be very optimistic that the nextmillennium will bring some positive changes in the new Hausa novel.On the other hand however, the new Hausa novel is being threatened bythe growing film industry in Kano. This threat is in two ways: firstof all good writers are leaving writing for film production and booksas observed by A. U. Adamu are written not as novels, but as screenplays. Secondly the film production business is more profitable andappealing; this will attract more writers into the industry. By this,the flourishing book industry in Kano may suffer some setbacks.However, more profoundly, it is hoped that the new Hausa novelistswill re-direct and redefine their focus in the next millennium. Whenthe time comes, the state machinery will be fighting it not because ofthe kind of immoral and immature stories published, but because of thesubject of their stories. They will certainly challenge the status quoand social injustice prevalent in the city.

Conclusion: We have tried to examine the ideal city in relation toKano-City. We have examined how a new literary culture has emerged andhow the city and its citizens treated it. We have also argued that thecity and its citizens have not done justice to its literature and callfor redress. Finally, we examined the future of this new literaryculture in the next millennium. By way of conclusion, we wish tosuggest that the new Hausa novel is a product of the city and itsintegral part and that it should be supported by the city for thecity's survival and future.

Being a paper presented at the Kano International Millennium Seminarby Yusuf M. Adamu Department of Geography, Bayero University, Kano,May 10th-14th 1999.

WAKE UP ARAB WORLD

The Gaza Genocide is over. As I predicted Israel will leave Gaza empty handed,(http://www.africanpublicpoet.blogspot.com/2009/01/gaza.html) they have -oh sorry they left with their hands with blood soiled hands-and Arab moderates have lost their face. Shame!

Obama has been inaugurated. Congratulations Mr Obama, I wish you success, good health and the will power to stand for change-positive change.

Many in the Arab World are not happy that in his inaugural speech, Obama did not talk about the Gaza Genocide. Why should any one be annoyed? The truth is American policy in the Middle East will not change to favour the Arab world. Even if it will, this is not the time.

Why? Because the Arabs are sleeping and snoring and above all deceiving themselves and shying away from their responsibility. America is unfortunately under siege. Americans cannot change America. You have probably seen how powerful people like Israel’s Olmert are. Remember how he literarily instructs BUSH on the UN resolution issue and how RICE abstains. Isn’t that a shame for Americans and those who are waiting for a CHANGE.

The only thing that will change American policy in the Middle East is for the Arabs to change their shameful attitude of waiting for other people to change their awful situation. They must face the challenge of Zionism. They don’t have to use military weapons to fight their way and help Palestinians to get their State and help the Muslim world to have a focus. They have many bottoms to touch if they desired doing so. They must abandon Arabism because it has failed them and will always fail them.

Wake up and face the challenge, let Obama face the dwindling US economy.

Gaza: Why Arabian Monarchs and Emperors Keep Silent!

Dear Arabian Monarchs and Emperors,

This is a very short letter. It is just to tell you that you have disgracefully abandoned your responsibility to protect unarmed civilians from Israeli war machine in Gaza. We can understand your silence and inaction. We can understand your reliance on the UN, a robot organization in the hands of world oppressors. You are fully aware that countries like the US and Israel can at any time refuse to abide by UN resolutions and you know getting a UN resolution is just a waste of time. Yet you went to New York while unarmed civilians are being killed and maimed in Gaza.

We very much understand that you also see Hamas not a resistance force but a terror organization which you have promised Bush and the Neocons to fight. You feel that if allowed their idea will expand and ultimately challenged your powers. You are therefore happy that Hamas is being hit along side unarmed civilians, women and children in Gaza. This you think you will serve as a lesson to civilians who may challenge your authority. That is why you are silent. The 19th century revolutionary in Hausaland Sheikh Usman Danfodio has said “A state can survive unbelief, but cannot survive injustice” this is a message for you.

Everyone knows that you know what to do, you know what buttons to press and yet you decided to do nothing. Frantz Fanon once said “Every onlooker is either a coward or a traitor” You are both, unfortunately. Shame on you the Arab world leadership. Keep keeping silent.

But the Arab on the street must not remain passive. They must engage their sold-out leaders. They must confront them or else pay the same price Gazans are paying today.

TAWAYEN HAUSAWA A BRAZIL

Na rubuta wannan makala ne tun wajen 1999, kuma an taba bugata a jaridar Al-Mizan

Kusan shekaru biyu da suka wuce wani abokin aikina a Jami’ar Bayero ta Kano watau Malam Bala Muhammad wanda a halin yanzu yake aiki sashen Hausa na BBC London ya taba ce mani ai Hausawa Musulmi da aka kama aka kai nahiyar Amurka lokacin cinikin bayi sun taba yin tawaye bayan da suka ji labarin cewa an soma jihadi a kasar Hausa. Tun lokacin sai na yi sha’awar ya gabatar da makala akai domin na tabbata mutane da yawa ba su taba jin wannan labari ba. Allah dai bai sa an sami yin haka ba.

Har na manta da abin sai kwatsam ranar nan ina karanta wani CD a na’ura mai kwakwalwa mai suna Encarta Africana sai kawai na ga bayanin a ciki. Sai na yi murna na kuma godewa Allah. Kenan da rabon sauran `yan uwa su karanta wannan labari. Mun sadu da Danjuma Katsina nake ba shi labari, shi ma sai abin ya burge shi sosai, shi ne na ce masa zan rubuto maku labarin domin duka mu amfana.

Wannan bayani da zan baku wani Joao Jose Reis ya rubuta kuma Encarta Africana suka samar da shi. Ni abib da kawai zan yi shi ne kawo maku bayanin da harshen Hausa. A cikin karni na goma sha tara an kai bayi daga Afirka ta yamma kasar Barazil domin yin bauta a gonakin rake. A cikin bayin da aka kai mafi yawanci Hausawa ne da kuma Yarbawa wa]anda mafi yawancinsu Musulmi ne. A kwai kuma Nufawa da Fulani da kuma Bare-bari sai dai yawansu bai kai na Hausawa da Yarbawan ba.

Wannan birni na Bahia kusan shi ne kan gaba wurin cinikin bayi musamman wadanda aka kawo daga yammacin Afirka. Akalla an kai bayi 354,100 daga 1791-1850 mafi yawancinsu Musulmi ne.

Bayi musulmi a Barazil ana kiransu male daga kalmar imale ta harshen Yarbanci saboda daga shekarun 1820-1830 Yarbawa Musulmi sun fi yawa a bayin dake Bahia. Akwai kwararan dalilai da ke nuna cewa Musulmi Hausawa da Yarbawa sun yi manyan bore guda biyu sun kuma kulla shirye-shiryen yin tawaye kwarara biyu. An kuma hakikance da cewa suna da hannu a bore fiye da ashirin da aka yi a yankin a kashin farkoana karni na goma sha tara.

A watan Mayu na 1807 Hausawa sun shirya wani gagarumin bore wanda masu bincike suka ce shiri ne da ya nuna kwarewa domin an tsara ne hawa-hawa na shugabanci. Ma’ana akwai jerin shugabanni da za su aiwatar da shirin a mataki-mataki. An shirya ne cewa za su kewaye birnin Salvador su hana shiga balle fita. Ta haka, sai su hana shigar da kuma samar da abinci a garin har na tsawon lokaci. Idan mutanen garin suka galabaita, sai su nemi gudunmuwar Musulmi bayi dake bangaren yammacin yankin Pernambuco ta haka sai su kafa tasu daular (tun da sun yanke tsammanin komawa gida). Sun shirya cewa za su kame dukan coci-cocin birnin su rusa dukan gumakan su kuma kona na konawa a tsakiyar birnin. Sun kuma shirya yin kaca-kaca da fararen fatar birnin (tunda su ne sanadin shigar su wannan hali) su kuma bautar da sauran. Cikin rashin sa’a sai a ka samu labarin ya bulla Turawan Mulkin Mallaka suka ji, saboda haka abin bai yi nasara ba.

A shekarar 1814 kuma sai suka sake yunkurawa. A wannan karon mafi yawancin wa]anda suka yi boren bayi ne `yan su, tare da taimakon wasu gudaddun bayi dake zaune a manyan birane da kuma `yantattun bayi. Sun kai farmake a wasu kauyuka dake bias hanya a kokarinsu na isa manyan gonakin rake da zummar kai boren ga bayin da ke wa]annan wurare. Sun kasha fiye da mutane hamsin. An kuma gwabza da su sai da aka kawo rundunonin soji sannan aka ci karfinsu. Bincike ya tabbatr da cewa jagororin wannan bore Hausawa ne musulmi da kuma Yarbawa da Nufawa da Bare-bari `yan kalilan. An bayyana cewa jagaban wannan bore sunansa Malomi wanda aka ce limami ne amma an amince da cewa kalmar ta samo asali ne daga kalmar Hausa ta Malam. Babban abin da ya kara tabbatar da cewa Hausawa ne suke ta shirya ire-iren wadannan bore shine takardun da aka kwace daga hannayensu masu rubutun arabiyya kila ma da ajami. Bayan watanni uku kuma sai Hausawa Musulmi suka kara shirya wani bore na shirya da taimakon wasu gudaddun bayi a kewayen birnin Salvado. An gano cewa wannan Limamin dai da ya shirya wa]ancan boren ne ya kara shirya wannan. An ce al’umomin Indiyawa da sauran `yan Afirka da bakaken fata sun bada goyon baya ga boren da Malami ke shiryawa.
Cikin rashin sa’a, daga baya gwamnati ta ci karfinsu.

To amma sai bayan shekaru goma sannan wani babban bore ya balle. Wannan tawaye da Hausawa suka yi ranar 25 ga watan Janairu 1835 (wanda ya dace da ranar 27 ga watan Ramadan na hijirar manzon Allah S.A.W ta 1250-daren laylatul Kadari kenan) ana yi masa lakabi da Tawayen Malamai a inda Hausawa 600 suka fi fito-na-fito da farare `yan mulkin mallaka. A wannan karon battar ne Hausawa 70 suka yi shahada. Wasu na kyautata zaton cewa wannan tawaye da Hausawa da sauran Musulmi ke yi kamar isar da kokarin Jaddada Musulunci da ake yi a kasar Hausa a lokacin (watau Jihadin Shaihu Usmanu Danfodiyo). Kodayake wasu na ganin ba haka ba ne, ana ganin cewa Jihadin dai ya yi tasiri a dukan tawayen da Musulmi suka yi koda kuwa ba su da niyyar kafa daular muslunci a lokacin, ana iya ganin cewa sun yi tawayen ne domin nemarwa kansu `yancin yin bauta da kuma `yanci daga bauta.

Gwamnatotocin fararen fata sai suka tashi haikan suka tarwatsa Musulmi suka kuma yi wa hudu daga cikin jagororin kisan gilla. Saura kuma aka ci gaba da azabtar da su da wasu kuma aka kulle su. Sauran bayin da aka `yanta kuma aka dawo da su Afirka. Daga nan duk Musulmin da aka gani musamman ma da wata takarda ta larabci sai a yi zargin dan tawaye ne. Aka kafa muyagun dokoki na kara gallazawa bayi har ma da hukunci kisa.

Wannan ya nuna kenan cewa duk inda aka kai Musulmi bauta ta an ce kada a zauna lafiya kenan. Wannan kuwa ba komai ya kawo shi ba illa kasancewar Musulmi masu ilmi kuma wayayyu. To amm me za mu iya koya daga wannan bayani na Joao? Na barku ku tattauna. Allah Ya sa mu dace amin.

Barka da Sallah!

Barka da Sallah

Eid Mubarak

Happy Sallah

Happy Eid

Allah ya maimaita mana amin.

Bayero University, Kano, Nigeria. (Where I teach)

Sun set at Kwatarkwashi inselberges, Zamfara State, Nigeria

ANA members at the Kano State Deputy Governor's Office after paying the later a courtesy call in relation to the Censorship saga.

Photo credit: Maryam Ali Ali

WRITERS vs CESORSHIP BOARD:CEASE-FIRE REACHED

The national executive council of the Association of Nigerian Authors (ANA) in conjunction with Kano, Sokoto, Katsina and Zamfara branches have met with the Director General of the Kano State Censorship Board for a dialogue last Monday, August 25, 2008. After extensive discussions, which lasted for over five hours an understanding has been reached. The Censor's Board, realising that there is a lot of pressure on them and that they are loosing public symphathy decided to agree with a cease-fire.

The two bodies have identified loofholes and contradictions in the lawa which was the guiding light of the board and call for a review. A workshop would also be organised to be sponsored by the Deputy Governor will hold sometimes in October. The Board has also accepted the invitation to attend the 27th annual convetion of ANA taking place in Gusau Zamfara State.

As at the moment, writers are left free and the path of dialogue would continue. It is gratifying to note that the DG truly has finally understood that the pen is indeed mightier than the sword.

Hausa Literary Movement & the 21st Century

This article was written in 1999 and was published online in 2002 by www.kanoonline.com. it is being reproduce here in the light of the crisis between writers in Kano, Nigeria and the Kano State Censorship Board. It is a pointer. Enjoy reading.

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The story of Hausa literature is a long one and it can be said to have come a long way. In the modern sense and in this write-up, our concern about Hausa Literature is not all encompassing rather restrictive. Creative writing in Hausa language started as soon as the Hausa people accepted Islam in around fourteenth century or much earlier. Arabic scripts were used to write Hausa in what is called Ajami form of written Hausa. That form of writing was used for scholarly works, communication and creativity up till today by millions of people. Up to the 1960s and early 1970s Ajami was in used by a large number of people. Although today its use has declined due to the rampant use of roman script and some socio-historical circumstances, the use of Ajami is still common. All Nigerian currencies carry Ajami form so are a number of commercial products like the Swan Water. There is also a whole newspaper in Ajami published weekly by the Triumph newspapers company called Alfijir. Recently Dr. Abdallah Uba Adamu of the department of Education Bayero University, Kano is initiating and leading a campaign of Ajami revival. The essence of Ajami is that our literature was first written in it. There is no doubt that Islam and Arabic civilisations have a propound influence on Hausa language, culture and literature. Thus the earliest genre of creative writing was poetry. There were many evidences on the use of poetry for scholarship, mobilisation, enlightenment, campaigns and revolutions. However the peak of poetry usage came with the Jihad of Usmanu Danfodio in the 19th century. The Jihad leaders used the medium of poetry to educate, mobilise and enlightened their followers; the Jama'a. A quick peep in the Jihad literature provides hundreds of examples of poems composed by the Jihad leaders especially Usman Danfodio, his brother Abdullahi and his children Muhammadu Bello and Nana Asma'u. Poetry continued to dominate Hausa literary scenes until recently. Other genres of creative writing particularly prose and play were virtually non existent before the coming of the British colonialist in the early 20th century. This may be attributed to religious position which do not encourage fictional stories because of the fear of making them to appear real and authentic. The introduction of roman scripts saw the emergence of the new Hausa prose-fiction and plays. Abubakar Imam and his colleagues under the guidance of Dr. Rupert East gave birth to what we may consider modern Hausa literature. Thus from 1933 when the first set of Hausa novels were published, we have witnessed the emergence of second and third generation of Hausa novelists and finally in the mid 1980s the fourth generation emerged. Hausa play and poetry has declined it is the novel that lives on as even the short story genre has declined. What we call fourth generation of Hausa writers is what some call Soyayya writers or market literature while some others call them millennium generation still some call them the new Hausa writers or contemporary Hausa novelists/writers. Whatever name they are called, there is no doubt that they have generated a lot of controversies more than their predecessors have. Some of the major criticism labelled against these writers are that - They are immature and not well educated - They are corrupting the minds of youth (their target readers) by introducing anti-cultural plots and styles in their writing - They are low quality books (because they are self published) - The books aremere love stories most of which are adaptations of Indian movies and many more. Thus from around 1990 debates ensured on the pages of newspapers and magazine (the broadcast media inclusive) for and against these books and writers. One thing though is certain these books have survived. Whatever negative thing is said about these books and writers in the last few years. it will be imperative to see the positive side of this new literary movement and its implication to Hausa language and literature as we step into the21st century. This is for a number of reasons the most important of which this new literary movement has earned Hausa language the position of the fastest growing literary language in Africa in a time when Arabic and Kiswahili are becoming increasingly important contenders as Africa’s lingua franca. The new literary movement which was and still is dominated by youth has contributed in no small measure in increasing literacy level among Hausa speakers particularly women. This singular achievement alone is enough to commend these young writers who despite unfriendly economic and technical environment were able to write and publish. Secondly, the movement has brought forward Hausa literature for the very first time into the main stream of Nigerian literature. Until 1996, Hausa writers were not recognised as writers in the Nigerian literary circles. The formation on a branch of the Association of Nigerian Authors (ANA) in Kano between 1992-1995 and attendance of some ANA Kano members to the 16th Annual Convention of ANA in Kaduna brought Hausa literature to the forefront. Thanks to Ado Ahmad Gidan Dabino, Dr. Adamu Tanko, Malam Bala Mohammed, Dr. Saleh Abdu and Yusuf Adamu who represented Hausa writers and mounted an exhibition during the convention. Now we have two Hausa writers (though equally English) as members of ANA national executive council. Thirdly, the movement has contributed in no small measure in inculcating reading habit and culture among Hausa youths. One young people acquire this culture, it prove essential throughout life and a people that doesn’t read is doomed. Next, the movement has produce for Hausa literature fine writers who will form the background of Hausa literature in the next millennium. This also implies that without this new literary movement Hausa literature would have been certified dead. Reasons: when the major Hausa publishers (notably NNPC Zaria, and Huda-Huda) declined Hausa literature was threatened, had this new movement not started, we will today have no new Hausa writers thus no literature. Look at what is happening to Hausa poetry and plays. Hausa poetry is today restricted to political campaigns periods and Hausa plays relegated to TV dramas and Home videos. Another important attempt (though now abandoned) made by this movement was that of inventing new scripts for Hausa. Notably Dan Azimi Baba Cediyar `Yan-gurasa and one Sadiya Lawan have attempted inventing new Hausa scripts and were put to use by a few followers. This is implying that since the British Imperialists have helped in killing the Ajami form of written Hausa by introducing Hausa in Roman scripts, young Hausa men and women are trying to show that they can abandoned the roman script for an original Hausa script. This attempt is worth studying by our scholars in the Universities especially the Centre for the Study of Nigerian Languages of the Bayero University Kano and Centre for Hausa Studies of the Usmanu Danfodiyo University Sokoto. What hope for the millennium? Despite all these achievement, Hausa literature is far from being ready for the 21st century world. There are a number of reasons that militate against it some of which are follows: - Stereotyping of the whole movement by some section of the population, the media and academia. - The state structure has yet to take the whole movement seriously in that The Kano State Library Board (the custodian of Kano state collections on Arts and Literature) does not have a collection of the new Hausa writing. So also most other libraries in Hausa speaking places. -Lack of organisation and strong economic base in the publishing industry. - The emergence of Home-videos (a more profitable business) is threatening the booming book industry. - Lack of interest from the State, Hausa elites and academia on the progress of Hausa literature. - There is a clear neglect by the State and the writers community in writing for children. Notwithstanding these problems we can say there is hope as there has always been. Thanks to Allah that those chosen to be writers are always conscious of their responsibilities and are not relenting. For now the Kano ANA is now organising a monthly literary forum it called Dandalin Marubuta that brings together writers, critics and readers monthly to discuss and exchange ideas on how to go about improving Hausa literature. This is yielding fruits. It is also publishing an anthology of Hausa short stories for the first time in the history of Hausa literature. It is also trying hard to find a sponsor for a prize to be administered by ANA national for Hausa novel. The leading writers in the movement have also indicated their interest and willingness to improve the literary and production quality of their works as we entre the 21st century. An educationist with Bayero University (Dr. Abdallah Uba Adamu) is putting together a book of readings on the new Hausa literary movement in book form. This will serve as a teaching and reference text for the students of Hausa literature, culture and sociology. A Kano based publishing firm (Adamu Joji Publishers) that publishes books for children in English will also start a new series next years in Hausa for school children. This is to address one of the major areas of weaknesses of Hausa literature of neglecting children. Conclusion By way of conclusion, I think it is becoming evident that the next century is a century of information. Coupled with what is happening to the Hausa-speaking peoples in the current time, there is every need on the part of all stake-holders to come together and re-focus Hausa literature by identifying with its producers and assisting them. Our literature is our history. If we let our literature die just like we let our great historical monuments (the city walls)in Kano, Katsina, Zaria, Sokoto and other Hausa City-states die, we will do more disservice to our children and to history. We will not be forgiven for siddon-look but may be forgiven for making mistakes. We as writers would continue to do our best for our society, if the society fail us, history shall still say good of us.