Hausa people

TheHausa(autonymsfor singular:Bahaushe(m),Bahaushiya(f); plural:Hausawaand general:Hausa;exonyms: Ausa;Ajami:مُتَنٜىٰنْ هَوْسَا / هَوْسَاوَا) are a native ethnic group inWest Africa.They speak theHausa language, which is the second most spoken language afterArabicin theAfro-Asiatic languagefamily.The Hausa are a culturallyhomogeneouspeople based primarily in theSahelianand the sparsesavannaareas of southernNigerand northernNigeriarespectively,numbering around 86 million people, with significant populations inBenin,Cameroon,Ivory Coast,Chad,Central African Republic,Togo,Ghana,as well as smaller populations inSudan,Eritrea,Equatorial Guinea,Gabon,Senegal,Gambia. Predominantly Hausa-speaking communities are scattered throughoutWest Africaand on the traditionalHajjroute north and east traversing theSahara, with an especially large population in and around the town ofAgadez.Other Hausa have also moved to large coastal cities in the region such asLagos,Port Harcourt,Accra,Abidjan,BanjulandCotonouas well as to parts of North Africa such asLibyaover the course of the last 500 years. The Hausa traditionally live in small villages as well as in precolonial towns and cities where they grow crops, raise livestock includingcattleas well as engage in trade, both local and long distance across Africa. They speak theHausa language, anAfro-Asiatic languageof theChadicgroup. The Hausa aristocracy had historically developed anequestrianbased culture.Still a status symbol of the traditional nobility in Hausa society, the horse still features in theEidday celebrations, known asRanar Sallah(in English: the Day of the Prayer).Daurais the cultural center of the Hausa people. The town predates all the other major Hausa towns in tradition and culture.
The Hausa have, in the last 500 years, criss-crossed the vast landscape ofAfricain all its four corners for varieties of reasons ranging frommilitaryservice,long-distance trade, hunting, performance ofhajj, fleeing from oppressive Hausa feudal kings as well as spreading Islam.
Because the vast majority of Hausas and Hausa speakers are Muslims, many attempted to embark on the Hajj pilgrimage, a requirement of all Muslims who are able. On the way to or back from the Hijaz region, many settled, often indigenizing to some degree. For example, many Hausa in Saudi Arabia identify as both Hausa and Afro-Arab.In the Arab world, the surname "Hausawi" (alternatively spelled "Hawsawi") is an indicator of Hausa ancestry.
The homeland of Hausa people is Hausaland ("Kasar Hausa"), situated in Northern Nigeria and Southern Niger. However, Hausa people are found throughout Africa and Western Asia. Cambridge scholar Charles Henry Robinson wrote in the 1890s that "Settlements of Hausa-speaking people are to be found in Alexandria, Tripoli, [and] Tunis."
The table below shows Hausa ethnic population distribution by country ofindigenization, outside ofNigeriaand Niger:
Daura, in northernNigeria, is the oldest city ofHausaland. The Hausa ofGobir, also in northern Nigeria, speak the oldest surviving classical vernacular of thelanguage.Historically, Katsina was the centre of HausaIslamicscholarship but was later replaced by Sokoto stemming from the 19th century Usman Dan Fodio Islamic reform.
The Hausa are culturally and historically closest to otherSahelianethnic groups, primarily theFula; theZarmaandSonghai(inTillabery,TahouaandDossoinNiger); theKanuriandShuwa Arabs(inChad,Sudanand northeastern Nigeria); theTuareg(inAgadez,MaradiandZinder); theGurandGonja(in northeasternGhana,Burkina Faso, northernTogoand upperBenin);Gwari(in central Nigeria); and theMandinka,Bambara,DioulaandSoninke(inMali,Senegal,Gambia,Ivory CoastandGuinea).
All of these various ethnic groups among and around the Hausa live in the vast and open lands of theSahel,SaharanandSudanianregions, and as a result of the geography and the criss crossing network of traditional African trade routes, have had their cultures heavily influenced by their Hausa neighbours, as noted by T.L. Hodgkin "The great advantage ofKanois that commerce and manufactures go hand in hand, and that almost every family has a share in it. There is something grand about this industry, which spreads to the north as far asMurzuk,Ghatand evenTripoli, to the West, not only toTimbuctu, but in some degree even as far as the shores of the Atlantic, the very inhabitants ofArguindressing in the cloth woven and dyed inKano; to the east, all overBorno, ...and to the south...it invades the whole ofAdamawaand is only limited by the pagans who wear no clothing."In clear testimony to T. L Hodgkin's claim, the people ofAgadezand Saharan areas of central Niger, the Tuareg and the Hausa groups are indistinguishable from each other in their traditional clothing; both wear thetagelmustandindigoBabban Riga/Gandora. But the two groups differ in language, lifestyle and preferred beasts of burden (the Tuareg usecamels, while Hausa ridehorses).
Other Hausa have influenced other ethnic groups southwards and in similar fashion to their Sahelian neighbors, which have heavily influenced the cultures of these groups.IslamicShari'alaw is loosely the law of the land in Hausa areas, well-understood by any Islamic scholar or teacher, known in Hausa as am'allam,mallanormalam(seeMaulana). Thispluralistattitude toward ethnic identity and cultural affiliation has enabled the Hausa to inhabit one of the largest geographic regions of non-Bantuethnic groups in Africa.
In the 7th century, theDalla HillinKanowas the site of a Hausa community that migrated fromGayaand engaged in iron-working.TheHausa Bakwaikingdoms were established around the 7th to 11th centuries. Of these, theKingdom of Daurawas the first, according to theBayajiddalegend.However, the legend of Bayajidda is a relatively new concept in the history of the Hausa people that gained traction and official recognition under the Islamic government and institutions that were newly established after the 1804 Usman dan Fodio Jihad.
The Hausa Kingdoms were independent political entities in what is nowNorthern Nigeria. The Hausa city states emerged as southern terminals of the Trans-Saharan caravan trade. Like other cities such asGaoandTimbuktuin theMali Empire, these city states became centres of long-distance trade. Hausa merchants in each of these cities collected trade items from domestic areas such as leather, dyed cloth, horse gear, metal locks and kola nuts from the rain forest region to the south through trade or slave raiding, processed (and taxed) them and then sent them north to cities along theMediterranean.By the 12th century AD, the Hausa were becoming one of Africa's major trading powers, competing withKanem-Bornuand theMali Empire.The primary exports wereleather,gold,cloth,salt,kola nuts,slaves, animal hides, andhenna. Certainly trade influenced religion. By the 14th century, Islam was becoming widespread in Hausaland asWangarascholars, scholars and traders fromMaliand also from theMaghrebbrought the religion with them.
By the early 15th century, the Hausa were using a modifiedArabic scriptknown asajamito record their own language. The Hausa compiled several written histories, the most popular being theKano Chronicle.Many medieval Hausa manuscripts similar to theTimbuktu Manuscriptswritten in the Ajami script have been discovered recently, some of them describingconstellationsandcalendars.
TheGobarau Minaretwas built in the 15th century inKatsina. It is a 50-foot edifice located in the centre of thecity of Katsina, the capital ofKatsina State. The Gobarau minaret, a symbol of the state, is an early example ofIslamic architecturein a city that prides itself as an important Islamic learning centre. The minaret is believed to be one of West Africa's first multi-storey buildings and was once the tallest building in Katsina. The mosque's origin is attributed to the efforts of the influential Islamic scholar SheikhMuhammad al-Maghiliand Sultan Muhammadu Korau of Katsina. Al-Maghili was from the town ofTlemcenin present-day Algeria and taught for a while in Katsina, which had become a centre of learning at this time, when he visited the town in the late 15th century during the reign of Muhammadu Korau. He and Korau discussed the idea of building a mosque to serve as a centre for spiritual and intellectual activities. The Gobarau mosque was designed and built to reflect the Timbuktu-style of architecture. It became an important centre for learning, attracting scholars and students from far and wide, and later served as a kind of university.
Muhammad Rumfawas the Sultan of theSultanate of Kano, located in modern-dayKano State,Northern Nigeria. He reigned from 1463 until 1499.Among Rumfa's accomplishments were extending the city walls, building a large palace, theGidan Rumfa, promoting slaves to governmental positions and establishing the greatKurmi Market, which is still in use today. Kurmi Market is among the oldest and largest local markets in Africa. It used to serve as an international market where North African goods were exchanged for domestic goods through trans-Saharan trade.Muhammad Rumfa was also responsible for much of theIslamisationof Kano, as he urged prominent residents to convert.
The legendary QueenAmina(or Aminatu) is believed to have ruledZazzaubetween the 15th century and the 16th century for a period of 34 years. Amina was 16 years old when her mother, Bakwa Turunku became queen and she was given the traditional title ofMagajiya, an honorific borne by the daughters of monarchs. She honed her military skills and became famous for her bravery and military exploits, as she is celebrated in song as "Amina, daughter of Nikatau, a woman as capable as a man."Amina is credited as the architectural overseer who created the strong earthen walls that surround her city, which were the prototype for the fortifications used in all Hausa states. She subsequently built many of these fortifications, which became known as ganuwar Amina or Amina's walls, around various conquered cities.
The objectives of her conquests were twofold: extension of her nation beyond its primary borders and reducing the conquered cities to a vassal status. SultanMuhammad BelloofSokotostated that, "She made war upon these countries and overcame them entirely so that the people of Katsina paid tribute to her and the men of Kano and... also made war on cities ofBauchitill her kingdom reached to the sea in the south and the west." Likewise, she led her armies as far asKwararafaandNupeand, according to the Kano Chronicle, "The Sarkin Nupe sent her (i.e. the princess) 40 eunuchs and 10,000 kola nuts."
From 1804 to 1808, theFulani, another Islamic African ethnic group that spanned West Africa and have settled in Hausaland since the early 1500s, with support of already oppressed Hausa peasants revolted against oppressive cattle tax and religious persecution under the new king ofGobir, whose predecessor and father had tolerated Muslim evangelists and even favoured the leading Muslim cleric of the day,SheikhUsman Dan Fodiowhose life the new king had sought to end.SheikhUsman Dan FodiofledGobirand from his sanctuary declared Jihad on its king and all Habe dynasty kings for their alleged greed, paganism, injustices against the peasant class, use of heavy taxation and violation of the standards of Sharia law. The Fulani and Hausa cultural similarities as a Sahelian people however allowed for significant integration between the two groups. Since the early 20th century, these peoples are often classified as "Hausa–Fulani" withinNigeriarather than as individuated groups.In fact, a large number of Fulani living in Hausa regions cannot speak Fulfulde at all and speak Hausa as their first language. Many Fulani in the region do not distinguish themselves from the Hausa, as they have long intermarried, they share the Islamic religion and more than half of all Nigerian Fulani have integrated into Hausa culture.
British colonial administratorFrederick Lugardexploited rivalries between many of the emirs in the south and the central Sokoto administration to counter possible defence efforts as his men marched toward the capital.As the British approached the city of Sokoto, the new SultanMuhammadu Attahiru Iorganised a quick defence of the city and fought the advancing British-led forces. The British emerged triumphant, sending Attahiru I and thousands of followers on aMahdisthijra.
On 13 March 1903 at the grand market square of Sokoto, the last Vizier of the Caliphate officially conceded to British rule. The British appointedMuhammadu Attahiru IIas the new Caliph.Lugard abolished the Caliphate, but retained the titleSultanas a symbolic position in the newly organisedNorthern Nigeria Protectorate.In June 1903, the British defeated the remaining forces of Attahiru I, who waskilled in action; by 1906 resistance to British rule had ended with the conquest of Hadejia and the death of Sarki Muhammadu Mai Shahada of Hadejia as the last Emirate standing in Sokoto Caliphate.The area of the Sokoto Caliphate was divided among the control of the British, French, and Germans under the terms of theBerlin Conference.
The British established theNorthern Nigeria Protectorateto govern the region, which included most of the Sokoto empire and its most important emirates.Under Lugard, the various emirs were provided significant local autonomy, thus retaining much of the political organisation of the Sokoto Caliphate.The Sokoto area was treated as just another emirate within the Nigerian Protectorate. Because it was never connected with the railway network, it became economically and politically marginal.
The Sultan of Sokoto continued to be regarded as an important Muslim spiritual and religious position; the lineage connection to dan Fodio has continued to be recognised.One of the most significant Sultans wasSiddiq Abubakar III, who held the position for 50 years from 1938 to 1988.  He was known as a stabilising force in Nigerian politics, particularly in 1966 after the assassination ofAhmadu Bello, the Premier of Northern Nigeria.
Following the construction of theNigerian railway system, which extended fromLagosin 1896 toIbadanin 1900 andKanoin 1911, the Hausa of northern Nigeria became major producers of groundnuts. They surprised the British authorities, who had expected the Hausa to turn to cotton production. However, the Hausa had sufficient agricultural expertise to realise cotton required more labour and the European prices offered for groundnuts were more attractive than those for cotton. "Within two years the peasant farmers of Hausaland were producing so many tonnes of groundnuts that the railway was unable to cope with the traffic. As a result, the European merchants in Kano had to stockpile sacks of groundnuts in the streets." (Shillington 338).
TheBokoscript was implemented by the British and French colonial authorities and made the official Hausa alphabet in 1930.Boko is aLatin alphabetused to write theHausa language. The first boko was devised by Europeans in the early 19th century,and developed in the early 20th century by the British (mostly) and French colonial authorities. Since the 1950s, boko has been the main alphabet for Hausa.Arabic script (ajami) is now only used in Islamic schools and for Islamic literature. Today millions of Hausa-speaking people, who can read and write in Ajami only, are considered illiterates by the Nigerian government.Despite this, Hausa Ajami is present onNairabanknotes. In 2014, in a very controversial move, Ajami was removed from the new 100 Naira banknote.
Nevertheless, the Hausa remain preeminent inNigerandNorthern Nigeria.
Hausas in the narrow sense are indigenous of Kasar Hausa (Hausaland) who are found in West Africa. Within the Hausa, a distinction is made between three subgroups: Habe, Hausa-Fulani (Kado), and Banza or Banza 7.
According to aY-DNAstudy by Hassan et al. (2008), about 47% of Hausa inSudancarry theWest EurasianhaplogroupR1b. The remainder belong to various African paternal lineages: 15.6%B, 12.5%Aand 12.5%E1b1a. A small minority of around 4% areE1b1bclade bearers, a haplogroup which is most common inNorth Africaand theHorn of Africa.
A more recent study on Hausa ofArewa(NorthernNigeria) revealed similar results: 47%E1b1a, 5%E1b1b, 21% otherHaplogroup E(E-M33,E-M75...), 18%R1band 9%B.
In terms of overall ancestry, anautosomalDNA study by Tishkoff et al. (2009) found the Hausa to be most closely related toNilo-Saharanpopulations fromChadandSouth Sudan. This suggests that the Hausa and other modern Chadic-speaking populations originally spoke Nilo-Saharan languages, before adopting languages from theAfroasiaticfamily after migration into that area thousands of years ago:
A study from 2019 that genotyped 218 unrelated males from theIgbo, Hausa andYorubatribes using X-STR analysis, found that when studying the genetic affinity, no significant differences were detected. It supported a homogeneity of Nigerian ethnic groups for X-chromosome markers.In 2024, a paper similarly found homogeneity in the Yoruba, Igbo and Hausa in Nigeria for X-Chromosomes (mtDNA). However, differences in the Hausa were found for the Y-Chromosome, where they had more paternal lineages associated with Afro-Asiatic speakers, while the Yoruba and Igbo were paternally related to other Niger-Congo speaking groups.Specifically, in the 135 Yoruba and 134 Igbo males, E-M2 was seen at high rates of 90%. In contrast, the 89 Hausa males had E-M2 at 43%, and frequencies for R1b-V88 at 32%, A 9%, E1a 6%, B 5%, and another 5% being made of other lineages.
The Hausa cultural practices stand unique inNigeriaand have withstood the test of time due to strong traditions, cultural pride as well as an efficient precolonial native system of government.Consequently, and in spite of strong competition from westernEuropeancultureas adopted by their southern Nigerian counterparts, have maintained a rich and particular mode of dressing, food, language,marriage system, education system, traditional architecture, sports, music and other forms of traditional entertainment.
TheHausa language, a member ofAfroasiaticfamily of languages, has more first-language speakers than any otherAfrican language. It has around 50 million first-language speakers, and close to 30 million second-language speakers.The main Hausa-speaking area is northernNigeriaand southernNiger. Hausa is also widely spoken in northernGhana,Cameroon,Chad, andIvory Coastas well as amongFulani,Tuareg,Kanuri,Gur,Shuwa Arab, and otherAfro-Asiatic,Niger-Congo, andNilo-Saharanspeaking groups. There are also large Hausa communities in everymajor African city in neighbourhoods calledzangos orzongos, meaning "caravan camp" in Hausa (denoting thetrading postorigins of these communities). Most Hausa speakers, regardless of ethnic affiliation, areMuslims; Hausa often serves as alingua francaamongMuslimsin non-Hausa areas.
There is a large and growing printed literature in Hausa, which includes novels, poetry, plays, instruction inIslamicpractice, books on development issues, newspapers, news magazines, and technical academic works. Radio and television broadcasting in Hausa is ubiquitous in northern Nigeria and southern Niger, and radio stations in Cameroon have regular Hausa broadcasts, as do international broadcasters such as the BBC,VOA,Deutsche Welle,Radio Moscow, Radio Beijing, RFI France, IRIB IranIRIB World Service, and others
Hausa is used as the language of instruction at the elementary level in schools in northern Nigeria, and Hausa is available as course of study in northernNigerianuniversities. In addition, several advanced degrees (Masters and PhD) are offered in Hausa in various universities in theUK,US, andGermany. Hausa is also being used in various social media networks around the world.
Hausa is considered one of the world's major languages, and it has widespread use in a number of countries ofAfrica. Hausa's rich poetry, prose, and musical literature is increasingly available in print and in audio and video recordings. The study of Hausa provides an informative entry into the culture ofIslamicAfrica. Throughout Africa, there is a strong connection between Hausa and Islam.
The influence of the Hausa language on the languages of many non-Hausa Muslim peoples inAfricais readily apparent. Likewise, many Hausa cultural practices, including such overt features as dress and food, are shared by other Muslim communities. Because of the dominant position which the Hausa language and culture have long held, the study of Hausa provides crucial background for other areas such as African history,politics(particularly in Nigeria and Niger), gender studies, commerce, and the arts.
SunniIslam of theMalikimadhhab, is the predominant and historically established religion of the Hausa people. Islam has been present inHausalandsince as early as the 11th century — giving rise to famous native Sufi saints and scholars such as WaliMuhammad dan Masani(d.1667) and WaliMuhammad dan Marina(d. 1655) in Katsina — mostly among long-distance traders to North Africa whom in turn had spread it to common people while the ruling class had remained largely pagan or mixed their practice of Islam with pagan practices. By the 14th century, Hausa traders were already spreading Islam across a large swathe of west Africa such as Ghana, Côte d'Ivoire, etc..
Muslim scholarsof the early 19th century disapproved of the hybrid religion practiced in royal courts. A desire for reform contributed to the formation of theSokoto Caliphate.The formation of this state strengthened Islam in rural areas. The Hausa people have been an important factor for the spread of Islam in West Africa. Today, the currentSultan of Sokotois regarded as the traditional religious leader (Sarkin Musulmi) of Sunni Hausa–Fulani in Nigeria and beyond.
Maguzanci, anAfrican Traditional Religion, was practised extensively before Islam. In the more remote areas of Hausaland, the people continue to practise Maguzanci. Closer to urban areas, it is not as common, but with elements still held among the beliefs of urban dwellers. Practices include the sacrifice of animals for personal ends, but it is not legitimate to practise Maguzanci magic for harm. People of urbanized areas tend to retain a "cult ofspirit possession," known asBori. It incorporates the old religion's elements ofAfrican Traditional Religionandmagic.
The Hausa were famous throughout the Middle Ages for their cloth weaving and dyeing, cotton goods, leather sandals, metal locks, horse equipment and leather-working and export of such goods throughout the west African region as well as to north Africa (Hausa leather was erroneously known to medieval Europe as Moroccan leather). They were often characterized by theirIndigoblue dressing and emblems which earned them the nickname "bluemen". They traditionally rode on fine Saharancamelsandhorses.Tie-dyetechniqueshave been used in the Hausa region ofWest Africafor centuries with renownedindigodye pits located in and aroundKano,Nigeria. The tie-dyed clothing is then richlyembroideredin traditional patterns. It has been suggested that these African techniques were the inspiration for the tie-dyed garments identified withhippiefashion.
The traditional dress of the Hausa consists of loose flowing gowns and trousers. The gowns have wide openings on both sides for ventilation. The trousers are loose at the top and center, but rather tight around the legs. Leather sandals and turbans are also typical. The men are easily recognizable because of their elaborate dress which is a large flowing gown known asBabban rigaalso known by various other names due to adaptation by many ethnic groups neighboring the Hausa (seeindigoBabban Riga/Gandora). These large flowing gowns usually feature elaborate embroidery designs around the neck and chest area.
They also wore a type of shirt calledtagguwa(long and short slip). The oral tradition regarding thetagguwais that during the age when Hausawa were using leaves and animal skin to cover their private parts, a man called Guwa decided to cut the centre of the animal skin and wear it like a shirt instead of just covering his privates. People around to Guwa became interested in his new style and decided to copy it. They called it 'Ta Guwa', meaning "similar to Guwa". It eventually evolved to becomeTagguwa.
Men also wear colourful embroidered caps known ashula.Depending on their location and occupation, they may wear the turban around this to veil the face, calledAlasho. The women can be identified bywrapperscalledzani,made with colourful cloth known asatampa or Ankara, (a descendant of early designs from the famousTie-dyetechniques the Hausa have for centuries been known for, named after the Hausa name forAccrathe capital of what is now Ghana, and where an old Hausa speaking trading community still lives)accompanied by a matching blouse, head tie (kallabi) and shawl (Gyale).
Like other Muslims and specificallySahelianswithin West Africa, Hausa women traditionally useHenna(lalle) designs painted onto the hand instead of nail-polish. A shared tradition with otherAfro-Asiaticspeakers likeBerbers,Habesha, (ancient)EgyptiansandArabpeoples, both Hausa men and women usekohl('kwalli') around the eyes as an eye shadow, with the area below the eye receiving a thicker line than that of the top. Also, similar to Berber,Bedouin,ZarmaandFulaniwomen, Hausa women traditionally use kohl to accentuate facial symmetry. This is usually done by drawing a vertical line from below the bottom lip down to the chin. Other designs may include a line along the bridge of the nose, or a single pair of small symmetrical dots on the cheeks.
Common traditional dressing in Hausa men
Common modern dressing in Hausa women
The architecture of the Hausa is perhaps one of the least known of the medieval age.Many of their earlymosquesand palaces are bright and colourful, including intricate engraving or elaborate symbols designed into the facadeThis architectural style is known asTubaliwhich meansarchitecturein the Hausa language. The ancient Kano city walls were built in order to provide security to the growing population. The foundation for the construction of the wall was laid by Sarki Gijimasu from 1095 through 1134 and was completed in the middle of the 14th century. In the 16th century, the walls were further extended to their present position. The gates are as old as the walls and were used to control movement of people in and out of the city.Hausa buildings are characterized by the use of dry mud bricks in cubic structures, multi-storied buildings for the social elite, the use ofparapetsrelated to their military/fortress building past, and traditional white stucco and plaster for house fronts. At times the facades may be decorated with various abstract relief designs, sometimes painted in vivid colours to convey information about the occupant.
The Hausa culture is rich in traditional sporting events such as boxing (Dambe), stick fight (Takkai), wrestling (Kokowa) etc. that were originally organized to celebrate harvests but over the generations developed into sporting events for entertainment purposes.
Dambeis a brutal form of traditional martial art associated with the Hausa people of West Africa. Its origin is shrouded in mystery. However, Edward Powe, a researcher of Nigerian martial art culture recognizes striking similarities in stance and single wrapped fist of Hausa boxers to images of ancient Egyptian boxers from the 12th and 13th dynasties.
It originally started out among the lower class of Hausa butcher caste groups and later developed into a way of practicing military skills and then into sporting events through generations of Northern Nigerians. It is fought in rounds of three or less which have no time limits. A round ends if an opponent is knocked out, a fighter's knee, body or hand touch the ground, inactivity or halted by an official.
Dambe's primary weapon is the "spear", a single dominant hand wrapped from fist to forearm in thick strips of cotton bandage that is held in place by knotted cord dipped in salt and allowed to dry for maximum body damage on opponents, while the other arm, held open, serve as the "shield" to protect a fighter’s head from their opponent's blows or used to grab an opponent. Fighters usually end up with split brows, broken jaws and noses or even sustain brain damage. Dambe fighters may receive money, cattle, farm produce or jewelry as winnings but generally it was fought for fame from representations of towns and fighting clans.
The most common food that the Hausa people prepare consists ofgrains, such assorghum,millet,rice, ormaize, which are ground into flour for a variety of different kinds of dishes. This food is popularly known astuwoin the Hausa language.
Usually, breakfast consists ofcakesanddumplingsmade from ground beans and fried, known askosai; or made from wheat flour soaked for a day, fried and served with sugar or chili, known asfunkaso. Both of these cakes can be served withporridgeandsugarknown askunuorkoko. Lunch or dinner usually feature a heavy porridge with soup and stew known astuwo da miya. The soup and stew are usually prepared with ground or choppedtomatoes,onions, and local spices.
Spices and other vegetables, such asspinach,pumpkin, orokra, are added to the soup during preparation. The stew is prepared with meat, which can include goat or cow meat, but not pork, due to Islamic food restrictions.Beans,peanuts, andmilkare also served as a complementaryproteindiet for the Hausa people.
The most famous of all Hausa food is most likely tsire, a spicyshish kebablike skewered meat which is a popular food item in various parts of Nigeria and is enjoyed as a delicacy in much ofWest Africaand balangu or gashi.
A dried version of Suya is calledKilishi.
Hausa Language has been written in modified Arabic script, known as Ajami, since pre-colonial times. The earliest Hausa Ajami manuscript with reliable date is the Ruwayar Annabi Musa by the Kano scholar Abdullah Suka, who lived in the 1600s. This manuscript may be seen in the collection of the Jos Museum.Other well-known scholars and saints of the Sufi order from Katsina,DanmarinaandDanmasanihave been composing Ajami and Arabic poetry from much earlier times also in the 1600s. Gradually, increasing number of Hausa Ajami manuscripts were written which increased in volume through the eighteenth and nineteenth centuries and continuing into the twentieth century. With the nineteenth century witnessing even more impetus due to theUsman dan FodioIslamic reform, himself a copious writer who encouraged literacy and scholarship, for both men and women, as a result of which several of his daughters emerged as scholars and writers.[1]Ajami book publishing today has become greatly surpassed by romanized Hausa, or Boko, publishing.
A modern literary movement led by female Hausa writers has grown since the late 1980s when writerBalaraba Ramat Yakubucame to popularity. In time, the writers spurred a unique genre known as Kano market literature — so named because the books are often self-published and sold in the markets of Nigeria. The subversive nature of these novels, which are often romantic and family dramas that are otherwise hard to find in the Hausa tradition and lifestyle, have made them popular, especially among female readers. The genre is also referred to aslittattafan soyayya, or "love literature."
A "Hausaethnic flag" was proposed in 1966 (according to online reports dated 2001). It shows five horizontal stripes—from top to bottom in red, yellow, indigo blue, green, and khaki beige.An older and traditionally established emblem of Hausa identity, the 'Dagin Arewa' or Northern knot, in a star shape, is used in historic architecture, design and embroidery.