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Kabilar Hausa, Dala, Kano (2026)

24/04/2026

‎BEFORE ISLAM: MAGUZANCHI HERITAGE AND THE MAKING OF HAUSA LAND.
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‎The Hausa people who practiced Maguzanchi were the true founders of Hausaland. It was not founded by Muslim Hausas or Christian Hausas, but by the Maguzawa. They were the ones who built ancient city walls and long-standing structures that still exist today, heritage that UNESCO now recognizes.
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‎So what exactly is Maguzanchi? It is the traditional religion of the Hausa people, and it upholds strong moral values. It forbids adultery, theft, dishonesty, oppression, and the mistreatment of women. This is why, before the arrival of Islam, women held positions of power in Hausa society. In Daura, there were 37 queens; in Katsina, there were 22 queens, all of them followers of Maguzanchi. One notable example is Queen Yar Goje, a Hausa woman and follower of Maguzanchi, who fought against the French. Among all Hausa queens, Queen Amina is said to be the only one who practiced Islam.
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‎The Maguzawa Hausa were also pioneers of many crafts and skills. They developed weaving, blacksmithing, dyeing, carving, barbering, trade, hunting, and agriculture. They discovered iron and ore, which made it possible to produce tools, weapons, and other essential items for human use.
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‎Today, we Hausa Muslims take pride in these ancestors who practiced Maguzanchi because they left behind a legacy we still celebrate. When compared to the Quraysh, the tribe of Prophet Muhammad (SAW), who practiced paganism, buried their daughters alive, and worshipped idols like Al-Lāt, Al-‘Uzzā, and Manāt, the Maguzawa can be seen in a more favorable light.
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‎This raises questions for the Fulani: what was their religion before Islam? What is their history? Where are their ancient structures? What are their original traditions? Can they name even one Fulani woman who ruled as a queen? From where did they migrate into the land of the Maguzawa? Since Hausaland was established by the Maguzawa, we remain proud of them, even though the Fulani later came into the land. Today, we challenge the Fulani to leave due to their act of terrorism against the Hausa people and other indigene of this country.
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‎The Hausa language itself is rooted in Maguzanchi heritage. Anyone who rejects Maguzawa should, by that logic, not speak Hausa, since the language predates Islam by thousands of years, Therefore, speaking Hausa is tied to Maguzanchi heritage, not Islam.
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‎In contrast to the Maguzanchi religion of the Hausas, in the Fulani religion a father can marry his daughter, a brother can marry his sister, a brother can marry his elder sister; a Fulani man can commit so**my in a mosque, a Fulani man can have sexual relations with his daughter just as Dan Fodio did not allow Asma’u to marry, and instead kept committing adultery with her until he died, so this is the Fulani religion.
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‎Finally, although Islam and Christianity later came into Hausaland and the Hausas people adopted religions, the original identity of the land is rooted in Maguzanchi.
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‎By: Hajiya Kaltum Alumbe Jitami.
‎Hausawa Tsantsa Development Association (HATDA).
‎MESA TA TASHI, Fulani Must Go.
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19/04/2026

‎🔥 TIKTOK LIVE SESSION 🔥
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‎Topic: Expository- Security & the fulanization agenda
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‎Theme: To night we will make a major revelation about the terrorism being carried out by the Fulani, in which Usman bin Laden and Mullah Umar have strong connections with top Fulani politicians, prominent Fulani scholars, Fulani traditional rulers, and Fulani security officials.
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‎🗓 Date: Today (19th April, 2026).
‎⏰ Time: 10:00 PM
‎🎤 Host: Hajiya Kaltum Alumbe Jitami
‎📡 Live Session: MASHI 2
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‎Join us for an eye-opening conversation on pressing national issues.
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Don’t miss this important discussion
!

02/04/2026

Nigeria will surely be free.

26/03/2026

Indigenous Hausa people to Nigeria Union of Journalists over a Fulani boy identified as Jibril Ismail Dankande in Channel TV– Kaltum Alumbe Jitami

Abdullahi Abdullahi Jibril Ismail Dankande are not representative of Hausawa 81 million in Nigeria and not part of us and they can't speak for us in any way by all standard

March 26, 2026

The historical and contemporary identity of the Hausa people, comprising a population of over 81 million, remains a distinct socio-cultural and linguistic entity that cannot be subsumed under the unauthorized representation of individuals whose allegiances lie elsewhere. This formal article serves to notify the public and international community that Abdullahi Abdullahi and Jibrin Dankande are not representatives of the Hausa 81 million movement, nor do they possess any mandate to speak, negotiate, or act on behalf of the Hausa people by any established standard. Our internal investigations and expert findings have confirmed that these individuals operate under the influence and patronage of specific political and traditional figures, including Rabiu Musa Kwankwaso, Bello Matawalle, and various clerics and traditional leaders such as Ahmed Abubakar Gumi, Bashir Alfurkan, Sa’ad Abubakar of Sokoto, Sanusi Lamido Sanusi, and Aminu Ado Bayero.
Consequently, this notice is directed to all international media organizations, including the BBC, Voice of America (VOA), Deutsche Welle (DW), China Radio International (Bejin China), Radio France Internationale (RFI), Fox News, Reuters, CNN, and Al Jazeera. It likewise extends to domestic outlets such as NTA, Channels TV, Arise TV, TVC News, Liberty TV, Arewa 24, and major print publications including Leadership, Punch, Daily Trust, The Triumph, Weekly Trust, Vanguard, Blueprint, and various sporting and national dailies. These platforms are hereby urged to cease recognizing the aforementioned individuals as legitimate voices for the Hausa ethnic group, as their affiliations with the stated political and traditional masters disqualify them from representing the authentic interests and sovereignty of the 81 million Hausa people.
The distinction between the Hausa and the Fulani is not merely a matter of contemporary politics but is rooted in deep historical, linguistic, and legal realities. For over 221 years, the Hausa have endured a relationship with the Fulani hegemony that exceeds the definitions of systemic marginalization, reaching a scale that demands recognition under international frameworks regarding the preservation of indigenous identities. Relevant international laws, including the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP), emphasize the right of distinct ethnic groups to self-determination and the maintenance of their unique legal, social, and cultural institutions. Furthermore, the African Charter on Human and Peoples' Rights reinforces the principle that all peoples shall be equal and enjoy the same respect, ensuring that no group shall be dominated by another.
From a theological perspective, the attempt to conflate these two distinct nations contradicts the divine design outlined in the Holy Qur’an. In Surah Al-Hujurat (49:13), it is stated: "O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another." This verse establishes that the diversity of nations and tribes is a deliberate act of creation, intended for recognition and mutual respect of distinct identities rather than the erasure of one by another. Therefore, any claim that the Hausa and Fulani are a singular, inseparable entity ignores the Quranic validation of tribal and national distinction.
Furthermore, the Prophetic tradition reinforces the sanctity of ancestral lineage and the prohibition of misrepresenting one's heritage. A relevant Sahih Hadith notes that the Prophet (peace be upon him) said: "He who knowingly attributes his fatherhood to someone other than his real father will be excluded from Paradise" (Sahih Bukhari). By extension, this principle applies to the collective identity of a nation; for individuals to claim representation of a people they do not truly belong to—or whose interests they actively undermine through external allegiances—is a violation of the ethical standards of truth and identity established in Islam.
The historical grievances cited involve a period spanning more than two centuries, during which the Hausa identity has struggled against assimilation and administrative overshadowing. Under the Convention on the Prevention and Punishment of the Crime of Genocide, and the Rome Statute of the International Criminal Court, the systematic attempt to destroy, in whole or in part, a national, ethnical, racial or religious group is recognized as a grave violation of humanity. The Hausawa Tsantsa Movement asserts that the historical experiences of the Hausa people must be viewed through these legal lenses to ensure that the 81 million Hausa are no longer misrepresented by those serving the interests of a separate ethnic and political class.
Constitutionally, the 1999 Constitution of the Federal Republic of Nigeria (as amended) provides for the protection of the fundamental rights of every citizen and the recognition of the country’s diversity. However, the movement maintains that true federalism and democratic representation can only be achieved when the authentic voices of the majority are heard, rather than those handpicked by traditional or political elites. The ongoing political maneuvers involving high-ranking officials and traditional rulers mentioned earlier represent a continuation of a patronage system that the Hausa 81 million movement categorically rejects as a basis for representation.
We call upon the Fulani leadership and their associates to remain on alert and recognize that the Hausa people are fully aware of their rights under both regional and national laws. The era of silent assimilation and unauthorized representation is at an end. The movement insists on the recognition of the Hausa as a sovereign ethnic entity with the right to choose its own spokespersons, free from the influence of those who have historically benefited from the suppression of Hausa cultural and political independence.
The global community must understand that the "Hausa-Fulani" label is often a political construct that does not reflect the lived reality or the desires of the 81 million Hausa individuals who seek to reclaim their distinct heritage. By citing the Quranic mandate for the existence of separate nations and the international legal protections for indigenous groups, we provide a dual-layered justification for this separation. No individual, regardless of their political backing or religious standing, has the authority to bridge this gap without the express and democratic consent of the Hausa people themselves.
In conclusion, Hajiya Kaltume Alumbe Jitami and the Hausawa Tsantsa Movement reaffirm that Abdullahi Abdullahi and Jibrin Dankande are persona non grata in the context of Hausa representation. We stand firm in our commitment to the restoration of the Hausa identity and the protection of our people from further misrepresentation in the media and political spheres. This document serves as a final notice to all media houses and governmental bodies that any further engagement with these individuals as representatives of the Hausa will be viewed as an affront to the 81 million Hausa people and a disregard for historical and divine truth.
Written by:
Hajiya Kaltume Alumbe Jitami
Hausawa Tsantsa Movement

Guguwar Hausawa Tsantsa Movement
Uwar Gwagwarmayar Kwatar Yancin Hausawa a KasarHausa, Nigeria (Kaltum Alumbe Jitami)

16/03/2026

*Hausawa 81 Million in Nigeria Will Boycott Electing Bola Ahmed Tunibu in Upcoming Election 2027*

Across several parts of Northern Nigeria, many individuals identifying with the Hausawa community have expressed intentions to peacefully boycott the election of President Bola Ahmed Tunibu in the upcoming 2027 presidential election. Advocates of this position state that their concerns stem from what they perceive as insufficient attention to the security challenges and social tensions affecting communities in their ancestral areas, including Zaria, Zamfara, Sokoto, Kebbi, Katsina, Kano, and Jigawa. They argue that repeated appeals for greater protection, recognition, and political inclusion have not been adequately addressed, leading to growing frustration among sections of the population.

Supporters of the proposed boycott claim that the decision is a form of democratic protest aimed at drawing attention to their grievances and encouraging broader national dialogue. Within these discussions, some activists have raised concerns about the role of influential traditional and religious leaders in the region and the perceived imbalance in how different communities’ concerns are handled. They argue that when community voices feel unheard, peaceful political actions such as withholding electoral support become one of the few available ways to express dissatisfaction within a democratic framework.

Hajiya Kaltume Alumbe Jitami of the Hausawa Tsantsa Movement has stated that the call for a boycott should remain peaceful, lawful, and within the boundaries of democratic rights. She emphasizes that political participation includes the freedom to support or reject candidates based on perceived performance and responsiveness to citizens’ needs. According to her, the intention of the movement is to encourage accountability, open dialogue, and policies that address security, justice, and fair representation for all communities across Nigeria.

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08/03/2026

‎OPEN LETTER TO LOCAL AND INTERNATIONAL MEDIA HOUSES ON THE MISREPRESENTATION OF HAUSAWA AND FULANI IDENTITIES.
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‎‏Date: 7 March 2026
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‎To all local and international media organizations;
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‎‏We write to respectfully draw the attention of media institutions across the world to a recurring issue in news reporting concerning the identity of the Hausawa and Fulani peoples of Nigeria. It has been consistently observed that many media outlets merge or interchange the identities of Hausawa and Fulani as though they are one and the same ethnic group. This representation is historically, culturally, and socially inaccurate. According to established academic scholarship and conventional legal and anthropological classifications at local, regional, and international levels, Hausawa and Fulani are two distinct ethnic communities with different historical origins, cultural traditions, and linguistic identities. Responsible journalism requires accuracy and clarity, particularly when reporting sensitive matters involving ethnic identity.
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‎‏We therefore respectfully call on all media houses to exercise precision and responsibility when reporting incidents that involve the identification of tribe, ethnicity, or cultural background. When an individual involved in an incident identified as Hausa, it should be clearly stated as such, and when the individual is Fulani, the report should equally indicate that the person belongs to the Fulani ethnic group. The continuous merging of these identities in media narratives creates confusion among the public, distorts historical realities, and may unintentionally misinform audiences about the true dynamics of social and political developments in Nigeria.
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‎‏It is important to emphasize that the Hausawa people, who form a large indigenous cultural community across Northern Nigeria and beyond, maintain diverse and peaceful relationships with many other ethnic groups across the country. In particular, Hausawa communities have long-standing social, economic, and cultural ties with peoples of the South-West, South-South, and South-East regions of Nigeria. These interactions have historically been based on trade, mutual respect, and peaceful coexistence. Any reporting that inaccurately assigns responsibility or identity risks undermining these relationships and contributing to unnecessary tensions.
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‎Historical discourse also recognizes that relations between various communities in the region have evolved over centuries, including the period of the nineteenth-century Sokoto Jihad associated with Shehu Usman Danfodio beginning in 1804. Interpretations of these events remain subjects of historical debate among scholars. However, it remains essential that contemporary media reporting does not oversimplify complex historical and social realities by collapsing distinct ethnic identities into a single label. Accuracy in ethnic identification is a basic requirement of professional journalism and is essential for maintaining public trust.
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‎‏We therefore urge all journalists, editors, broadcasters, and media institutions—both within Nigeria and internationally—to review their editorial practices and ensure that references to ethnic groups are made with clarity, evidence, and cultural sensitivity. Correct identification will help promote factual reporting, prevent misunderstanding among communities, and support the broader principles of fairness and accountability that guide professional media practice.
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‎‏Written by:
‎‏Hajiya Kaltume Alumbe Jitami
‎‏Hausawa Tsantsa Movement
‎‏“Mesa Ta Tashi – Fulani Must Go
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08/03/2026

HAUSAWA CULTURAL DAY IS 27TH OF JULY EVERY YEAR.

Date: 7th March 2026

Hausawa Cultural Day, celebrated annually on the 27th of July, is recognized as an important traditional occasion among the Hausawa people. The day is dedicated to visitation, celebration, and consultation on matters affecting the well-being of the community. It represents a structured cultural practice through which knowledge is shared and collective decisions are made for the benefit of society.

The occasion serves as a unifying moment when families, elders, and occupational groups gather to discuss social and environmental matters. It is regarded as a day of reflection on past experiences and preparation for future challenges. Through consultation and cooperation, communities strengthen their social bonds and reaffirm their cultural identity.

One of the significant activities of the day involves hunters formally opening the bush for hunting activities. This symbolic action represents the beginning of a new seasonal cycle and demonstrates respect for nature and traditional authority. It also provides an opportunity for hunters to assess wildlife conditions and environmental changes.

Herbalists play an important role during Hausawa Cultural Day by traveling into forests and uncultivated lands to collect medicinal plants. The herbs gathered during this period are believed to be particularly effective for treating illnesses. This activity preserves indigenous medical knowledge and ensures the availability of traditional remedies for the community.

Fishermen leaders also participate by visiting sacred river locations where consultations are made concerning the possibility of floods in the coming year. Information gathered during these consultations helps communities living near rivers to take necessary precautions and protect their homes and farmlands from potential disasters.

Elders of the community are entrusted with the responsibility of observing natural signs and providing seasonal forecasts. They carefully study wind directions, rainfall patterns, and environmental changes in order to advise households on appropriate preparations. Their guidance reflects accumulated knowledge passed down through generations.

As part of the preparations for the rainy season, households are encouraged to strengthen their buildings. Those who use grass roofing are advised to reinforce their roofs, while houses built with mud or mixed sand are strengthened through the traditional method known as yabe. These preventive measures reduce the risk of damage during heavy winds and rainfall.

Tree branches that may threaten buildings or human safety are cut down as part of communal safety efforts. This activity demonstrates the practical aspect of Hausawa Cultural Day, where cultural practices are closely connected with the protection of lives and property.

Traditional and orthodox medical practitioners also use the day to consult on possible disease outbreaks. Preventive measures are discussed and implemented in advance in order to safeguard public health. Farmers likewise participate by consulting on the possibility of poor harvests and identifying measures that can reduce the effects of unfavorable agricultural conditions.

Many of these traditions existed long before the arrival of Islam and Christianity in the region, making Hausawa Cultural Day an ancient cultural heritage of the Hausawa people. The celebration represents thousands of years of accumulated knowledge and experience, serving as a reminder of the historical identity and enduring traditions of the Hausawa community.

Written by:
Hajiya Kaltume Alumbe Jitami
Hausawa Tsantsa Movement – Mesa Ta Tashi Fulani Must Go

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04/03/2026

NUHU RIBADU YOU LIED TO SAY THE INSECURITY BETWEEN HAUSAWA AND FULANI IS A FAMILY AFFAIRS BECAUSE FULANI HAVE BEEN KILLING HAUSAWA FOR OVER 221 YEARS.

By Hajiya Kaltume Alumbe Jitami
Hausawa Tsantsa Movement – Mesa Ta Tashi

The recent statement by Nuhu Ribadu describing the insecurity between Hausawa and Fulani as a “family affair” is deeply troubling and constitutionally indefensible. Violent conflict, killings, displacement, and destruction of livelihoods cannot be reduced to private domestic misunderstandings. Section 14(2)(b) of the 1999 Constitution of the Federal Republic of Nigeria (as amended) clearly provides that the security and welfare of the people shall be the primary purpose of government. Any situation involving loss of life and breakdown of order is a national security crisis requiring state accountability, impartial enforcement of the law, and urgent policy intervention—not rhetorical minimisation.

Moreover, Nigerian law and international legal frameworks reject collective ethnic framing of criminality. Section 42 of the Constitution prohibits discrimination on the basis of ethnic origin, while the African Charter on Human and Peoples’ Rights (Ratification and Enforcement) Act and the International Covenant on Civil and Political Rights guarantee the right to life, dignity, and equal protection before the law. The Terrorism (Prevention and Prohibition) Act 2022 and related statutes provide clear mechanisms for addressing organised violence through lawful investigation and prosecution of individuals, not the merging or stereotyping of entire tribes. National security discourse must therefore reflect constitutional responsibility, legal precision, and respect for human rights rather than language that risks deepening division in an already fragile environment.

Fulani have been killing Hausawa for over two hundred and twenty one years in Hausawa ancestral land, ranging from sokoto to Kebbi Zamfara Jigawa Katsina Zaria and Kano state our Emir's and clerics are killed by Fulani Islamic radical jahadist and you called it family affairs you are a pathetic liar, Fulani will leave this country anyte soon be send back to futa jalo and futa toro and you will regret your action soon by killing those who cloth you, house you, feed you and educate you so we will revenge as Andalis for 800 years they take over their land so also zarbajen for 350 years is taken over from oman uthman empire of Turkey have become a history so you will be the opportunity you get for us voting Tunibu for deceiving us that his priority is security, Nuhu Ribadu you are terrorists being a member of myetti Allah cattle breeders association, all Fulani don't like Hausawa we know all this now, no matter how long it takes we will revenge it our mission, we will boycott election against Tunibu and mosque you are using to killed Hausawa Muslim and Christian of Nigeria that will not go free, before send you away you will regret your action.

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Kabilar Hausa

24/04/2026

19/04/2026

02/04/2026

26/03/2026

16/03/2026

08/03/2026

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04/03/2026

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