Mowa

The Fulani pastoralists settled among Hausa communities, adopted the Hausa language, and intermarried for generations. The Sokoto Jihad of 1804, led by the Fulani cleric Usman Dan Fodio, did not conquer Hausaland as foreigner, it reformed it from within, establishing a ⬇️

Women do a lot for their families in real life. Go to the market, and you’ll see women—some with just a table and an umbrella, some with just buckets to display their goods. Some have stores, big or small. Some have been feeding their families for years now. But Twitter men believe women are not doing anything. Even men from homes where their fathers were between jobs for years and their mothers carried the family still come here to shame women. Social media is really funny 😂😂😂

Sorry but a Fulani can’t be a foreigner in the Sahel..

I honestly dont know why non Nigerian fulanis are in this conversation when you know nothing about the people. You are probably getting your information from grok

If that racist guy see this picture I go just migrate to maiduguri

Lady says Children are money trees in Canada.

The hausa Fulani identify has existed since the 15th century but yeah sure it’s a political identity lol 😂

Someone in my comment section said, "Hausa is just a language, not a tribe." That’s how erasure starts. Reduce people to just what they speak and slowly strip away their identity. Push this narrative long enough, and tomorrow they’ll be asking if we ever existed at all.

There’s no such thing as “Hausa Zalla.” Anyone claiming that is either a slave captured during southern wars or someone who adopted CAN’s ideology to divide the people of Northern Nigeria.

Those preaching to you that Hausas are marginalized in today's Arewa are truly manipulating you !!! One of their deepest wishes is to witness a tribal crisis between Hausas and Fulanis in their lifetime !!! They can't murder both tribes themselves, so they resort to another strategy, to pushing lies, dangerous narratives, and baseless allegations just to light the fire !!! Ask yourself this, when there's civil unrest in some southern Nigerian communities, do they segregate between Hausa and Fulani !!! Or do they treat you as one, when Plateau Berom Christian terrorists waylay muslim travelers,Massacred Muslims on Eid ground, do they differentiate between Hausa and Fulani, No !!! When Southern Kaduna Christians terrorists lynched Muslims, do they separate Fulani and Hausas? No!! They murder both tribes !!! Ask yourself, when Hausa hunters were beating to death and set ablaze in Uromi last year, did you hear any of these sudden lovers of Hausa speaking up and demanding justice for the slain hunters, NO !!! Different sets of Hausas Travellers were massacred in Plateau State not to mention the internal killing by the Christians, did you hear any of these sudden lovers of Hausa speaking up and demanding justice? NO They were all mute or justifying the killing !!!! This shows you they only care about you when they want to use you as a proxy against the Fulani to set the entire region ablaze !!! Several pastors, Reverend Fathers, and a church treasurer have been arrested in connection with terrorism, but they remain silent about it. Meanwhile,their pages are full of content condemning Islamic scholars in the name of fighting for the Hausa. If you observe carefully, you will see how Northern Christians full their comment section supporting them, and even changing their names to Muslims names, the same people that slaughter both Hausa and Fulani in any given opportunity that comes their ways. The truth is, they hate both Hausa and Fulani !!! They are only applying the divide and conquer approach on you !!! We are all victims of bad governance no doubt about it !!! Don't let any mugu use you against your brothers !!

Some of them publicly call bandits their brothers, their tribal brotherhood is more important than the lives of Hausa muslims being killed—akwai yan wahala fa.

The Hausa-Fulani Debate This trending debate about the two ethnic groups dancing on the edge of an unmistakable rupture has, to me, always been a debate about political convenience disguised as ethnic certainty. They are two distinct groups, marked by different linguistic and cultural idiosyncrasies. Whatever the Fulani share with the Hausa, they also share, in one form or another, with other groups, just as the Hausa share traits with peoples beyond the Fulani. The difference is that these other groups rarely lose their consciousness of self. The traditional institutions across many northern communities are headed by monarchs of Fulani ancestry, and this is true even among the Nupe emirates in Nigeria. The Etsu Nupe in Bida and the Emir of Lapai, for instance, have distinctly Fulani ancestry, yet neither hyphenates his ethnic identity. They identify simply as Nupe, and that is the end of the matter. There is nothing in the cultural expression of a Hausa mixed with Fulani that is not, in similar ways, expressed among the Nupe mixed with Fulani. Culture is fluid. Identity is fluid too. We should be honest enough to admit this. Hausa is, of course, culturally magnetic, and that is why it has succeeded in becoming the Bermuda Triangle of many languages in northern Nigeria. Many of us grew up struggling to balance Hausa and our native language, trying not to lose one in the dominance of the other. But that cultural force is not enough reason to reduce Hausa to a mere language, as some tend to theorise, or to deny that it belongs to a distinct people. That would be like arguing that the universality of English means there are no distinct English people. A language can travel widely, absorb others, and still remain the language of a people whose distinct identity does not vanish with its spread. If these Nupe royal families, many of whom are patrilineally Fulani but maternally Nupe, could identify simply as Nupe and nothing more, then I believe every group can do the same—to choose a part that aligns with their reality. To me, that offers a practical template for integration among us. What it exposes, instead, is the poverty of a social arrangement in denial of lived identity, where accommodation rests solely on the father’s origin. That may satisfy the logic of patriarchy, but it does not satisfy the logic of justice, social reality, or national cohesion. We live, however, in a patrilineal society that compels the child to inherit the father’s identity, and this logic extends even into our notions of indigeneship and citizenship. Unless we are prepared to uphold that rigidity consistently, or else allow all of us to bear the identities of both parents, we are simply living a lie. My objection to the Hausa-Fulani categorisation is not that it is inherently flawed, for it reflects a social reality many of us already recognise. It is that the arrangement is self-serving, privileging one set of interethnic identities while denying the same legitimacy to others. Our society would be far more honest with itself if it embraced our maternal identities and values just as seriously as it does the paternal. That would not only weaken this patriarchal inheritance of identity, but also deepen integration. I made this argument years ago in a column where I advanced the case for bilateral descent. Every child is the product of two parents, two lineages, two inheritances. In many cases, indeed in most, the child is first shaped by the mother’s language, habits, and culture before any wider socialisation takes hold. It makes no sense, therefore, that a child of a Yoruba father and a Hausa mother, born and bred in Hausa society, formed by its language and customs, should be told to return to a father’s village he has never known whenever questions of belonging or political participation arise. That contradiction is one of the quiet engines of our national polarisation. 1/2

Disclaimer: This logo you’re seeing here is the official Arewa Zallah movement logo. We don’t want to see any other version of Zallah using it going forward. It’s our pride because it isn’t tied to any single tribe that’s why we adopted it. Thank you for your attention.

The Prophet (SAW) said, He is not one of us who calls for tribalism, or who fights for tribalism, or who dies for tribalism” narrated by Abu Dawud !!! Yet despite this clear warning, some undercover pagans mouthpiece are now using the Hausa zalla movement as a shield to push tribalism and cause division across Arewa as a whole !!! Let there be no mistake, our strength lies in unity, not in ethnic purity !!! Islam came to destroy asabiyyah, not revive it !!! A true Muslim judges by taqwa, not tongue or tribe !!! Do not let the agents of division rob us of our collective identity as Al'umma !!!

Yan Hausa Zallan Bogi zasu ce maka suna kwatar ma Hausawa yancin sune amma an kashe Hausawa a Jos Matafiya hawa 3 amma bazaka tabajin suna tuhumar yan uwan su kristocin akan kisan ba. Kuma Kuna magana sai su kawo ma Bello Turji, tsakanin Bello Turji dayake kisa a daji da kuma kafuran da ansan gidajan su amma haka suke tsare Hausawan su yanka wanne ya kamata kuyi magana akan kwatar hakkin su ??