Threats To The Hausa Identity: No ‘Kwangila’ Is Required For A People To Recognize That Their House Is On Fire
The Oasis Reporters
September 1, 2026
By Aliyu Ammani
One of the most common accusations against the Hausa Reawakening Movement is that it is “sponsored by the enemies of Islam and Arewa.”
What passes for “evidence” among those who make this accusation is circular reasoning. The movement is growing, therefore someone must be funding it. People are asking new questions, therefore someone must have told them to. Young Hausa are rediscovering their history, therefore an enemy must be behind it. No proof is offered. The allegation itself is the proof.
This allegation is not only baseless. It is an insult to the intelligence of the Hausa people. It assumes that the Hausa, as a people, are incapable of recognizing a threat to their identity, culture, communities, and future unless someone arrives first with money, a ‘kwangila’, and instructions to respond. In essence, it denies the Hausa what we were all taught in primary school as one of the characteristics of living things: the ability to respond to stimuli.
For years, Hausa communities have endured violence, displacement, kidnapping, and the destruction of livelihoods.
Entire villages have been sacked by armed Fulani bandits.
Thousands have been driven from their ancestral homes.
Farmers have abandoned their farms.
Communities have been emptied. Families have been torn apart.
And in the midst of this, some urban Fulani apologists continue to manufacture excuses for the perpetrators.
Are we now expected to believe that the Hausa should sit quietly and wait for a so-called “enemy of Islam or Arewa” to arrive with a ‘kwangila’ before becoming conscious of what is happening to them?
Why is it so difficult for some people to accept that the Hausa have legitimate grievances, legitimate questions, and a legitimate desire to rediscover, protect, and assert their identity?
The answer is simple: It serves the interests of those who exploit, profit from, and benefit from ‘zaman kara-zubancin Hausawa’ that the Hausa remain asleep.
People everywhere respond to threats to their existence. They organize. They debate. They mobilize. They preserve their history. They defend their culture. They rethink their political and social circumstances. They do not need to be paid by outsiders before they develop consciousness of their own condition. The Hausa should be no different.
The Hausa are awakening because they have reasons to awaken. And no ‘kwangila’ is required for a person to recognize that their house is on fire.
Aliyu Ammani writes from
U/Shanu, Kaduna .
