Exposing Plans of Fake Hausa Activists & Ba-Zata Mischief Mongers to Cause Confusion and Discord in Northern Nigeria (5)
By Bashir Yahuza Malumfashi
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• Overview:
In recent years, Northern Nigeria has witnessed the emergence of several ethnic-based pressure groups. While many of these organizations are formed to promote community welfare and cultural identity, concerns have been raised about a group commonly referred to as Hausawan Bogi or Hausawa Zalla. Critics argue that, unlike mainstream ethnic associations, this group is driven by divisive ideology and secrecy rather than community development.
Malam Lamido Suleiman Dungal, a researcher who has studied the social and political implications of the group, has outlined what he describes as some of its most dangerous objectives. His analysis concludes that the group’s activities, if left unchecked, could deepen ethnic and religious divisions in Northern Nigeria.
• Key Distinctions from Other Ethnic Associations:
According to Malam Lamido’s assessment, the Hausawan Bogi group differs fundamentally from recognized ethnic and professional associations in the region:
1. Ethnic Exclusivism:
Most ethnic associations in Nigeria are established to improve the welfare of their members while encouraging peaceful coexistence with other communities. The Hausawan Bogi, however are accused of openly declaring that they have no interest in engagement or cooperation with other ethnic groups, promoting instead an exclusionary worldview.
2. Hostility Toward Other Communities:
Whereas leaders of mainstream ethnic organizations generally focus on internal development without attacking others, the Hausawa Zalla group is accused of consistently targeting other ethnic communities, particularly the Fulanis with inflammatory language, public insults and calls for social rejection.
3. Absence of Transparent Leadership:
Legitimate ethnic associations in Nigeria typically have identifiable leadership structures and maintain open relations with government institutions. In contrast, the Hausawan Bogi group reportedly operates without publicly known leaders, relying almost entirely on anonymous social media messaging that critics say spreads ethnic hatred and misinformation.
4. Lack of Organizational Visibility:
Members of the group allegedly do not operate from any known office, nor do individuals openly acknowledge membership. On social media platforms, they reportedly conceal their identities by using pseudonyms and restricted profiles, making accountability difficult.
5. Religious Provocation:
The group has also been accused of promoting rhetoric that places ethnic identity above religion. According to critics, individuals associated with its leadership have publicly insulted Islam, a religion practiced by the majority of Hausa people, arguing that ethnicity is more important than faith. Such statements are seen as deliberately provocative in a deeply religious society.
6. Anti-Islamic Sentiment and Political Alignment:
Observers further allege that hostility toward Islam and Islamic scholars is a defining characteristic of the group. From historical religious reformers such as Sheikh Usman Dan Fodio to contemporary scholars, critics claim that the group frequently directs verbal attacks at respected figures. The group is also accused of sympathizing with separatist movements in southern Nigeria and of encouraging ethnic polarization in Nigeria’s Middle Belt region.
7. Contrast with Fulani and Professional Associations:
Fulani organizations, particularly those related to pastoral livelihoods are described as open and inclusive, allowing membership and leadership across ethnic lines. Similarly, farmers’ and butchers’ associations operate openly, are registered with government authorities and maintain transparent leadership structures. By contrast, the Hausawan Bogi group is alleged to be unregistered, without physical offices, and partially composed of individuals residing outside Nigeria.
• Broader Implications:
The author emphasizes that forming an ethnic association is a legitimate right of any community, regardless of size. However, concerns arise when such organizations are perceived to be built on secrecy, ethnic hostility or religious antagonism. For stability and accountability, associations are expected to have identifiable leadership, legal registration, physical offices and transparent operations.
• Conclusion:
This analysis warns that the ideology and methods attributed to the Hausawan Bogi group could undermine social cohesion in Northern Nigeria if not properly addressed. The discussion concludes here, with a promise to continue the examination in Part 6 and a call for greater public awareness of the potential risks posed by extremist or clandestine ethnic movements.
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