By
Kabiru Danladi Lawanti
Bichiia Maisango is undoubtedly a controversial figure, and many would argue that he has taken Hausa cultural advocacy far beyond its original purpose.
But no doubt he is one of the most intellectual voices in northern Nigeria. There are people like him on this blue app, who, due to personal reasons I unfriended them or mute them completely. This is for my sanity. But he remained in my friend’s list because I see him as honest and straightforward individual.
Many of those who initially embraced the Hausa “Zallah” movement, including some of our friends on Facebook, did so out of concern for what they perceived as the gradual decline of the Hausa language and certain aspects of its cultural heritage. Their motivation was primarily cultural rather than political or ethnic.
However, over time, the movement evolved in a different direction. What began as a cultural campaign increasingly became framed by some actors as a struggle between Hausa and Fulani identities. This shift was aided by the government’s inability to effectively address the prolonged insecurity affecting parts of North-Western Nigeria. As criminal groups continued to operate across the region, some commentators found it convenient to reinterpret a complex security crisis through an ethnic lens.
Rather than concentrating pressure on government institutions and security agencies to address insecurity, some activists began directing public anger toward ordinary Fulani communities. They advanced narratives suggesting that the violence was part of a deliberate and coordinated agenda against the Hausa people. In doing so, a multifaceted security challenge was transformed into an ethnic conspiracy theory.
Social media became a major vehicle for promoting these narratives and deepening suspicion between communities that have coexisted for centuries. Yet history demonstrates that drawing a sharp line between Hausa and Fulani identities is neither straightforward nor reflective of social reality. Through trade, migration, intermarriage, and cultural exchange, the two groups have developed deep and enduring connections.
Indeed, Northern Nigeria is characterised by centuries of interaction among diverse ethnic communities. Numerous groups have become integrated into Hausa-speaking society, while others have adopted aspects of Fulani culture and identity. Across the region, families and communities often possess multiple layers of cultural and ethnic heritage that defy simplistic classifications.
Similarly, many Hausa families have settled in predominantly Fulani areas, intermarried, learned the language, and become culturally integrated into their host communities. The social fabric of Northern Nigeria is therefore far more interconnected than the narratives of ethnic separation promoted by some online activists suggest.
Unfortunately, some individuals have sought to hold entire communities responsible for the actions of criminal elements operating in parts of Zamfara, Katsina, Sokoto, and other affected states. Such reasoning not only ignores the complexity of the security crisis but also risks legitimising collective blame and ethnic hostility.
These groups have frequently targeted prominent figures such as the Sultan of Sokoto, Emir Muhammadu Sanusi II, and other public personalities, portraying them as sponsors or enablers of insecurity largely because of their ancestry. Initially, many observers viewed such accusations as little more than political rhetoric. However, concerns grew as these campaigns increasingly relied on inflammatory language, historical distortions, and attempts to mobilise ethnic sentiment.
To sustain these narratives, numerous Facebook groups, YouTube channels, and online blogs emerged. Many became platforms for misinformation, selective interpretations of history, attacks on traditional institutions, and the demonisation of public figures. In some instances, the rhetoric extended beyond criticism into outright incitement and dehumanising language directed at entire communities.
A striking feature of these campaigns is that while they present themselves as grassroots movements, many of their most influential promoters operate anonymously through pseudonymous or fake social media accounts. Their narratives thrive on outrage, fear, and division rather than evidence and constructive engagement.
It is within this broader context that figures such as Bichiya Maisango have become influential. Whether intentionally or otherwise, they have served as prominent voices amplifying narratives that increasingly blur the distinction between legitimate cultural advocacy and ethnic mobilisation.
At a time when insecurity continues to threaten lives and livelihoods across Northern Nigeria, the challenge is not to deepen ethnic divisions but to insist on accountability, evidence-based discourse, and solutions that unite rather than divide communities that have lived together for generations.
The Writer,Dr Kabir Danladi Lawanti is a public analyst and communication expect.