Lifestyle

Balaraba Ramat Yakubu: The Voice of Northern Nigerian Women Through Hausa Literature

Published

3 months ago

October 19, 2025

From early marriage to literary empowerment, Balaraba Ramat Yakubu’s journey reshaped women’s narratives in Hausa society.

A Trailblazer in Hausa Literature

Balaraba Ramat Yakubu stands as one of Northern Nigeria’s most influential literary voices. Born in 1959 in Kano State, she rose from a conservative background to become a powerful advocate for women’s rights and education through her writing. Her novels, written in Hausa, belong to a popular literary genre known as littattafan soyayya—literally translated as “books of love.” But beneath their romantic surface lies sharp social commentary on patriarchy, gender inequality, and the struggles of Northern Nigerian women.

She holds the distinction of being the first female Hausa-language author whose work was translated into English, bringing Northern Nigerian women’s experiences to a global audience.

Early Life and Education

Balaraba Ramat Yakubu was born into a traditional Hausa family in Kano, Northern Nigeria. Growing up in a society where women’s roles were often confined to domestic spaces, her opportunities for formal education were limited. She attended only a few years of primary school before being married off at the age of 13, an experience that would later shape much of her creative and thematic vision.

Her early marriage exposed her to the realities of polygamy, societal expectations, and gender inequality—issues she would later confront directly in her writing. Despite these obstacles, Balaraba nurtured a passion for storytelling and literacy. Her self-driven education and persistence transformed her into a writer of remarkable cultural influence.

Rise of a Literary Icon

Yakubu’s literary journey began in the 1980s, during a time when women’s voices were largely absent from the Hausa literary scene. The littattafan soyayya movement emerged as a new wave of popular fiction that blended love stories with moral and social lessons. However, Yakubu’s contributions went beyond mere entertainment. Her stories highlighted the daily struggles of women navigating marriage, poverty, and societal expectations.

Her most famous novel, Alhaki Kuykuyo Ne (Sin is a Puppy that Follows You Home), became a landmark in Hausa literature. The novel tells the story of a woman mistreated by her husband, exploring themes of betrayal, justice, and moral accountability. It offered readers a bold critique of gender oppression and religious hypocrisy in Northern Nigeria.

In 2012, the novel was translated into English by Aliyu Kamal and published by the African Books Collective, earning Yakubu international recognition as a feminist literary pioneer.

Themes and Influence

At the heart of Balaraba Ramat Yakubu’s work lies a deep concern for women’s empowerment and education. She often uses her female characters to challenge societal norms and question traditional gender roles. Through her stories, she promotes literacy, independence, and self-awareness among women in Hausa society.

Her works also reflect her Islamic faith, merging moral teachings with social reform. She has stated that her writing seeks to “correct societal wrongs” by teaching moral lessons in a language and style that resonates with Hausa-speaking audiences.

Yakubu’s novels are often discussed in the context of African feminist literature. However, she identifies not as a Western-style feminist, but as a reformer working within her cultural and religious framework—a stance that has made her both respected and controversial within conservative circles.

Beyond Writing: Film and Cultural Work

In addition to her success as an author, Balaraba Ramat Yakubu is a screenwriter, producer, and director in the Kannywood film industry—the Hausa-language film scene based in Kano. Her transition from literature to film allowed her to reach wider audiences, especially women who could not read.

Her screenwriting often mirrors her literary themes, portraying female characters who defy stereotypes and fight for dignity and justice. By working in film, Yakubu helped expand the visibility of women’s voices in a male-dominated industry, contributing to the cultural evolution of Northern Nigerian cinema.

Personal Life and Legacy

Balaraba Ramat Yakubu’s life reflects resilience and purpose. Having faced early marriage and limited access to education, she transformed personal adversity into creative power. Her stories continue to inspire women to pursue education and self-reliance, especially in communities where such ideals are often discouraged.

Today, she is celebrated as one of the matriarchs of Hausa literature and a pioneer of women’s writing in Northern Nigeria. Her influence extends beyond literature into social advocacy and cultural preservation. Through her writing, she gave a voice to countless women whose stories were previously unheard.

References

Yakubu, Balaraba Ramat. Alhaki Kuykuyo Ne (Sin is a Puppy that Follows You Home). African Books Collective, 2012.

Furniss, Graham. “Love, Romance and Popular Fiction in Northern Nigeria.” Research in African Literatures, Vol. 42, No. 4, 2011.

British Library. “Balaraba Ramat Yakubu: Hausa Writer and Filmmaker.”

BBC Hausa Archives, “Women Who Changed Northern Nigeria,” 2019.

Nigerian Tribune, “Balaraba Ramat Yakubu: The Woman Who Dared to Write in Hausa,” 2021.

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Lifestyle

Ìwòyè-Kétu: The Yoruba Town That Spans Two Nations and Lives by Ancient Taboos

Published

11 hours ago

January 31, 2026

Oluwagbenga Olaoye

Ìwòyè-Kétu is one of the most remarkable Yoruba communities in West Africa, not only for its deep-rooted traditions but also for its unique geopolitical identity. The ancient town straddles two modern nation-states—Nigeria and the Republic of Benin—yet remains culturally, spiritually, and traditionally unified as one Yoruba settlement.

A Town Without Borders in Spirit

Geographically, Ìwòyè-Kétu is primarily located in Imeko/Afon Local Government Area of Ogun State, Nigeria, while its western section lies across the international boundary in the Republic of Benin. This border, imposed during the colonial partition of Africa, cuts through the town but has failed to divide its people.

Families live on both sides of the boundary, speak the same Yoruba dialect, observe the same customs, and recognise one traditional authority. Daily life reflects this dual reality: residents freely transact using both the Nigerian naira and the West African CFA franc, depending on location and convenience.

Unified Kingship Across Nigeria and Benin

Despite existing in two countries, Ìwòyè-Kétu is governed traditionally by one paramount ruler. The recognised monarch is:

His Royal Majesty Oba (Sir) Isaac Adegbenro Oyero,
the Ooye of Ìwòyè-Kétu, also styled Adekilúrójú – Ada Páàkó II.

His authority is acknowledged by the community on both sides of the border, making Ìwòyè-Kétu a rare example of a binational Yoruba town under a single royal institution.

Origins in Ile-Ife

According to Yoruba oral tradition, Ìwòyè-Kétu was founded by Olúmu (or Olómù), a legendary migrant from Ilé-Ifẹ̀, the spiritual homeland of the Yoruba people. Like many Yoruba settlements, its founding narrative emphasises migration from Ife, reinforcing the town’s ancient roots within the broader Yoruba civilisational story.

Ìwòyè-Kétu forms part of the historic Kétu region, once a powerful Yoruba kingdom before European colonial boundaries fragmented it between British-ruled Nigeria and French-ruled Dahomey (now Benin).

Sacred Taboos That Still Govern Daily Life

Ìwòyè-Kétu is widely known for its strict traditional prohibitions, which continue to be enforced by custom and belief:

Use of umbrellas is strictly forbidden anywhere within the town.

Rearing pigs is prohibited, and pork is traditionally avoided.

In some oral accounts, digging wells is either forbidden or tightly regulated.

These taboos are believed to be tied to ancestral covenants, spiritual agreements, and the town’s founding myths. Violations are traditionally thought to invite misfortune, reinforcing collective adherence across generations.

Language, Culture, and Continuity

Despite the Nigeria–Benin divide, Ìwòyè-Kétu remains culturally seamless. Yoruba language, customs, festivals, and lineage systems are shared. The town stands at a linguistic crossroads where English and French meet administratively, but Yoruba remains dominant socially and spiritually.

A Living Example of Pre-Colonial African Unity

Ìwòyè-Kétu exemplifies how pre-colonial African societies continue to transcend modern borders. Long before Nigeria or Benin existed, the town functioned as a single cultural entity—and it still does.
In an era where borders often define identity, Ìwòyè-Kétu reminds us that history, tradition, and shared ancestry can be stronger than lines drawn on maps.

Sources

Yoruba oral traditions and local historical accounts of Ìwòyè-Kétu

Ogun State local government and cultural heritage records (Imeko/Afon LGA)

Nigerian media reports and cultural features on Ìwòyè-Kétu’s taboos and binational status

Community welcome signage and local testimonies

Cross-border Yoruba history of the Kétu Kingdom (Nigeria–Benin)

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Lifestyle

Emotan; The Benin Heroine (PHOTOS)

Published

11 hours ago

January 31, 2026

Oluwagbenga Olaoye

Throughout history, in every culture around the world, extraordinary women have pushed society to think bigger, move forward and create.

Emotan is a glowing example of boundless courage and world-changing ingenuity.

Emotan a market woman, single-handedly raised an army and overthrew the illegal regime of Oba Uwaifiokun who usurped his brother and conspired with his chief to kill King Ewuare.

She protected Oba Ewuare in her hut and showed him kindness when he was trying to reclaim his throne back.

Emotan helped install Oba Ewuare the Great, who was the most outstanding Oba in the ancient Benin Kingdom around 1440AD.

Eventually, when Oba Ewuare regained his throne, Emotan became the King’s favourite citizen.

Moreso, her kindness wasn’t restricted to the Oba alone, history tells us that Emotan converted her hut to a crèche to help nursing mothers who patronized her or came to the market for other things.

At that time, her daycare centre was popular in Benin and it can be said authoritatively that she started the first-day care centre in Benin.

After her death, her body was buried at the Oba market at the exact spot where she sold her goods. A tree was planted on her grave and she is being worshipped as the mother of love and kindness

Source: Benin achive

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Lifestyle

Michael Adekunle Ajasin (1908–1997): Scholar, Educationist, and Statesman of Principle

Published

12 hours ago

January 31, 2026

Oluwagbenga Olaoye

Michael Adekunle Ajasin remains one of the most respected figures in Nigeria’s political and educational history, remembered for his intellectual depth, personal integrity, and unwavering commitment to democratic ideals and public education.

Born on 28 November 1908 in Owo, present-day Ondo State, Ajasin’s early life was shaped by discipline, learning, and service. He attended St. Andrew’s College, Oyo between 1924 and 1927, one of the foremost teacher-training institutions in colonial Nigeria. After qualifying as a teacher, he worked in the profession for several years, laying the foundation for what would become a lifelong dedication to education.

In 1943, Ajasin gained admission to Fourah Bay College, Sierra Leone, then one of the most prestigious higher institutions for Africans in British West Africa. He graduated in June 1946 with a Bachelor of Arts degree in English, Modern History, and Economics. Determined to deepen his professional competence, he proceeded to the Institute of Education, University of London, where he obtained a Postgraduate Diploma in Education in June 1947.

Family Life

Ajasin married Babafunke Tenabe, also a teacher, on 12 January 1939. Their marriage produced four children—two sons and two daughters. One of his daughters, Mrs Olajumoke Anifowoshe, distinguished herself in public service, becoming Attorney-General and Commissioner for Justice in Ondo State, further reflecting the family’s strong tradition of civic engagement.

Educational Leadership

On 12 September 1947, Michael Adekunle Ajasin was appointed Principal of Imade College, Owo. His tenure was marked by visionary leadership and an aggressive staff development programme. Notably, he facilitated opportunities for teachers to pursue further training at University College, Ibadan, at a time when such advancement was rare.

In December 1962, Ajasin left Imade College to establish Owo High School, where he served as founder, proprietor, and first principal from January 1963 to August 1975. Under his leadership, the school earned a reputation for academic excellence and discipline, reinforcing his belief that education was the most effective instrument for social transformation.

Political Thought and Early Activism

Ajasin was deeply involved in Nigeria’s nationalist and pre-independence politics. In 1951, he authored a policy paper that later became the education blueprint of the Action Group (AG), boldly advocating free education at all levels. This proposal would later be implemented in Western Nigeria under Chief Obafemi Awolowo and remains one of the most impactful social policies in Nigerian history.

He was among the founders of the Action Group, a party whose ideology centred on immediate independence from Britain, universal healthcare, and the eradication of poverty through sound economic planning. During the 1950s, Ajasin served as National Vice President of the Action Group.

Legislative and Local Government Service

Ajasin’s political career expanded steadily. He became an elected ward councillor, then Chairman of Owo District Council, which covered Owo and surrounding communities such as Idashen, Emure-Ile, Ipele, Arimogija, Ute, Elerenla, and Okeluse.

In 1954, he was elected to the Federal House of Representatives in Lagos, serving as a federal legislator until 1966, when military rule interrupted Nigeria’s First Republic. His years in parliament were characterised by advocacy for education, regional development, and constitutional governance.

Return to Politics and Governorship

In 1976, Ajasin became Chairman of Owo Local Government. With the return to civilian rule, he joined the Unity Party of Nigeria (UPN), the ideological successor to the Action Group.

In 1979, he was elected Governor of Ondo State, with Akin Omoboriowo as his deputy. His administration prioritised education, rural development, and fiscal discipline. However, political tensions emerged when Omoboriowo defected to the National Party of Nigeria (NPN) and contested the 1983 gubernatorial election against him. Although Omoboriowo was initially declared winner, the results were later annulled, and Ajasin was sworn in for a second term.

His tenure was abruptly terminated by the military coup of 31 December 1983, which brought General Muhammadu Buhari to power.

Integrity and Personal Example

Michael Adekunle Ajasin was widely admired for his personal honesty. Reflecting on his years in office, he famously stated:

“I came into office in October 1979 with a set of my own rich native dresses and left office in December 1983 with the same set of dresses; no addition and no subtraction.”

He further noted that he owned no personal cars upon leaving office, having exhausted the two he had before assuming governorship. This statement has since become a benchmark for ethical leadership in Nigeria.

Pro-Democracy Struggle

In the 1990s, Ajasin emerged as a leading elder statesman within the National Democratic Coalition (NADECO), which opposed military dictatorship and demanded the validation of Chief M.K.O. Abiola’s annulled June 12, 1993 presidential mandate.

In 1995, he was arrested by the Abacha military regime, alongside 39 other activists, for participating in what the government termed an illegal political meeting—an episode that underscored his lifelong commitment to democracy and civil liberties.

Educational Legacy

As governor, Ajasin signed into law the establishment of Ondo State University in 1982, located in Ado-Ekiti (now in Ekiti State). In 2000, during the administration of Chief Adebayo Adefarati, a new university in Akungba-Akoko was named Adekunle Ajasin University in his honour. He also played a key role in the establishment of The Polytechnic, Owo.

Michael Adekunle Ajasin stands as a rare example of a Nigerian leader whose intellectual rigour, moral discipline, and public service aligned seamlessly. His legacy lives on through the institutions he built, the policies he shaped, and the enduring example of integrity he set in public life.

Source:
Ondo State Government Historical Records; Nigerian Political Biographies; Action Group Party Archives; Adekunle Ajasin University Documentation

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