21/10/2023
THE HAUSA and the establishment of Zongo Communities in Ghana
In recent weeks, the Global Hausa Community celebrated a special day â the 26th August, set aside and designated as the INTRENATIONAL HAUSA DAY, in solidarity with their kith and kin everywhere on the Globe.
Below is an excerpt from a talk delivered by Alhaji Alhassan Sulley at a durbar at Sabon Zongo, to celebrate the occasion, published for the larger interest of the public.
Throughout West Africa, and for hundreds of years, people have moved around to trade and for other purposes, resulting in the creation of new communities. In due course, such settlements become their permanent abode, and, eventually have become their permanent home. This is precisely the case of the Zongo communities in Ghana, marking the beginning of the creation of the âHausa diasporaâ in Ghana and across the West, East, and Central Africa.
A a recent survey by âHadikan Hausa da Hausawa Foundationâ, a global organisation of Hausa-speaking people, with Headquarters in Kano, Nigeria, reveals that its membership has spread in over 40 countries across the world.
To the surprise of many, Hausas have spread beyond West Africa. They have also settled in communities in Central and East Africa as well, such as in Gabon, Central African Republic, in the Sudan, South Sudan, Kenya, Uganda and in Tanzania, where âHadinkan Hausa da Hausawa Foundationâ has membership. âŠâŠ.and true to the saying of the ancestors âDuma mai yada iri nisaâ, comparing the vast spread of the Hausa on earth, to a fast growing w**d called âDumaâ.
In the Gold Coast, the arrival of Hausas (Hausawa) occurred under three (3) different categories namely:
(a) The Early Merchants in the 14th century.
(b) Islamic Clerics (Ulama) to propagate Islam.
(c) A contingent of trained soldiers mainly of Hausa/Fulani /Kanuri ethnic groups, brought in by the British colonial Authority, to continue efforts to capture Ashanti, and expand their control over Gold Coast, as a territory under British control.
(a) The First Category of the early merchants from Northern Nigeria arrived in the form of a caravan - on horseback, on camels, mules and donkeys, purposefully reared for long distance journeys. They arrived with various wares such as hand-woven clothes, leather goods, metal handcrafts such as swords, knives of all kinds, beautifully decorated saddles for horse- riding, bridles and beads, antimony (called âkwalliâ in Hausa), natron (called âkanwaâ in Hausa or âkanweâ in Ga and Akan), along with cattle and their slaves.
Swords made in Hausa became the favourite, competing with those made by the Mende-speaking group, comprising the Bambara, Dyula and the Wangara.
The merchants also arrived with large horses for sale, a pedigree different from the local âKuruâ bred in the Savannah belt of Northern Ghana. The âkuruâ were suitable for forest conditions as well, but required extra care.
The Hausa cotton garments, made in varied forms to meet the needs of the affluent and the ordinary, featured more prominently in the export trade from Hausaland. The embroidered gowns have, to this day, not lost their premier place in the wardrobes of the rich and the powerful in the Northern regions of Ghana.
The âTaggoâ or âfuguâ , as it is called in Ghana, became the favourite, almost becoming a kind of âNational Dressâ to the people of Northern Ghana to this day[Mahdi Adamu:1978;122].
The use of the âfuguâ garments accords the people of Northern Ghana an impression of social unity and an air of cultural oneness, and it is not limited to Muslims only.
Beginning their journeys from various starting points, the commercial town of Yawuri, at the confluence of the River Niger flowing from the Futa Jallon mountains in west, and the River Benue from the Adamawa mountains in the east, became a converging point in order to guarantee their safety.
Yawuri was described as an ancient âZangoâ on the Hausa-Gwanja (Gonja) trade route.
The caravan moved in the westward direction, and these journeys brought the merchants to major trading centres in the Northern territories of the Gold Coast, such as Salaga, Gambaga , Kafaba, Daboya, Buipe, Bawku,Yendi, Sansane Mangu and to an important Hausa settlement, of great historical significance to the permanent Hausa stay in Ghana, a Zongo called âKetareâ.
These journeys continued throughout the centuries, and gradually Zongo communities began to be established across the Northern, Savannah, Upper East and the Upper West regions.
The major commodity exchanged with their imported wares was kolanut, grown in Ashanti and other rain forest areas of the Eastern region.
The kolanut tree originally grew in the wild, like the sheanut in Northern Ghana, and at the beginning of the trade, virtually only labour was required to gather the nuts when they were ripe.
On their return journey, the merchants exported salt mainly from Daboya and its neighbouring towns and villages.
With increased volume in the kolanut trade, Zongo communities gradually began to spring up in Ashanti and in the Eastern region, too.
A good example is the Zongo at Praso, near Nkawkaw in the Eastern region, also called âPraso Mai ruwaâ by the Hausa, meaning âPraso by the water (river)â A key factor to the increased demand for kolanut in Nigeria, was the declaration of the Islamic Jihad by Othman Dan Fodio, and, the rise of the Sokoto Empire in the early nineteenth century.
The Caliphate banned the use of alcoholic drink of any kind made from millet, sorghum or corn and, instead, permitted the consumption of kolanut as a part-time. This resulted in increased demand, making Nigeria to become the major market for kolanut from the Gold Coast. Kolanut from the Ghana has been the preferred choice in Nigeria, compared to that from the rain forest region of Western Nigeria and parts of the East.
The first Zongo community, established since the fourteenth century was called âKetareâ, and, from the archeological research findings of the late Prof. Emiritus James Anquandah, formerly of the Department of Archeology, University of Ghana, it has been established, and, also confirmed through the works of Prof. Ivor Wilks, formally of the Department of History of the University of Ghana, that it was that same town on the banks of River Oti called âKetareâ that became
the first Hausa/Zongo settlement in Ghana. Today, it is over 700 years old.
The word âKetareâ in Hausa means âacrossâ or âthe other sideâ as in âacross the riverâ or âacross the streetâ etc. The founders of the community must, therefore, have chosen the name âKetareâ by reference to its geographical location across the bank of the river Oti.
Ketare unfortunately, was totally submerged in the construction of the giant Hydro-electric Dam at Akosombo, and the creation of the Volta Lake after Independence. The project also affected other towns and villages.
As a result, however, Ghana eventually became the proud owner of the largest man-made lake in Africa.
By the completion of the project, however, âKetareâ, as well as other settlements affected in the project were relocated on the newly created banks of the lake.
The township exists to this day.
Sansane Mangu, was another vibrant /Zongo settlement in the Gold Coast, prior to the attainment of Ghanaâs Independence. Unfortunately, it was relocated within the territorial boundaries of the Republic of Togo, after a new border re-demarcation exercise, resulting from a Referendum/ Plebiscite in Western Togoland. The plebiscite, organised under the auspices of the United Nations, was aimed at determining Ghanaâs Eastern border, prior to the granting of Independence by Britain.
The oldest Zongo Communities in Ghana, according to oral sources, confirmed by Historians and Archeologists are located in the Northern regions.
(b) The Second category of the founders of the Zongo communities are the Ulama (Islamic Clerics) from Hausa homeland in Northern Nigeria, whose prime objective was to spread Islam through teaching and propagation (Daâawa). This group entered pre-colonial Gold Coast through the North, as well as the South.
In Accra, the first Zongo community was established about 1881 at Nmlitsa Gonno, Swalaba in the part of Accra called âUsher Townâ. It was called âUsher Town Zongoâ.
The effort was initiated by Mallam Na-Inno, assisted by Mallam Muhammadu Barko his oldest son, and Mallam Gariba, his associate of many years from Katsina in Northern Nigeria.
Their journey from the fringes of the Sahel region in Northern Nigeria to the Atlantic coastline in Accra , eventually led to the permanent settlement of the Hausa in Accra, with the establishment of the first ever Zongo community known as Usher Town Zongoâ âor âZangon Mallamâ in 1881, later to be called âZongo Laneâ.
The trio arrived between 1845 -50 and they lived at James Town, in central Accra for about 30 years as tenants, in a family House identified as âClement Houseâ. Mallam Na-Inno and Mallam Gariba arrived with their wives, Umma Yaawo and Umma Fatimatu Erâbai, respectively.
After obtaining the authority of King Tackie Tawiah I, Mallam Na-Inno, his associate and his son Mallam Barko, relocated to live at their âNewfoundlandâ at âNmlitsa Gonnoâ called âUsher Town Zongoâ about 1881.
To the residents of the community, however, the community was called âZangon Mallamâ in reference, as well as, in reverence to Mallam Na-Inno, its founder.
Mallam Na-Inno is remembered in tradition as the first Hausa Muslim to have come to settle in Accra, and to become Head of the Community (Mai Unguwa) and the Sarikin Zango. He became the Friday Imam of Accra right from inception in 1881, and performed the dual role as the first Friday Imam of Accra between 1881 -1893 and the Sarikin Zongo
He died on 20th April, 1893 (equivalent to 3rd Shawwal, 1310 AH) at his home and was interred in the ancient Muslim cemetery at Aayalolo, near the timber market in central Accra [Odoom: 1963; 3].
Upon his demise in 1893, the community was headed by Mallam Barko, his son, while the role of Imam fell in the bossom of Mallam Gariba (Abubakar), his associate, to become the second Friday Imam of Accra [Odoom: 1963;28].
Mallam Gariba died in 1902 at his home at Zangon Mallam and was interred at the ancient Muslim cemetery by the old timber market in central Accra. Upon his demise, Mallam Barko assumed the dual role once held by his father, becoming the third Imam of Accra [Odoom:1963; 3] â Documents on the pioneers of the Muslim Community of Accra], as well as the Head of the Community (Sarikin Zongo). He continued this role until a Friday in September, 1915 when after delivering his final sermon (Hutba), he bade farewell to the worshippers and residents, and, relocated to live with the rest of his Hausa community at Sabon Zongo.
Mallam Barko, however, regularly visited his âNewfoundlandâ at Sabon Zongo, carrying his grandson, Shaâaibu Barko on horseback, to and from Sabon Zongo.
Alhaji Shaâaibu Barko eventually ascended to the throne to become Sariki Alhaji Shaâaibu Barko V, for 20 years between 1981 and 2001.
Sabon Zongo was established by Mallam Barko, son of Mallam Na-Inno between 1907 and 1909, and it is quite distinct. Right at inception, it was consciously founded by the Hausa, for the Hausa to live in it [Pellow: 2002; 8]. It is connected genealogically to the families of the founding families from both Barko and Mallam Gariba families. Its current Head â Chief Yahaya Hamisu Barko VI is a grandson of the founder, while the current Imam â Alhaji Hamza Salisu is a grandson of Mallam Gariba.
Mallam Barko established his leadership along his family lines, which is distinct from other urban Zongo communities, such as in Kumasi, Koforidua or elsewhere, except in Cape Coast where the âMazawajeâ family have ascended to the throne on three or four occasions.
Today, Sabon Zongo is 116 years since it was founded.
Demographically, it provides a home for people from across West Africa. It stands out as a model of a unique Muslim community, without a single church building, but with uncountable number of Mosques in the township, that radiate a cacophony of sound from the minarets of the Mosques at prayer time.
Mallam Barko relocated to Sabon Zongo from Zongo Lane, which was established by his father, attributing the move, among other reasons, to disharmony in the community at the time. The most compelling reason, however, according to Mallam Barko was to safe-guard the sanctity of Islam in its practice
Sabon Zongo is unique. It is a Zongo community that is culturally and spatially distinct from the others. The founding fathers transplanted unique cultural norms and practices, as pertained in their homeland. It is a particular kind of socio-cultural life, typically Hausa in content, although today, the indigenes of Zongo live several thousand kilometres away from the original homeland.
A striking feature to a visitor to Sabon Zongo is the better quality of the oral Hausa language spoken among residents, compared to corrupted versions found in other urban Zongo communities in Accra.
The Mallam Na-Inno, Mallam Barko and Mallam Gariba families lived at Zongo Lane with other important families such as the Brimah and the Kadiri-English families, all of whom were pioneers in the establishment of the first Zongo community of Accra - Zangon Mallam (Zongo Lane).
The Kadiri-English family became successful in export trade, becoming the leading exporters of kolanut to Nigeria and beyond, by using English cargo vessels. This strong attachment lead the family to associate the family name with âEnglishâ, and eventually compounding it with the word âEnglishâ, to become the âKadiri-Englishâ family.
After decades of living together in one community, Mallam Barko secured 75 acres of un-inhabitable land, across the Korle Lagoon, access to which was possible only by boat in the wet season. Although quite contrary to Gold Coast Native Laws at the time, Mallam Barko, however, was exceptionally granted custodial rights over 75 acres on Ga soil, to establish his new Zongo in 1907. He named it âSabon Zongoâ, gaining from the friendly Ga Native Policy towards Muslims in general, and to the Hausa in particular, which generally was to embrace strangers into their fold. Thus it is said in Ga : âAblekuma aba kuma wo, edza ake loo pii fite wonuâ.
At Cape Coast and at Elmina, the Ulama and the Traders had arrived earlier, after the coming of the Portuguese, who were the first Europeans to set foot on Ghanaâs shores in the fifteenth century. The clerics (Ulama) arrived from Northern Nigeria with the principal aim of spreading Islam, as well as to trade. The British arrived several centuries later.
In Kumasi, the Zongo was first founded at Mbrom, about 1860 and the first Head of the Community, the âMai Unguwaâ was Sariki Mallam Madugu.
He was succeeded in 1870 by Sariki Mallam Tuni as the second Head of Kumasi Zongo.
Mallam Tuni was affable, and during his rule, the community saw development. He so endeared himself to the community that the Zongo popularly became known as âZangon Tuniâ, meaning âTuniâs Zongoâ.
Sariki Mallam Usman became the 3rd Sarikin Zongo between 1905 and 1919, under British colonial administration. He earned himself the accolade âMai Kumasiâ (meaning the owner of Kumasi), for his progressive leadership, that included the building of Palace for the Sarikin Zongo of Kumasi. He achieved this goal with the support of the butchers in Kumasi, under Mallam Na Yaawo, the Head Butcher (Sarikin Fawa). The butchers donated all the hides and skins and carcasses from the daily slaughter at the abattoir (mayanka) to the Sarikin Zongo, and, the proceeds of the daily sale went into financing the project.
In 1919 Mallam Usman died and was succeeded by Mallam Sallau, who received the popular approval of the elders and people of Kumasi and was installed as Sarikin Zongo.
Mallam Sallau perhaps recorded the best of achievements in leading his Kumasi Zongo community as the Sarikin Zongo, compared to any other, albeit, not without the sweeping powers he enjoyed under the British Colonial Administration.
He introduced numerous development reforms such as a housing project for the poor, and he also encouraged the habit of maintaining personal hygiene and cleanliness in the community.
He successfully replaced the use of pit latrine system called âbayangidaâ with the âsalanga bahayaâ in compounds, and for the public, to instil hygiene in the community. Eventually, the system became a model, and also in the hiring of labour, for the Kumasi Town Council to emulate.
Mallam Sallau administered a native court under authority granted him by the British colonial administration. He maintained a Native Police, and in administering justice in his Court, he applied aspects of the Shariâa in his judgements.
In 1925, Mallam Sallau earned the respect and recognition of the British Colonial Administration, and he was honoured with the Kingâs Award For African Chiefs, at a ceremony at the Achimota School, Accra. The award was presented to Mallam Sallau on behalf of King George V by the Prince of Wales, on a Royal visit to the Gold Coast.
The successful establishment of Accraâs first Zongo and those in Cape Coast, Elmina and in Kumasi epitomizes the role of the Ulama (Clerics) as the second category in the establishment of the Zongo communities in Ghana.
The Third Category comprised the contingent of trained Hausa soldiers from Northern Nigeria brought to the Gold Coast in 1872 by the British Colonial Administration, under the command of Naval Captain Sir John Hawley Glover RN.GC.MG. They arrived in Accra by boat from Lagos, and were first stationed in the Cantonments, at the old âCable & Wirelessâ station, Labadi, Accra, before their transfer to Cape Coast and Elmina as their permanent barracks.
The first arrivals included Native Officer Ali, Officer Harri Zanuwah, Officer Dan Bornu, Officer Mada, Officer Abdullahi Maso Kano (becoming the first Sarikin Zongo, Konogo), Officer Sulemana Hamza, Officer Mazawaje (with descendants based in Cape Coast), Officer Hamza Gaton-Jirigi, Officer Mamman Kononogo, Officer Bagobiri and others.
By 1889/90, at the start of the âYaa Asantewaâ war in 1900, which marked the end of the British war with the Ashanti Kingdom, additional Hausa troops had arrived to increase the size of the Glover Hausas to 900 men [Prof. S. Addae: 2005; 8, 9 - A short History of Ghana Armed Forces.
Out of the âGlover Hausasâ, a civil Police Force was carved to create the nucleus of the Gold Coast Police Force. With time, majority of subsequent recruits were drawn from along the coast, chiefly from the Fanti ethnic group at Cape Coast and Elmina, numbering over 400 [Short History of the Ghana Armed Forces by Dr S.Addae : 2005; 9]
The Glover Hausas arrived in the Gold Coast primarily to help fight and conquer Ashanti, after several unsuccessful attempts by the British Garrison stationed in the Gold Coast. Most of the fighters stationed in the Gold Coast were trained men drafted from the West Indies.
The Hausa fighters were nicknamed âGlover Hausasâ to identify with their Commander, Naval Captain Sir John Hawley Glover.
Before Ghanaâs Independence from the Britain in 1957, Hausa traders, craftsmen and clerics (Ulama) had lived in all the regions for centuries, in significant numbers, and, throughout West Africa, too.
Available historical records indicate that the Hausa and the Wangara (part of the Bambara/Dyula/Mende-speaking group) in particular , arrived in pre-colonial Gold Coast before the advent of the Whiteman.
According to the findings by Prof. Mahdi Adamu, by the arrival of the Portuguese on the shores of Ghanaâs coast about 1471/72, the Mende traders were well established on the Northern edge of the Akan forest belt in pursuance of the kolanut trade[Mahdi: 1978;119 â âThe Hausa Factor in West Africaâ].
It has been established in earlier findings of Prof. Ivor Wilks [1962], as quoted by Mahdi [Mahdi: 1978; 119] that by about 1400, there was a trading network that linked the Savannah belt with the Akans, and to the Atlantic coast. It was therefore possible, according to Prof. Ivor Wilks, that the town called Begho was probably the first regular market for the early Hausa traders.
The Hausa and the Wangara became the first settlers to live among the Guan, said to be the original indigenous inhabitants of the territory that came under British control, eventually to be named the Gold Coast.
Other Zongo Ccommunities
Konongo Zongo - By the British Colonial Administration
The idea of establishing a Zongo community at Konongo was entirely mooted by the British Colonial Administration as an urgent project, to secure manual labour in support of mining activity around the twin towns of Konongo and Odumase. The planning and the ex*****on of the plan was entrusted to the colonial Administration office in Kumasi, from where a British District Commissioner was appointed and posted to Konongo. In implementing the plan, the British District Commissioner relied on retired soldiers in Kumasi to relocate and to form the nucleus of the new community. The Administration did not only encourage the soldiers, but also assisted them.
From among the pioneer settlers was a retired member of the Gold Coast Hausa Constabulary GCHC (The Glover Hausas), in the person of Native Officer Abdullahi Masokano, who relocated along with his family, and eventually became the first Head of the Community (Sarikin Zongo).
His grandson, Alhaji Baba Sharrif, operates one of Accraâs radio stations â the Marâhaba FM radio station most popular to Muslim audience.
Obuasi Zongo â Due to the growing number of Hausa settlers (Porters).
The oldest Zongo community at Obuasi is called Bagobiri, and it was founded many decades before Ashanti came under British control, after the final of the series of battles with the British forces. It was founded by a Hausa migrant labourer who was a Porter referred to as âkaya kayaâ. He was known and called Bagobiri. The community therefore became known as Bagobiri.
Among the Hausa-speaking people, âBagobiriâ refers to a person who hails from one of the Hausa Clans called âGobirawaâ, and a visible identity of a Bagobiri are marks (scars, seven in number) on both sides of his or her cheeks.
According to oral sources Bagobiri, became the rallying point (Patron and landlord) for new arrivals, whose manual labour was, at the time, urgently required to support local mining activities, into which British business interests had already penetrated, and Gold dust, in raw form was transported to the coast by the porters for export to Britain.
Bagobiri became the Head-Porter (Kaya kaya) responsible for transporting Gold dust on foot from Obuasi to Cape Coast for onward shipment to Britain. According to oral sources, he was the first labourer to be engaged by the British.
The Zongo community continued to support the Obuasi Gold mine as transporters of Gold to the coastal towns for shipment abroad, until the advent of road and rail transportation system.
Cape Coast remained the administrative seat of the British colonial rule in the Gold Coast until 1877, when the seat of Government was transferred to the Castle at Osu in Accra.
Kamashegu Zongo â Established through friendship with a Cleric (Ulama)
Under certain circumstances, Hausa settlements were established through the encouragement of local chiefs such as at Kamashegu in Dagbon, in the Northern region. It was in this manner that Hausa colonies (the Zongos) were established at Yendi, Karaga, Kamashegu, Kumbungu, Zorro, Gambaga and at Bawku [Mahdi: 1978â 140].
The oldest in this category was at Kamashegu, in the second half of the 17th Century. This was before the first Muslim King of Dagbon, Ya Na Mahammadu Zangina, whose name was âWumbeiâ, became the King of Dagbon between1700 -1714.
Mallam Mahammadu Zangina , a Hausa cleric from Katsina , and a friend of Na Wumbei of many years, lived at Kamashegu with his family. After their return from a visit to Katsina, he gave his name to Wumbei upon embracing Islam through his tutelage. Thus, Wumbei became known as Ya Na Mahammadu Zangina.
Upon the request by Na Mahammadu Zangina, the cleric agreed to be his âChief Mallamâ for the stability of Na Zanginaâs new regime.[Mahdi: 1978; 142-143].
Yendi Zongo
The beginning of the nineteenth century saw the arrival of more Hausa Clerics, and from oral traditions, the first to arrive was Mallam Dauda from Katsina, his motherâs birth place. His father belonged to the Hausa clan called âKambarin Barebariâ with origin from Bornu State.
Mallam Dauda arrived in Yendi during the reign of Ya Na Andani Karuri, in the early eighteenth century. He was revered in the community as a powerful Mallam (Cleric), but was better known as a famous trader, who became a Landlord and a Patron âMai Gidaâ, to his guests. Mai Gida is a social status among the Hausa that points to someone who supports the poor and the less privileged.
His house became a popular transit stop over for Hausa traders, which earned him the Dagbon accolade âMadugufonâ (Maduguâs ward). His house was also described or called âZangbera-yiriâ (the Hausa manâs compound). When the community could no longer accommodate the growing number of new arrivals, his son established a new Zongo near Yendi at the beginning of the twentieth century called âGamajiâ. Another Hausa cleric from Kano arrived in Yendi shortly after the Sokoto Jihad of the eighteenth century and was given a daughter of Ya Na in marriage. The Ya Na at the time was Mahammadu Jongbengo , meaning Mahammadu the Hausa man. Yet another Hausa cleric to arrive in Yendi at the beginning of the nineteenth century was Mallam Mustapha Ashafa, and by the middle of that century had become the âYa Na Imamâ
Other Zongos in Northern region
Apart from the above circumstances, there were also Zongo communities that developed around toll posts established by traditional authorities for collecting taxes from merchants passing through from Salaga or other major market centres. It was in this manner that Zongo communities were established at Gushegu, Savelugu, Alfayiri and Zabzugu ( or Janzugu, its original name in Hausa ) [Mahdi: 1978: 1978; 155].
At the beginning of the nineteenth century, both Zabzugu and Kpabia became famous, not only as centres of commerce, but also, as centres of Islam in Northern Ghana.
Conclusion
Considering the history of the early Hausa settlers that arrived in pre-colonial Gold Coast (Ghana), the Hausa today regard Ghana as one of their homelands, as they continue to draw cultural ties with the original ancestral homeland in Northern Nigeria.
They have become an integral part of the Ghanaian citizenry, contributing towards Ghanaâs growth and development. The Hausa continue to exert enormous influence in the socio-economic and cultural life of the country.
Hausa language, argueably, is the second most widely spoken language in Ghana today, apart from âTwiâ of the Akan ethnic group.
The Akan group comprises the Asante, Akwapim, Akwamu, Akyem, Anum, Fante and the Kwahu. Other affiliate major ethnic groups such as the Nzima, the Ahanta, the Aowin, the Wassa, the Bono and the Guans, speak different languages of their own.
Hausa as Language of Business in Ghanaâs Parliament
In Ghanaâs Parliament today, and indeed, since the advent of the 4th Republican Constitution in January 1993, Hausa has been one of the official working languages in the work of Parliament, under Article 47, captured on pages 29 and 30, under the sub-title âLanguage of Proceedingsâ of the Standing Orders of the Parliament of Ghana. The usual language for debates and other business is in English. However, under Article 47 of the Parliamentary Standing Orders, appropriate steps may be taken to facilitate the use of Hausa to address the House, as it would be done with other Ghanaian languages. This is provided under Article 47 on pages 28 and 29 quote : âThe proceedings of Parliament shall ordinarily be conducted in the English language, except that a member may exercise the option to address the House in either Akan, Nzema, Ga, Ewe, Hausa, Dagbani, Dagare or any other local language provided facilities exist in the House for its interpretationâ.
In general communication and social interactions in the five Northern regions of Ghana, Hausa is the more common medium, and, it continues to be the linking language (Lingua Franca) aside the English language. It facilitates trade and other social activities among the various ethnic groups throughout the country.
Prepared and Delivered by: Alhaji ALHASSAN ABDULLAHI SULLEY
( Na gidan gado da masu )
Sabon Zango, Accra.
âą A Grandson of Mallam Sulley, Founder of Darkuman Zongo (1956 -7)
âą A Great Grandson of Native Officer Ali of the âGLOVER HAUSAS and the Gold Coast Hausa Constabulary.
âą A Great Great Grandson of Mallam Gariba, a Pioneer Founding member of Zangon Mallam (ZONGO LANE) and the second Imam of Accra ( 1893 â 1902 )
Email: [email protected]
Contact: 233543002812.
