A makarantar firamare akan koya wa yara cewa kowa yana da ƙima ɗaya.

A is a preposition that usually means “in / at / on (location)”.

So A makarantar firamare = “In primary school / At primary school.”

Hausa normally does not use a separate word for “the”. Definiteness is understood from context.
Here, because we’re talking about primary school in general, you can translate it as:

• “In primary school, they (generally) teach children that…”

Makaranta means “school”.
It changes to makarantar because it is in the construct (genitive) form, linking it to the following noun firamare:

• makarantar firamare ≈ “school of primary (level)” → “primary school”

In Hausa, when a noun “possesses” or qualifies another noun, the first noun often takes a linking ending:

• Feminine noun ending in -a → drop -a, add -r
  
  • makaranta → makarantar
  • jami’a (university) → jami’ar Kano = the University of Kano

So makarantar firamare is a fixed way to say “primary school.”

Firamare is a loanword from English “primary”, used for the primary-school level.

Common uses:

• makarantar firamare – primary school
• malamin firamare – a primary-school teacher (literally “teacher of primary”)

On its own, firamare usually refers to something related to the primary level of schooling, but most often you see it in the phrase makarantar firamare.

You’re right that a kan (two words) can mean “on top of”:

• Littafin yana a kan tebur. – The book is on the table.

But in your sentence, akan is functioning as an adverb of habit meaning roughly:

• “usually, generally, typically, it is the case that…”

So:

• A makarantar firamare akan koya wa yara…
  ≈ “In primary school, they usually teach children…”

Historically this comes from a kan = “on (the topic of) / concerning”, which then developed into “as a general rule / usually”, and in modern writing it’s often written as one word akan in this usage.

Koya means “to teach” or “to learn”, depending on context.

It can take two objects:

1. What is being taught/learned (direct object)
2. Who is being taught (indirect object)

The indirect object (the person) is normally introduced by wa (“to/for”):

• Sun koya Hausa. – They learned Hausa. / They taught Hausa (to someone).
• Sun koya wa yara Hausa. – They taught Hausa *to the children.*

In your sentence:

• akan koya wa yara cewa…
  
  • koya = teach
  • cewa kowa yana da ƙima ɗaya = that everyone has equal value (what is taught)
  • wa yara = to children (who is taught)

So wa marks yara as the indirect object (“to the children”).

Yes, you can say both, but there is a nuance difference.

• Ana koya wa yara cewa…

  • ana = impersonal passive “one is doing / it is being done”
  • Rough meaning: “Children are taught that…” or “They teach children that…” (neutral present/habitual)

• Akan koya wa yara cewa…

  • akan = “generally / usually / as a rule”
  • Rough meaning: “Children are usually taught that…” / “They tend to teach children that…”
  • It emphasizes that this is the typical or standard practice, not necessarily an absolute fact.

So ana koya = “it is (in fact) taught”,
while akan koya = “it is usually/typically taught.”

Cewa is a complementizer or “that”-marker. It introduces a clause that acts as the object of the verb koya:

• akan koya wa yara cewa kowa yana da ƙima ɗaya
  → they usually teach children that everyone has equal value.

So:

• cewa = “that” (introducing reported speech or a statement)
  • Na ji cewa ya tafi. – I heard *that he went.*
  • Sun ce cewa zai zo. – They said *that he will come.*

In spoken, fast Hausa, cewa is sometimes dropped, but keeping it is clear and standard, especially in writing and in careful speech.

Kowa means “everyone / anybody / each person”, and it behaves grammatically as singular, usually masculine.

So you use singular verb forms:

• kowa yana da ƙima ɗaya – everyone has equal value
  (not: suna da)

Other examples:

• Kowa yana da matsala. – Everyone has a problem.
• Kowa ya zo. – Everyone came.

Even though the meaning is “all people”, grammatically you treat kowa as one person.

In Hausa, possession is often expressed with a form of “to be” + da (“with”):

• ina da – I have (literally “I am with”)
• kana da – you (m.sg.) have
• yana da – he has / it has
• tana da – she has

So:

• kowa yana da ƙima ɗaya
  literally: everyone is with one value
  → idiomatic: “everyone has equal value.”

More examples:

• Ina da mota. – I have a car.
• Gidan nan yana da dakuna biyu. – This house has two rooms.

Ƙima means “value, worth, estimation” (often abstract: moral, social, or monetary value).

In this context:

• ƙima = “worth / value (as a human being)”

You can also use daraja, which means “rank, dignity, status, honour”:

• kowa yana da daraja ɗaya – everyone has the same dignity/status.

The nuance:

• ƙima – more about value or worth (what something or someone is “worth”).
• daraja – more about rank, dignity, status, honour.

Both fit nicely in a human-rights / equality sentence like this.

In Hausa, numbers generally come after the noun:

• mutum ɗaya – one person
• gidaje biyu – two houses
• ƙima ɗaya – one value

In this sentence, ɗaya literally means “one”, but when used with things like class, level, value, it often has the sense of “the same / equal”:

• muna aji ɗaya – we are in the same class
• suna matsayi ɗaya – they are at the same level/rank
• suna da ƙima ɗaya – they have the same value / equal worth

So ƙima ɗaya is literally “one value”, but pragmatically “the same value / equal value.”

Yara is the common plural of yaro:

• yaro – boy, child (often male, but also used generically)
• yara – children / kids

It is the neutral, everyday word used here for “children”:

• akan koya wa yara… – they usually teach children…

Another word you might see is ’ya’ya, which more strongly means “(someone’s) children / offspring”.
For example:

• Ya zo da ’ya’yansa. – He came with his children.

In your sentence we’re talking about children in school in general, so yara is the natural choice.