The Peoples of Northern Nigeria and Their Culture in Pre-Colonial Times

LECTURE NOTES THE PEOPLES OF NORTHERN NIGERIA AND THEIR CULTURE IN PRE-COLONIAL TIMES I Numerous ethnic groups, such as the Hausa, Fulani, Kanuri, and many more, had unique cultures and social structures in pre-colonial Northern Nigeria. These people practiced several religions, with Islam being a major religion in many areas, built sophisticated communities, and engaged in trade. Another notable aspect of the area's prehistoric past was the Nok culture, which is well-known for its unique clay artwork. The first three ethnic groups are the main concern of this lecture. The Hausa/Fulani People The Hausa people represent one of the important and politically dominant groups in Northern Nigeria. By the year 2000, the Hausa population was estimated at about twenty million. They are also one of the largest linguistic groups in the whole of Africa. Origins of the Hausa Just like other major ethnic groups in Nigeria, the Origin of the Hausa people is not very certain. A LEGEND OF ORIGIN The legend of the Hausa people that led to the rise of the Hausa states is based on the story of Bayajidda, a mythical hero who came from Baghdad and founded the seven original Hausa kingdoms. According to the legend, Bayajidda was exiled from his home town after a queen named Zidam conquered it. He traveled across Africa with his warriors and arrived in Borno, where he married the king's daughter, Magaram. However, he had to flee from Borno after the king plotted against him. He left his wife and son, Biram, in Garun Gabas and continued to Gaya, where he had a knife made by the local blacksmiths. He then arrived in Daura, where he encountered a great snake that blocked the access to water in the well of Kusugu. He killed the snake with his knife and freed the people of Daura from their thirst. The queen of Daura, Magajiya Daurama, was impressed by his bravery and married him. She also gave him a Gwari mistress as a reward. By the queen of Daura, Bayajidda had a son called Bawo, who became the ruler of Daura. By his Gwari mistress, he had another son, Karbagari, who became the ruler of Kebbi. By his Borno wife, he had a son, Biram, who became the ruler of Biram. Bawo had six sons who became the rulers of Katsina, Zazzau, Gobir, Kano, Rano, and Zaria. These, together with Daura and Biram, formed the Hausa Bakwai, or the seven true Hausa states. Karbagari had seven sons who became the rulers of Zamfara, Yauri, Gwari, Nupe, Jukun, Ilorin, and Yoruba. These formed the Banza Bakwai, or the seven illegitimate states. The Socio-Political Organization of the Hausa The Sarki has always been known as the head of any typical Hausa state. He always works with a retinue of officials in a well-organized court. Sarkin Kasar, which means “ruler of the land”, was the full title given to any effective and efficient head of Hausa State. The Sarkin Kasar combined both political and religious/spiritual functions. He was also the chief executive and judge of the State, but he was aided by a council of state. At the district level, the government was modelled after that at the national level. You should also know that between 14th and 15 th centuries, the socio-political organization of Hausa States took another shape. For instance, Islam was adopted and it gave birth to many new political institutions such as the offices of the Galadima, Madawaki, Magaji, Dogari, Yari Sarki and Sarki Yau. The Islamization of Hausaland also influenced its judicial system. The Islam was introduced to Hausaland in the fourteenth century, and by the fifteenth century it was accepted as the religion of the ruling class. The Jihad of Uthman Dan Fodio of 1804 further strengthened and consolidated the religion in this area. The Jihad led to the conquest of the existing old Hausa kingdom, the over throw of the political leadership by the Fulani Emir. After the conquest, a centralized political system of government was introduced. Sharia law started taking shape. Some new titles such as Alkali and Qadi’s (judges) became commonplace in the administration of justice. The Kanuri People of northern Nigeria Kanuri is the language that unites all the Kanem-Bornu people. Origin of the kanuri People The Kanuri kingdom of the Bornu started with the Dynasty of Sayfawa which was founded by “Sayf ibn Dhi Yazan” also known as Sef Dhu Ifazan (Sef, son of Dhu Ifazan) who was a man history describes as an Arab from the Arabian Peninsula of Yemen territory. However, before the arrival of Sef (Sayf) himself the Kanuri people were already existing around the Lake Chad area as far back as the 7th century and absorbing both indigenous Nilo-Saharan and Chadic (Afro-Asiatic) speakers or languages resulting in the emergence of the Kanuri culture. But until the 9th century that they united with the people of Kanem under the leadership of Sayf ibn Dhi Yazan to form the Sayfawa dynasty of the Kanem-Bornu Empire. Archeologic evidences indicated that even before the emergence of Kanuri as culture, their ancestors and their civilization started in this area as far back as in the 6th century BC. There are many evidences to prove this claim and one of such evidence was the accidental discovery of an ancient canoe in the Kanem-Bornu town of Dufuna located in the present day Yobe state of Nigeria in the year 1987, when a peasant farmer in this semi desert town some few kilometers away from the city of Damaturu the capital of Yobe state - Nigeria discovered an ancient Canoe buried underground while digging a Well to source for water. The Radio-Carbon dating of this Canoe shows that it is over Six thousand years (6000) old, making it the World’s second oldest Canoe ever discovered in human history which directly translated civilization in the Kanem-Bornu to be among the earliest in human history. In fact, with this discovery Bornu now stands to challenge even the history of Egypt which is famous for its ancient pyramids dating back to approximately 5000 years. The Socio-Political Organization of the Kanem-Bornu At the head of the empire was the Mai, a hereditary sovereign chosen from the descendants of Saif. He was the personification of the empire and the wellbeing of his subjects was identified with his state of health. The Mai, like other sacred monarchs in other Nigerian states, was not an autocrat. He had to take cognizance of the existence of two bodies of title holders. The first was the council of state, made up of twelve men selected from the nobility and great men of servile origin. These twelve dignitaries, together with the Mai, formed the supreme ruling body. It was very unlikely for a Mai to take any decision without consulting them. The second important political institution was a body comprising three women title holders: the Gumsu (Mai’s first wife), the Magara (Mai’s senior sister) and the Magira (the Queen Mother). These three women performed important activities in the palace and they trained the princes. They exercised great influence in the politics of the empire and they also exercised wide-ranging powers during an interregnum or when there was a weak Mai on the throne. For administrative purposes, the empire was divided into four provinces and placed under four governors selected from the twelve councillors. The Galadima was in charge of the west; the Kaigama the south; the Yerima the north; and Mestrema the east. The governors defended their provinces from attack, prevented them from secession, mobilized their citizens for war and collected tributes for the Mai. They were also responsible for the preservation of law and order and for extending Kanuri influence beyond their frontiers. THE PEOPLES OF NORTHERN NIGERIA AND THEIR CULTURE IN PRE-COLONIAL TIMES 11 The Nupe The Nupe people are an ethnic group native to North Central Nigeria, mainly in Niger State, but also in Kwara, Kogi, and the Federal Capital Territory. They speak the Nupe language, which belongs to the Nupoid group in the Benue-Congo branch of the Niger-Congo language family. The Nupe people trace their origin to Tsoede, who fled the court of Idah and established a loose confederation of towns along the Niger in the 15th century. The Nupe people were influenced by the trade and contact with the Muslim empires of Mali, Songhai, and Bornu, as well as the Arab and Berber merchants who visited the Nupe towns. The Nupe people adopted Islam as their official religion and culture, but they did not practice it uniformly or strictly. The Nupe people were divided into different subgroups, such as Batau, Kyedye, Eghagi, Ebe, and Benu, along with several others that speak related languages. Origins of the Nupe People In precolonial times the Nupe people of Middle Belt Nigeria have maintained that they originated from Nupeland and not from outside Nupeland. But the coming of the external influences of the Arab Islamists and European Christian explorers led to the emergence of the claim that the Nupe people originated from various places outside Nupeland, including from Igala, from Nubia, from Egypt and from Arabia. A version has it that the Nupe Kingdom emerged in the 14th-15th century, nestled between the Niger and Kaduna rivers. However, Nupe as a group and polity have a rich history dating back to 9,000 B.C. or 40,000 years ago in the Middle Niger and Niger-Benue confluence areas. Most accounts of the ancient kingdom were verbally transmitted legends. Notably, King Jibiri adopted Islam around 1770, marking a significant milestone. In the 1800s, Ma'azu's rule saw the Nupe Kingdom flourish, becoming the most powerful in Central Nigeria. The Idah Version The Nupe kingdom was founded by Tsoede, alias Edegi who was born in 1465. The early Nupe history recognised Tsoede and his fundamental contributions to the building of Nupe dynasty. Tsoede was the son of a Nupe mother and an Igala father who was raised at the Igala court in Idah but later returned to his natal home in Nupeland. He returned with magical and symbolic regalia bequeathed to him by his father, the Igala king. On his return to his maternal home, he gained control over the vast area of Nupeland and extended his kingdom by conquering the lands of neighbours as well. The people conquered were the Yoruba in the south and the Kamberi and Kamuku in the north. He founded Nupeko as his administrative capital and from there asserted his political might and authority in the entire Nupe kingdom. The Socio-Political Organization of the Nupe People The Etsu Nupe was known as the head of the Nupe Kingdom. He operated a two– level administration: central and provincial. History tells us that the Etsu Nupe enjoyed a divine status and people worshipped and respected him. His word was law. But the Etsu Nupe was not always absolute because his power and actions were regulated by a body of traditions and taboos. The Nobility Besides the Etsu Nupe, there was a class of powerful gentlemen called nobility. Its main task was to help the king in carrying out his duties as leader. There were nobilities such as the Shaba, Kpotuh and Maku. The Zitzu In traditional Nupe land, each village was headed by the Zitzu. He was an appointee of the Etsu. The Zitzu was in turn assisted by a council of elders. The Zitzu always pays tribute to the Etsu in recognition of his authority. THE PEOPLES OF NORTHERN NIGERIA AND THEIR CULTURE IN PRE-COLONIAL TIMES II This discussion introduces you to the part two of Northern Nigeria peoples and culture in pre-colonial times. It will focus only on the last three ethnic groups found in the Northern part of Nigeria namely, the Igala, the Jukun or Kwararafa and the Tiv. The Igala Origin of the Igala The origin of the Igala people is a topic of much discussion, with various oral traditions and historical accounts offering different perspectives. While the exact origin is debated, a common narrative points to a migration from Southern Yemen, with stops in Ethiopia, the Mali Empire, Jukun land, and ultimately settling in present-day Igala land, which is now part of Kogi State, Nigeria. Some traditions also suggest a connection to ancient Egypt and the Nile River i. Jukun origin: According to Miles Clifford (1936), Igala people or ruling house are of Jukun origin. The attribution of Igala origin to Jukun in the present day Wukari, Taraba, was because of Igala migration from Wukari to Idah. Well, according to Palmer (1936), a group of people called Ahel Gara (natives) now Gala/Igala/Ngara were said to have settled around Benue valley (Taraba state) as natives when the warriors; Ahel Dirk, migrated to the area. This shows that Igala people were already there before others joined them, thus will be incorrect to say that the one (Igala) who was in a location before the coming of the other (Jukun) will be said to have originated from the later comer (Jukun). ii. Yoruba origin: Bishop Samuel Ajayi Crowther stated in his book (A comparative word-list of Yoruba, Igala and English languages) after visiting Idah, the ancestral home of Igala people in 1854, that “Igala was a Yoruba sovereign who had lost his territory to Fulani invaders and ran to Sultan of Nupe for assistance to enable him have a new habitat. The Sultan then bought the land and later installed a Yoruba man as Attah”. iii. Benin origin: According to Benin version of Igala origin, Boston (1962) and re-echoed by sergeant (1984) stated that there was an Igala ruling dynasty who originated from Benin. It was stated that Aji, one of the previous Attah Igala was a Benin hunter and a brother of Oba Esigie, the then Oba of Benin, and that he was the Attah who fought the Igala/IdahBenin war. They described the war as a war between two brothers- one (Esigie) as Oba of Benin and the other (Aji) as Attah Igala. The Socio-Political Organization of the Igala Ayagba or Idoko is best known as the ancestor to all the Attahs. He is also credited to have founded the present Igala dynasty. History tells us that he was the one who helped the Igala people to break away from the Jukun rule. Politically speaking, each Igalla Mela was the head of any effective Igala territory. His administrative power was like that of the Uzama Nihiron of Benin or the Oyemisi (OYOMESI) of the Yoruba. The traditional Igala political structure was operated on two levels. There was the central and the provincial level of administration. The Attah was head of the centre. A council of chiefs and other officials assisted him in the local or provincial administration of the kingdom. The Jukun (Kwararafa) Origin of the Jukun Again, like other ethnic groups in Nigeria, the origin of the Jukun people is not fixed. The Jukun are also known as the Kwararafa. They are believed to have occupied the area between the River Benue and the River Ibi in Gongola state. Wukari was also known as the principal town of the Jukun people, and it is in that town that their King resided. The Jukun State was large. The Kano Chronicle Version The Kano chronicle version was the most authentic source that could say something convincing about the Jukun history of origin. According to records from the Kano Chronicle, the Jukun people raided the Hausa-land and Bornu in the sixteenth and seventeenth centuries. This shows that although the origin of the Jukun people was almost unknown, they were at least in existence before the sixteenth century or thereabouts. The Socio-Political Organization of the Jukun As said earlier, the Jukun state was certainly not a small state. This is one of the reasons why Jukun was seen as a confederation of peoples who recognized the religious supremacy of the AKU UKA. History tells us that by the end of the seventeenth century, the Jukun had been well established in the middle Benue region. The Jukun people operated a theocratic system of government. AKU UKA was the head of any effective Jukun state. He was believed to be spiritually appointed and was regarded as the representative of the gods on earth. Although AKU UKA was very powerful; his system of government was not despotic. He had no absolute power over his people. There were many ways of regulating his power. According to Jukun tradition, AKU UKA was judged, for instance, by his performance (result). Since he was the symbol of the Jukun existence, a good harvest could bring in more prestige while a bad harvest could result in serious calamity, and thereafter, his unpopularity and downfall. Also, there were many taboos which acted as checks on his royal power as well. Even as the head of the executive, legislative and judiciary, AKU UKA also ruled with the advice of his nobles and subjects. Public opinion was respected in Jukun pre-colonial administration. Achuwo He was the head of Aku Uka’s Council of nobles. He functioned as the Prime Minister. He was seconded by the Abo Zike, Kinda Achuwo and the Aku Nako. You should also remember that these nobles were representatives of their lineages as well. The Tiv P. Bohannan (1953) in his book The Tiv of Central Nigeria classifies the Tiv people as the largest single ethnic group in the middle Benue basin of Northern Nigeria. According to him, the southern and eastern portions of the Tiv country, also called “Ityough Kiteragh”, lie among the foothills of the Cameroon highlands and the Sonkwalla or Sankwura hills of the Obudu hills territory. These regions are flanked by the Alago and Jukunized group on the North, the Basta and other Cameroon groups like the Undir and Iyon on the South and South –East, with the Jukun and Chamba to the West. Of course, they presently occupy the Tiv local government areas of Buraka, Gboko, Gwer, Gwer West, Gumu, Kwande, Katisina Ala, Konshisha, Vandeikya, Ukun, Ushonyo, and Mukurdi. Origin of the Tiv The origin of the Tiv people is not certain. What we know about their origin came from oral traditions of myths and legends and theories of migration. Tiv Version According to the Tiv oral tradition, it was Tiv, as a person, that founded the Tiv ethnic group of today. So, the word Tiv refers both to the language and founding father of the group. Swem Version Other traditions argue that earlier settlements of the ethnic group came from Swem down to their present location through Nwange and Ibinda, and this occurred between the sixteenth and seventeenth centuries. The Socio-Political Organization of the Tiv Again, P. Bohannan (1953) argues that the socio-political system of the traditional Tiv was very unique. It was a classic example of segmentary or largely decentralized system of government in pre-colonial and postcolonial Nigeria ever studied. “Tsombor” “Tsombor” was the name of the family group and was the largest recognized entity as well. “Mbavessen” (Elder) Mbavessen or elder was the head of a unit. You should remember that in Tiv traditional system, each family group was in turn divided into smaller units. You should also remember that the Tiv attached much importance to the spirit of brotherhood and mutual relations because of the belief that all of them were from one father and therefore from one lineage. For Bohannan (1953) the Tiv sociopolitical structure “was so simple that it was difficult to understand.” According to him, Tiv society was very much segmented. It was a hierarchical society. It started with the individual at the lowest level, the family, the extended family, the kindred, and through clan to Tiv, i.e. the whole tribe. In Tiv society, more than in any other Nigerian ethnic group, genealogical affiliation was very strong. Even today, in traditional Tiv society, it is upon this kind of genealogical framework of hierarchy that kinship relationship is organized. This discussion dealt with the Northern Nigerian peoples and culture particularly in pre-colonial times. The Igala, Kwararafa and Tiv have been the main focus. In this discussion, we introduced you to the Part II of the peoples Northern Nigeria and their culture in pre-colonial times. I discussed and analysed the last three major ethic groups of the Northern Nigeria, that is the Igala, the Kwararafa or Jukun and the Tiv. Therefore, at the end of this unit, you are expected to know who are · The Igala · The Jukun or Kwararafa · The Tiv · Discuss their origins · Understand their traditional culture or way of life. · Understand their traditional socio-political organization · Kindly know the similarities and dissimilarities among them, and so on.