Cultural
relationship among African societies in sub-Saharan Africa is as old as the
land itself. Brutal colonial policy on African cultures and traditions couple
with wicked approach to the African ancient boundaries dealt a great blow to
African history and development. Powerful kingdoms and chiefdoms were
dismantled and dismembered into districts, regions and provinces. This resulted
in a very sever cultural and linguistic endangerments in the affected kingdoms.
Thus, historical origins and earlier intergroup relationship among African
societies was logically distorted and the treasuries of its cultural values
were led to rest. Zarma and the Kanta kingdom witnessed the aforementioned
episode and struggled very hard to survive the inflicted injury...
The
Zarma Factor In The Kingdom Of Kanta
Aliyu
Muhammadu Bunza
Dept.
of Nigerian Languages
Usmanu
Danfodiyo University, Sokoto.
Tel:
2348034316508
Email:
mabunza@yahoo.com
A paper presented at the International
Conference, Dosso, Niger Republic from 17th to 19th
December 2014.
INTRODUCTION
Cultural
relationship among African societies in sub-Saharan Africa is as old as the
land itself. Brutal colonial policy on African cultures and traditions couple
with wicked approach to the African ancient boundaries dealt a great blow to
African history and development. Powerful kingdoms and chiefdoms were
dismantled and dismembered into districts, regions and provinces. This resulted
in a very sever cultural and linguistic endangerments in the affected kingdoms.
Thus, historical origins and earlier intergroup relationship among African
societies was logically distorted and the treasuries of its cultural values
were led to rest. Zarma and the Kanta kingdom witnessed the aforementioned
episode and struggled very hard to survive the inflicted injury on their
history. This paper is an attempt to study the place of Zarma (Zabarmawa) in
the history of Kanta kingdom from the great Songhai down to the powerful Kabi (Kebbi)
Kingdom with its capital at Surame the present Argungu emirate. In this
attempt, the discussions run as follows:
WHO ARE THE ZARMA?
The
term Zarma is being pronounced as Djerma or Zarma and widely
Zarma by the Hausa speaking community. Their historical origin is still under
the cloud but the language is one of the Songhai languages possibly a branch of
Nilo-Saharan language family. There are several speculations in the oral
sources of the origin of Zerma/Zarma but the available written sources are in
conflict with the legend source.[1]
Fuglestad stated:
Djerma
are people of westernmost Niger and adjacent areas Burkina Faso and Nigeria
with small pockets in Northern Ghana.[2]
Harris
(1932) is of the opinion that their origin is in Mali and Songhai Empire. In
this view, they are said to be migrants from Fula-region of Lac. Debo, and
settled first in Anzauron and Zarmanganda in the 16th century.[3]
During this period, Zarma were said to be smaller ethnic groups in the region
before the political existence of the Songhai Empire. During those days, they
were known as Zarma-Songhai or people of Zarma region. Hiskett (1984) captures
the following:
North-west
of Borgu lies the country of the Zabarmawa or Jerma people also organized in
family-and-clan groups not in centralized states under chieftains.[4]
Harris
sheds more light on the present concentration of Zabarmawa in Hausaland as he
posits:
These
are of the same stock as those in the neighboring Republic of Niger. They claim
to have moved into the Hausa territory from Songhai. Though a great number of
them are farmers, they featured greatly as warriors during the growth of the Kebbi
Empire.[5]
Nonetheless,
Zarma’s presence in Songhai and Kebbi kingdom is well pronounced. However, in
my assessment of the migration of Zarma from their ancient cities into the
present territory of Zarmaland is yet to be ascertained. Notwithstanding,
however, to do justice to the present hearsay and speculations, Alqali’s
(1969) opinion could be adopted as a model one, as he presumed that:
The
Zarma had been in the territory they now occupy since about the 12th
or 13th century.[6]
ZARMA CLASS AND IDENTITY
Ever
since before the creation of the Songhai Empire, Zarma ethnic community were
the notorious group amongst the Songhai ethnic groups. In their oral records,
they claimed to be the second largest community in the sub-Saharan region
(second to Hausa). Thus, in their opinion, they are one family by ethnic and
linguistic identity. However, their ancient Zarma language was endangered by
the predominant Songhai languages and finally subsumed by Hausa. In the
struggle to survive the linguistic imperialism, Dandanci as pidgin Zarma
evolved in Illo, Lolo, Dole Kaina, Bani Zumbu, Gesharo etc, in the territory of
Illo, Bagudo and Dandi local governments of the present Kebbi state. In
addition, within their prominent states of Dosso, Koita, Tesa and Ndounga they
are politically divided into two geo-political zones, this is well captured in Alqali’s
findings:
Close
18th century Zarma had became divided into two: The Zarma of the
west (centered on Ndounga) and the Zarma of the east (centered on Dosso).[7]
In
class status, Zarma were second to the Songhai in the defunct Songhai Empire.
In the Kebbi class hierarchy, Harris assumed Zarma next to Arawa in status as
in the following structure: Lekawa, Kabawa, Arawa, Zabarmawa and Barebari. This
might be as a result of boundary adjustment of Kebbi kingdom and the French
policy which restricted their movement to the British territory. As per the
dialectal classification, Zarma are in four strong dialectal groups namely:
Gabda, Kado, Tinga and Soroko.[8] It
should be noted that during the 19th century jihad, Zarma were again
divided into two camps:
The
Zarma of the west allied themselves with the Fulani of Dallol-Dosso, while
those of the Dosso, after discovering the futility of holding their own against
the Fulani found salvation in an alliance with Kebbi.[9]
KANTA IN SONGHAI AND KEBBI
The
origin of the word Kanta remains debatable among Kabawa and Songhai
ethnic groups. In my series of field work and interview with many Kabawa,
Zabarmawa and Arawa, the true meaning of the word Kanta Songhai and Kabi
are yet to be ascertained. The Kabawa’s assumption of the word Kanta remains
a linguistic dilemma between Hausa, Zarma and Songhai. According to Kabawa
traditional historians, it is a Songhai word given to a mysterious cow by
Kanta’s family. My attempt to get a word equivalent or nearest in linguistic
pattern in Zarma failed. The Zarma meaning of Kanta is same as classical
Hausa meaning as in Kantan hannu, Kantan guiwa, Kantan goshi
or Kantan xuwawu.
Kanta’s name appears in historical documents with many different pronunciations
and orthographies. Prominent amongst them are: ‘Kuta, Kotal Kanta, Salih,
Muhammadu and finally Muhammadu Kanta. Al-Sa’adi (1878) reports that:
In
the year 1516-7, ‘Kuta, who bore the title of Kanta ruler of Leka’ revolted
against Dendi-Fari a provincial governor of the Songhai Empire and established
his independence which lasted up till the downfall of the Songhai Empire.[10]
Al-Sa’adi’s
report indicates the name as ‘Kuta and the title as Kanta. Trimingham shares a
different opinion as to the name and title:
At
the beginning of the 16th century Kotal or (Salih) a local chief of
Leka near Gondi built up an army and succeeded in overrunning many western
Hausa states rendering them tributary.[11]
The
conflict of opinions in respect of Kanta’s name is of serious concern to me.
Kotal, ‘Kuta and Kanta are linguistically far apart in their morphological and
phonological contexts. The second name ‘Kuta with an initial consonant /’K/ in
the autograph of Al-Sa’adi might be from the letter /ق
/ in Arabic which is the nearest to the
English /q/ as in the word Qur’an which is likely to be Quta in its proper
Arabic or Songhai pronunciation. I likewise thought that the Hausa word qota can
be tested semantically.[12]
Kotal, though yet to be affiliated to any existing Songhai languages, but in
Hausa it is nearer to an ancient Kabi dialect, the Hausa kyanga community Kutali.[13]
Until these names are scientifically sorted out in their linguistic or anthropological
derivations, Kanta and Zarma relationship can hardly be authenticated. The name
Salih is purely Arabic, while Muhammadu is a Hausanized name of Muhammad and
Ahmad in Arabic.
Certainly,
history of Songhai and Kabi Empires are fully occupied with Kanta and Zarma
activities. Songhai is the linguistic name of the ethnic groups occupying the
territory of the Empire. The Empire reached Nguru in the Kanem-Barno, Fadan
Gurma in Burkina Faso, Borgu in the ancient Dahomey, up to the Air in Agades,
Nupe and Yoruba land and the old Oyo. It occupied a very large territory in the
present Niger Republic. The Kebbi in the narration of Trimingham is as follows:
The Kebbi
(correctly Kabi) region lies east of Dendi between Zarma and the Hausa. Its
people according to tradition being a mixture of the two, the people of Kabi
are descended according to what we are told, from a Katina mother and a Songhai
father.[14]
I
hold no contrary view as to the territorial boundaries of Kabi by Trimingham
but the origin of Kabawa from Katsina mother and Songhai father is misty.[15]
Katsina mother must have a father and mother before the arrival of Songhai
father to fall in love with her. Presence of Katsina is a good evidence to
prove the existence of Hausa kingdom close to Songhai Empire.[16]
Gladly, before the first settlement in Surame, Kanta met many Kabawa
settlements in Buntsari, Jandumam Tsohi, Dankoji, Sawwa, Lailaba, Gulma, Kwaido
and others. This is a good point to dispute the origin of Kabawa from a Katsina
mother and a Songhai father. Yes, the Leka (Lekawa) descended from Kanta, who
was from a Katsina mother and a Songhai father.
In
the history of Songhai Empire, Zarma are always at the forefront. Kanta’s
father Mukata is a Songhai from what we were told, but, there is no evidence to
link Mukata with any particular Nilo-Saharan languages. By his popular names,
Kanta, Kotal and Kuta is more likely to be of Zarma or Arawa groups. As for the
other names, Salih is more of Arabic or Nilo-Saharan language family. Muhammadu
and Muhamamdu Kanta are more of Kabi (Kabawa) or Hausa. To implicate issues
further, Kabi is a Songhai language word denoting to ‘swampy area’.[17]
ZARMA/ ZARMA FACTOR
In
the history of Songhai, Kabi and Hausaland, Kanta’s name implies braveness, war
and power. Kanta, is a notable general under Askiya Muhammad, The Great of the
Songhai Empire. A well trained general with all qualities of a great general,
he broke away from the Askiya’s army over a dispute between the two:
The
reason for Kebbi’s triumphant break with Songhai was the refusal of the
Dendi-Fari to give the Konta his share of the booty obtained in an expedition
against the Sultanate of Air.[18]
Reason
behind the dispute between the duos as stated above was reported with slight
adjustment by J. Spencer:
Two
years later he (Kanta) assisted the Askiya to conquer Air 1514 -15. When it
came to the division of the spoil, the Askiya demanded a third of the tribute
of the Hausa states in return for his assistance and the two quarreled. The
Kanta attacked and defeated the Askiya’s troops and the later abandoned any
hope he had on ruling Hausaland.[19]
This
marked the beginning of Kanta’s military might. In his military ambition for
territorial expansion and protection Al-Mustafa wrote on Kanta’s first military
contact with Zarma (Zabarmawa).
Muhammadu
Kanta conquered Zamfara, all of the middle lands (al-Awasii – the seven Hausa
states) Zaberma and Air.[20]
In
addition to the above, Kanta was also said to have conquered large portion of
the area in which Zarma are the predominant ethnic group therein. It is said
that:
In
all the afore-mentioned successful expeditions, Kanta was not only struggling
for territorial expansion but also searching for capable men to join his
military. Perhaps the difficulties he encountered with Zarma soldiers and the
experience he witnessed in them opened-up another chapter in Kanta’s infantry
and Calvary. With conquest of Zabarmam Air, Gurma, Tera and eastern Songhai,
Kanta was able to build one of the most organized military in sub-Saharan
Africa.
ZARMA IN THE KINGDOM OF KANTA
The
establishment of Kabi kingdom with all its military might was a combined effort
of all the ethnic groups in the region. Knowing very well the position of the
Zabarmawa in the mission of the new Empire, with very careful note of their
influence and military factor in the defunct Songhai and the present Kabi
authority. This was always in the mind of the great leader which was carefully
observed by Ikwueme (1978) in his assessment as:
Kanta
realized that the Zabarmawas and other groups within his territory could
organize themselves against him (like he did against Ali the Songhai leader)
and made sure that he depend on the Kabawa group and continue to get their
backing by appointing them the heads of military formations.[22]
Kanta’s
feared most the Zabarmawa group being the most organized community likely to
demand independence from or break-up off the kingdom. It is further noted that:
The
Zabarmawa immigrants into the Kebbi group were determined farming group and
their presence presented a conflicting position in the Empire.[23]
In
my own opinion, Zabarmawa are not immigrants in Kebbi kingdom. They were in the
very land and also part and parcel of the Empire since during the defunct
Songhai Empire. The Leka, being the royal family, were in cordial relationship
with the Zabarmawa, but never named them as such. In fact, it is historically
not possible for one to be termed as a migrant in one’s fatherland.[24]
ZARMA MILITARY FACTOR IN KEBBI
Throughout
the history of Kebbi defence policies and military organizations Zabarmawa are
the leading personnel in its promotion. Zabarmawa military position and factor
in Kebbi could be traced as far back as Songhai Empire down to Kebbi kingdom
and the present Argungu settlement. During Kanta’s reign outstanding generals
in his army were:
i.
Dauda Bugara Dosso: Mahdin Yamma, Bazabarme.
ii.
SamnaQarfe:
Tcibiri – Niger, Ba’are.
iii.
Ubandawaki Nabasuwa: Dumagu – Niger Republic, Ba’are
iv.
Takwamba Augi: Kunduxan Kabi.
In
the early formation of Kanta’s military organization in Surame, Zabarmawa held
two positions of army generals in the kingdom. The presence of two Zabarmawa
generals, two Arawa and one Bakabe spoke for itself. Kanta as a warrior knew
very much the position of Zabarmawa in defence of his kingdom. Kanta and his
successful military expeditions were conscious of these notable positions and
contributions.
WAR AND DIPLOMACY
Kanta
and his successors were fully engaged in wars and diplomatic ties up to the period
of Lafiyan Toga.[26] In
building up the Empire to its present position:
The
Kanta Empire followed the usual Sudan lines. The Zarma and Hausa chiefs
were left in control of their people with the exception of Zamfara, Adar and
Wangara which were absorbed into his personal state.[27]
The
special treatment given to Zabarmawa to remain under their own native chiefs
strengthen their political position and military might. In all the Kebbi
battles and wars the strong hope was in Zabarmawa and their allies. Tuareg’s
attempt to penetrate into the region was severely countered by Zarma forces as
stated below:
The
Tuareg delivered the fatal blow in this region and only a few village states
like that of Makuri (Arawa), the Jarma of Dosso and Anzuru under chiefs
descended from Si Ali of Songhai had the strength to resist.[28]
Moreover,
throughout the period of the 19th century Jihad, allies with Kabawa
resisted Fulbe attacks on several occasions. J. Spencer reported:
Early
in the Jihad, the Fulbe attacked Dendi. Its Songhai, Zarma and Kabawa
inhabitants resisted for fifty years, remaining more or less independent,
though they were all the same converted to Islam.[29]
Zabarmawa
participation in wars and battles is not for the liberation of Kebbi alone, but
for their independence as a free ethnic group. Perhaps this could be the reason
why it was in their history that:
They
resisted Islam resolutely right up to 1224/1809, when they were attacked by
Fulani jihadist.[30]
However,
it is important to note that by 1266/1850, the Zabarmawa had become largely
Muslims. This did not stop Zabarmawa to keep to their positions as free and
independent ethnic groups against any external forces. During Sarkin Hodi war
campaign between Kimba, Augi and Argungu he defeated many Fulani attacks on
those towns.[31]
During the war:
Arawa
and Zabarmawa were also constantly in revolt. In the winter of 1823
approximately, we find Abdullahi sending a force under his son Muhammadu Buhari
son the Shehu and Buhari son of Abdul Salam to attack Hodi in Kimba… the attack
failed.[32]
ZARMA PARTICIPATION IN WAR AND
BATTLES OF SARAKUNAN KABI
What
made Kebbi to remain Kebbi from the time of Kanta to the colonial epoch was
their military strength and upper hand in wars and battles. In all the wars of
Sarakunan Kebbi, Zabarmawa used to be principal actors in the success of the
expeditions. Their support and participation was always paramount in Sarakunan Kebbi’s
wars and battles. During Muhammadu Dangiwa’s famous flight to Yauri, it was
mentioned that his brother Sama’ila was summoned by Kokani Moli to become
Sarkin Kebbi in his stead. In the struggle:
Sama’ila
collected a mixed force of Zabarmawa and Arawa at Gulma near Bei Bei, marched
on Birnin Kebbi and encamped at Ambursa. Muhammadu Dangiwa an old man, was
defeated, and fled to Yauri where he stayed for a year.[33]
Yakubu
Nabame (1849 – 1854) combined forces were successful in re-taking Ambursa,
Silame, Gungu, Kawarra, Gulumbe, Babban Idi and Kibiari. At Kibiari, Yakubu
Nabame was killed, thus Yusuf Mainasara (1854 – 1859) the son of Karari:[34]
…
Aided by his Zabarma and Arawa allies carried on the war with the Fulani and
burnt the towns of Kala, Tankala, Arkanasu and Chant.[35]
In
the account of the death of Sarkin Kabi Sama in September 1915 at the age of 76,
Zabarmawa’s position in Sama’s period is stated as:
Inspite
of the lost of much of his territory which was ceded by the French including
all his Zabarma and many of his Arawa towns which had played such a loyal part
in the long struggle with Fulani.[36]
The
relevance of Zabarmawa population is so significant that Kebbi political
history cannot be complete without Zarma. During the reign of Sama’ila son of
Sulemana (1827 – 1831) best known as Karari who refused to submit to the
Fulani and was said to have successfully fought the Fulani for several years,[37] it
was reported that:
One
day, when KARARI went out riding, the Kabawa closed the gates at the town
against him and he sought refuge in Zazzagawa where he collected a fresh army
from among his Zabarmawa and Arawa subjects.[38]
During
the reign of Yakubu Nabame son of Karari (1849 – 1854) he was said to have been
influenced by one Malam Musa a fortune-teller who told him that he will defeat
the Fulani. Yakubu’s next-line of action according to the said prophesy was to
contact his best men in confidence whom he believed were capable to shoulder
all the tasks and difficulties involved therein. In this respect, it is said
that:
Inspired
by this prophesy, Yakubu sent secretly to chief of Zabarma Daudu son of Muhammadu
grandson of Idirisu (the Mahadin Yamma).[39]
In
this view:
Dauda
joined forces with Gero, Sarkin Giwaya, Samma son of Gengare (in Tsibiri – Arawa)
Nabasuwa father of Galadima of Dumega and Azbinawa of Augi.[40]
This
evidently showed how close the Kabawa chiefs were to the Zabarmawa in the
defence of Kebbi kingdom. As far as Nabame was concerned, Zabarmawa were
brothers and friends without whose support and cooperation Kebbi kingdom could
not have thrived. According to Balogun:
The
Arawa and Zabarmawa led by Nabame a son of Sama’ila Karari with formation of
this powerful Nabame alliance, the Kabawa and their allies with their
headquarters at Argungu succeeded in recovering some of their territory.[41]
ZABARMA FACTOR IN THE POST-COLONIAL KEBBI
The
trends of Zabarmawa influence and participation in the affairs of Kebbi kingdom
was quite remarkable, as such it is historically unfair to separate the two.
During the colonial epoch, over two third of the Kebbi territory was lost to
the French. During the reign of Sarkin Kabi Sama (1885 – 1915) he pleaded to be
with his subjects in the Niger Republic, a request he officially presented to
the British. On the other hand, the Arawa, Zabarmawa, Kabawa, Dandawa, Kyangawa
and related Songhai subjects were pushing hard on the French to become part of
the British colony of Argungu. With this development, Arawa and Zabarmawa of
Kangiwa, Jeffeji, Bui, Yeldu, Bachaka, Civike, Gumunde, Jantullu and Lema
established their settlements at their present various locations. Harris
further adds that:
By
that time, the British forces first appeared in 1902, what is now known as
Argungu Emirate consisted literally of nothing more than the walled towns of
Argungu, Gulma and Zazzagawa all of them packed with people with nothing
whatever between them and their allies of Arawa and Zabarma faraway to the west
and their kinsmen fighting hard in Dendi far to the south.[42]
As
at present, Zabarmawa in the Argungu Emirate are concentrated in Lailaba
district and widely distributed in Dandi district. Zabarma though Hausanized
and Kabanized, still retain their linguistic and ethnic values in their
personal names, towns, crafts and industries.[43] The
population of Zabarmawa in the military services in the Argungu emirate is also
worth to be mentioned.
CONCLUSION
The
place of Zabarmawa in the history of Kanta kingdom of Kebbi is no doubt a
pointer to their relevance in Kanta’s military might. All the successful Kanta
wars and raids would not have been possible without Zarma. The position of
Zabarmawa in the military sector of Kebbi kingdom is one of the major factors
of Kebbi unprecedented military successes in the sub-Saharan region. Dosso,
Surame and Argungu relationship is a mirror which reflects the historical Lekawa
and Zabarmawa intergroup relationship to date.[44] In
the history of Kebbi, it is only the emir of Dosso that has a special house in
the Palace of Kebbi.[45]
Up-till now, Sarkin Kebbi holds a very key position in the administration of
Dosso, and plays an important traditional role in the turbaning of the Emir of
Dosso.[46] In
the opinion of this paper, Zabarmawa are Kabawa in the political context;[47]
Lekawa in the military context of the kingdom; and the real offshoot of Kanta
in war and diplomacy of the great Kebbi kingdom.
BIBLIOGRAPHY
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l-bilaad al-Hawsiyyat al-Sudaniyya.
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Zaria: Ahmadu Bello University Press.
Alkammawa, A. U. 2010.”A Socio-economic History of the Zabarmawa
Community in Sokoto Metropolis: 1930 – 2000.” MA History, Sokoto: Usmanu
Danfodiyo University.
Alqali, B.
1969. “A Hausa Community in Crisis: Kebbi in the 19th Century”, MA
Thesis, Zaria: Ahmadu Bello University.
Al-Sa’adi, 1878. Tarikh al- Sudan (Ed. Handas, O.). Paris.
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Balogun, S. A. 1974. “The Place of Argungu in Gwandu History.” In Journal
of the Historical Society of Nigeria, vol. 7, No. 1 Pp. 403 – 413.
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(ed.) Notes on the Tribes, Provinces, Emirates and States of the Northern
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Garba, Z. 2004. “Migration and Settlement: A Case of Flood Disaster
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History of Kebbi (c. 1594).” In Journal of the Historical Society of Nigeria,
vol. 5. Pp. 575 – 581.
Kwaire, M. 2002. “History of Tuareg Migration from Niger Republic”,
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Last, M. D. 1977. The Sokoto Caliphate. Ibadan: University
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[1] There are many
speculations as per the historical origin of Zarma. In one oral source, they
are descendants of ‘Yan Ruwa (Water Spirits). Some claim to be hooked to the
Askiyya Muhammad (the great). In one of the sources they are from Alhaji Shehu
Alfa Birnin Bayero, first Zarma pupil of Shehu Usman Danfodiyo. Details of
these speculations are in Alkammawa, A. U. 2010. “A Socio-economic History of
the Zabarmawa Community in Sokoto Metropolis, 1930 – 2000”. MA Thesis, UDUS, P.
31.
[8] I am very
grateful to Malam Yakubu Bagaye (a traditional historian) to the Kanta Palace
in Kebbi State, for drawing my attention to Gurma Sanwayawa, Soroko and
Kyangawa as a Zarma sub-dialect.
[10] Al-Sa’adi, Tarikh
al-Sudan as cited in Hunwick, J. O. 1971. A Little-know Diplomatic
Episode in the History of Kebbi (C. 1594) p. 575.
[12] Qota means a strong wood used in axes or hoe for cultivation. Kanta
being the most powerful leader during his time may be named “Qota” by Hausa speakers. However, it should be noted that if it is so,
“Qota” was the second name of “Kanta” in Hausaland. This speculation is
just a little light with which to glean through Kanta’s popularity in Western
Sudan.
[13] Among the
Hausa-Kyanga community in Kebbi “Kutali” is a name given to a scatterer or
destroyer or one who is very elusive in a game or battle field.
[15] This is because
Lekawa are not the only ruling class in Kabi. Before the Kanta of Kebbi there
were hundreds of thousand Kabawa in the region known as Kebbi of today. Gulma,
Sawwa, Kwaido, Buntsari, just to mention a few.
[16] Details of this
are available in Soper, R. S. 1965. “The Stone Age in Northern Nigeria”, in JHSN.
III: 2, P. 192; and Y. B. Usman, 1981. The Transformation of Katsina 1400 –
1883, Zaria: Ahmadu Bello University Press; and also in Y. B. Usman, 1982.
“The Critical Assessment of Primary Sources: Heinrich Barth in Katsina 1851 –
1854” in Kano Studies 2(3): 138 – 153; Bunza, A. M. 2014. “Matakan
Qyallaro Asalin Bahaushe (Ruwa na qasa sai ga wanda bai tona ba)” takarda,
Jami’ar Jahar Kaduna, taron qasa-da-qasa na (Hausa Studies
Scholars Association).
[17] The specific
Songhai languages or dialect in which the name “Kabi” is derived is yet to be
identified. It is possible to say, in Hausa dialect of “Kabi”, Kabi, Kabanci
and Kabawa are derived. Thus, in western Hausa dialect, the proverb which says:
‘Wurin da duk ka sha furar shinkafa na ne Kabi gare ka’. Kabi may
be assumed to be a vocabulary of western Hausa dialect in the vicinity of
‘Kabanci’ dialect of Hausa and not Songhai language as assumed.
[20] Abd al-Qadir
bin Almustafa, Raudat al-Afkar also known as Akbar haadhihii l-bilaad
al-Hawsiyyat al-Sudaniyya, Op. cit, p.575.
[24] In the opinion
of this paper, Zabarmawa are family friends of Kabawa and historically members
of Kebbi Kingdom.
[25] I am grateful
to the staff of Gidan Tarihin Kabi – Kanta Museum for their special attention
to my questions and observations as per these great men of Kebbi. The whole day
of Sunday 22/11/2014 was spent in the vicinity of Kanta Museum.
[26] Lafiyan Toga is
the period of the truce between Kabawa and Fulani during the reign of Sarkin
Kabi Toga.
[37] Sarkin Kabi
Sama (1883 – 1915) was said to have captured about 99 Fulani villages and towns
during his period.
[43] Popular Zarma
personal names are Jibbo, Halidu, Sumaila, Zazi, Saido, Hamman, Idirisa,
Buraima, Yakuba etc. Their popular towns as at present Argungu Emirate are:
Danitandu, Maina Kaina, Shayankwara, Kwakwashe, Kwanawa, Raye, Mainiberi,
Tasoya, Dababanda, Bagulma, Bagura, Yokwaikwara, Hainikwai Kwara, Banidai,
Kwarakwaina, Kalmisa, Turukokwara, Daure Kwara, Daitagi, Kofumbo, Kaddibo,
Matawade, Tooba, Takwai Kwara, Kusaiwado, Toobee, Mairaido, Wonkwai, Dolekaina,
Bani Zumbu, Tcola, etc.
[44] The first class
Argungu politician Alhaji Danjimma Hure a well known merchant is Bazabarme. He
was a historical mentor of NPC, NPN, UNCP, NRC, ANPP. Again, Umar Dosso
Bazabarme is the second to Danjimma Hure. Another famous activist in Argungu as
at 2010 is Idi Jibbo Bazabarme. Alhaji Jula a prominent international business
tycoon and a money exchanger.
[45] This
relationship is dated long before Kabawa’s final settlement in Argungu. During
the famous famine of 1932, the then Sarkin Kabi donated 77 (seventy seven)
Rumbu of grains to the Zabarmawa who migrated from Dosso to Argungu.
1 Comments
Hope you know Jega is not part of this?
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HAUSA: Kuna iya rubuto mana tsokaci ko tambayoyi a ƙasa. Tsokacinku game da abubuwan da muke ɗorawa shi zai tabbatar mana cewa mutane suna amfana da wannan ƙoƙari da muke yi na tattaro muku ɗimbin ilimummuka a wannan kafar intanet.