This article is published by the Zamfara International Journal of Humanities.
Taofiki Aminu, Ph.D *1 Kabiru Aliyu *2 Hajara Danjuma Senchi *3
1 Department of History and International Studies, Federal University Gusau
Abstract: Ethnic relations are antiquated, and a common phenomenon amongst heterogeneous Nigerian people; this is why Kebbi State will not be an exception. It should be noted that no community is an Island onto itself; this is because all peoples are interdependent because of uneven natural resources as well as ideas and ideologies. Therefore, different ethnic groups migrated from their ancestral homes and interact with others because of the benefits accrued from its involvement in all aspects of human endeavours. It is against this backdrop that this paper focuses on Yoruba factor in ethnic relations in contemporary Kebbi State particularly with the hosts viz: Yauri, Zuru, Bagudo, Kaoje, Birni Kebbi and others. These relations are spurred and forged by geographical reality, receptive nature of the host communities, uniqueness of the Eastern and Western religions, commerce, political stability and socio-cultural way of life. However, it is revealed from the study that Yoruba factor in ethnic relations and integration had over time subsequently consequent impacted positively in assimilation of the autochthonous dominant languages and cultures, dual indigenization, inter-ethnic marriage, scholarship, employment and other advantages. Up till this contemporary era, Yoruba factor in ethnic relations also faced myriads of challenges of discrimination and others. It is on this prism that the methodology adopted for the paper is the synthesis of primary and secondary sources (journal articles, newspapers and magazines where applicable). The paper concluded with some recommendations to facilitate peaceful relation and integration of Yoruba in the host communities of contemporary Kebbi State.
Keywords: Ethnic, Relations, Assimilation, Integration, Yoruba, Kebbi State
.
Introduction
Usman (2003) argues that relations between different groups or what we can refer to mini or mega states are reinforced by economic, linguistics style, culture and geographical realities. He emphasized that relations could also be spurred by political, social, economic, religion considerations or a combination of all. The foregoing phenomenal development serves as amalgamating forces in the viable interaction which has and still transpires in the contemporary discourse of Yoruba factor in ethnic relations and integration in Kebbi State. Evidences of the development and presence of Yoruba are manifested in Yauri, Zuru, Bagudo, Kaoje, Birni Kebbi, Argungu, Koko, Warrah, Salka, Jika-Tunga and others. These communities constitute the present Kebbi State which is the concern of this paper. The Yoruba people had earlier established their relations since the pre-
1R.O Olaniyi (2008), “Hausa-Yoruba, 1500-1800: A Historical Perspective,” In T. Babawale and O. Ogen, Culture and Society in Nigeria: Popular Culture, Language and Inter-Group Relations, Concept Publications Limited, pp.242-243. See also I.A Asiwaju and R. Law (1971), “From the Volta to Niger, c. 1600-1800, In J.F.A Ajayi and M. Crowder (eds), History of West Africa, Vol. 1, New York, Longman, p.412.
2 M. Crowder, (1978), The Story of Nigeria, Faber and Faber, London, p.184.
3 W. Rodney (1985), How Europe Underdeveloped Africa, Panaf Publishing Limited, Enugu, Nigeria.
4 B. Onimode (1983), Imperialism and Underdevelopment in Nigeria, The Macmillan Press Ltd. See also A. Bako (2006),
colonial times through Trans-Sahara trade.1 It should be noted that the spate of settlement of peoples to different parts of the country was greatly influenced in the 20th century by the British colonial conquest of Hausaland in 19032 accompanied by the introduction of capitalist economic system. 3 This paradigm shift opened northern Nigeria to European capitalist economic system of legitimate trade (trade in agricultural products) that paved way for many people to work as artisans in colonial enterprises4 as paid labourers.
It is pertinent to note that the British colonial conquest in the 19th century facilitated human migration with the extension of railway line which started in Lagos 1895.5 This was later extended to Ibadan in 1898, Offa in 19066, Ilorin in 1907, Kaduna in 1912 and Kano, Kaura Namoda in 1913.7 It may be interested to construe that the extension of railway line to Hausaland became one of the major factors that eased
Sabon-Garin Kano: A History of Immigrants and
Inter-group Relations in 20th Century, Usmanu
Danfodiyo, University Press.
5 I. A. Akinjogbin and S. Osoba (eds) (1980), Topic in Nigeria Economic and Social History, Ile-Ife, University of Ife Press, pp.52-60.
6 T. Aminu (2015),“Offa and Erin-Ile Relations: A case study of Communal Land Conflicts”,
M.Phil. History. Usmanu Danfodiyo University, Sokoto, p.1.
7Op.cit…I.A. Akinjobin and S. Osoba,….
Yoruba people’s movement from their ancestral home-towns in Yorubaland into the study area. This development enhanced other means of transportations (road and water) that ease human movement and cargo. When Kebbi State was carved out from the defunct Sokoto State in 1991 contemporaneously with other states in Nigeria, 8 the Yoruba also established their impact in penetration of Kebbi towns, communities, villages and hamlets. As earlier cited in the preceding, majority migrants were conveyed through water and road transport system. More significantly, some Yoruba peoples were pushed from their homes by family vendetta, communal conflicts (Offa and Erin-Ile, Ife and Modakeke and others), as well pulled by economic advantages of Zuru,9 and Yauri10 and Jega.11 It is worthy to construe that the predominant Yoruba settlers includes the Oyo-Yoruba of Oke-Ogun extraction comprising the Kishi, Igboho, Shaki, Ogboro, Igbeti, Sepeteri, Igbeti and others. However, other Yoruba speaking group also exists contemporaneously with the above group in the period under examination included the Ogbomoso, Ejigbo, Ilorin, Ikirun, Iragbiji, Ondo, Ifon, Ijebu and Ibadan.12
Through the foregoing background, the paper explains the influence of Yoruba factor in ethnic relations and integration in positive assimilation of the autochthonous dominant languages and cultures, acquisition of dual indigene-ship, development of inter-ethnic marriage, improving economic and educational policy, employment opportunity and other advantages.13 It is against this backdrop apart from the introduction, the paper explores and conceptualise on ethnic, background of the people of Kebbi State, emergence of Yoruba people and their migration to Kebbi State, Yoruba factor in ethnic relations and integration in contemporary Kebbi, fundamental challenges and conclusion.
Conceptualising Ethnic
In consideration of the concept ethnic, Webster14 sees it as or relating to large groups of people classed according to common racial, national, tribal, religious, linguistic, or cultural origin or background or being a member of a specified ethnic group. Ethnic could be referred to customs practice and appearance that gives identification or identity to a particular community or group of people.15Ethnic is characterized by some principal factors which include belief, language, origin or population pattern in a given territory or region which could be passed from one generation to another or through the sharing or
8A.I Yandaki, H.M Maishanu and M.U Bunza (2015), A History of Yauri Kingdom, Gaskiya Corporation Ltd, Zaria, Kaduna State.
9 Oral interview, Alhaja Sidikatu Ahmed, trader in stainless utensils, Zuru.
10 Oral interview, Alhaji Saidu Akeredolu, Kolanut trader, Katsuwa-Goro, Yauri.
11Oral interview, Mal Musibahu Mohammad, Civil Servant, Jega, 49 years, 06/07/2017.
12 Personal observation and fieldwork survey of some selected communities by the researcher in the contemporary Kebbi State.
13Oral interview with Alhaji Wasiu Adetoro, Civil Servant, Jega, 54 years, 20/07/2017.
14 Merriam-Webster’s, (2003), Collegiate Dictionary, Incorporated Springfield, Massachusetts, U.S.A. Eleventh Edition, p.429.
15A.G. Abubakar (edited), “Islam and the Contemporary World Politics,” Islam
Research Centre, Sokoto, Seminar series, No. 2, pp. 216-217. See also details in sensing from solidarity and expression of attachment to one another. 16 In another dimension, ethnic is a shared cultural practices, and distinctions that set apart one group of people from another, for instance, the Yoruba, Hausa, Igbo etc. The most common characteristics distinguishing various ethnic groups are ancestry, a sense of history, language, religion, and form of dress. In other words, ethnic refers to cultural traits that are shared by a category of people such as language, religion, or national origin.17However, as an operational concept of this paper, the term ethnic should be sensed to signify self-consciousness of group of people limited and closely related by shared experience such as language, religion, belief, common heritage etc.
Background of the People of Kebbi State
What is known as Kebbi State in the contemporary era was part of the former Songhai Empire, the Kingdom of Kebbi founded by Muhammad Kanta in the Sixteenth century.18 The Songhai Empire influences extended to some part of the Hausa States which paid tribute to the Askia. Against the above prism, Kebbi however, remained unconquered under the warrior Muhammad Kanta. In a short while, the Askia conquered Kano and other part of Hausaland and brought Gobir to a state of submission. But Kebbi proved a strong rebel under her famous leader, Muhammad Kanta. It is pertinent to recognise that Kanta had earlier been governor of Leka, part of the Songhai held province of Kebbi, and he had helped the Askia in the campaigns against the other Hausa states. But he subsequently quarrelled with Songhai after an attack on the Agadez in the present Niger Republic and set himself up as an independent chief behind the thick walls of Surame in Sokoto where he defeated not only the Songhai armies but those of Bornu as well as others.19
According to Ajayi, 20 Kebbi is traditionally considered to belong to the Banza Bakwai (seven illegitimate) states of Hausaland. In the contemporary period, geographically, Kebbi State is located in north-western Nigeria with Birnin Kebbi as the state capital, carved out from defunct Sokoto State in 1991. Kebbi is bordered by Sokoto State, Niger State, Zamfara State and Dosso region in Niger Republic. It has a total area of 36, 800 km square.
Kebbi State is settled within the convolution of the Sudan and Sahel savannah vegetation belts. The southern part is generally rocky with the Niger River traversing the State
O. Nnoli, (1978), Ethnic politics in Nigeria, Fourth Dimension Publishers, 1978.
16 Ibid….A.G. Abubakar (edited),…p.218.
17D. Jery and J. Jery (1991), Ethnicity in the Herpercollers: Dictionary of Sociology, New York, Herpercollin Publishers Ltd, pp.151-152.
18 A.J Umar (2000), “Economic History of Jega in the 19th Century,” M.A
History, Department of History, Usmanu Danfodiyo University, Sokoto, p.56. 19 J.S Trimingham (1962), A History of West Africa, Oxford University Press, London.
20 J.F.A Ajayi and M. Crowder (1976), History of West African, Vol.1, Longman, London. See also Smith A. A Little New Light: Selected Historical Writings of Professor Abdullahi Smith. Vol.1, Gaskiya Corporation Ltd: Zaria, Kaduna, 1987.
from Benin through Dole Kaina in Niger Republic to Ngaski Local Government Area in Kebbi State. The northern part of the State is sandy with the Rima River passing through Argungu to Bagudo Local Government Area where it empties into the Niger. Agriculture is the main occupation of the people especially in the rural areas, crop produced are mainly grains; animals rearing and fishing were also common. Demographically, Kebbi State is mainly populated by Hausa people with some members of Busawa, Dukawa, Kamberi, Gungawa and Kamuku ethnic communities.21 Islam remains the dominant and monolithic religion of the people; there are also the practice of Christianity and indigenous religion in places like Zuru, Tunga Jika, Kamberi people and others.
The Yoruba People and Migratory factors
According to Hugh Clapperton, “the term Yoruba is regularly used in African Arabic sources referring to Oyo.”22 The word Yoruba first appeared in Ahmad Baba’s work in the description of slave captives. 23 But later assumed a wider dimension used for all people that belong to the ethnic group and speaks the language. Johnson stated that the Yoruba kingdoms are divided into four dialectical classifications or provinces, the Ekun-Otun, Ekun-Osi, Ibolo and Epo provinces. Ibolo province lay to the South East of Ekun-Osi or Oyo metropolitan provinces. 24 Although the Yoruba speaking people are distinct in certain respect and degree with some containing clicking dialectical sound different from proper Yoruba speaking in contemporary Oyo. The Yoruba speaking people claimed their eponymous homes to Ile-Ife and old Oyo Empire. Several others claimed their origins to Nupe and Baruba extractions, but later assimilated the Yoruba culture and language.25 However, whatever historical myth of the Yoruba people must have taken, there are inherent characteristics of migration to their present abodes in Zuru, Yauri, Argungu, Jega, Kaoje, Bagudo, Koko and others in search of opportunities.
It is an incontrovertible fact that migration is a common practice among Yoruba people due to various factors. Myriads of scholars such as Bako and Ibrahim26 have explicated Yoruba
21 J. H Greenberg (1949), “Studies in African Linguistics Classification”,
Southern Journal of Anthropology.
22 H. Clapperton (1829), “Journal of a Second Expedition into the Interior of
Africa,” London, p.4.
23 Op.cit….R.O Olaniyi (2008), “Hausa-Yoruba, 1500-1800: A Historical Perspective,” In T. Babawale and O. Ogen, Culture and Society in Nigeria: Popular Culture, Language and Inter-Group Relations, Concept Publications Limited, p.249.
24 Op.cit…S. Johnson (1921), The History of the Yorubas, Lowe and Brydone, London, p.74.
25 I. S Jimada (2005), The Nupe and The Origins and Evolution of The Yoruba C. 1275-1897. Baraka Press Ltd: Kaduna.
26 A. Bako and Y.Y Ibrahim (2010), “Islamand Integration of the Yoruba Migrant Communities in the 20th Century Kano,” completed Research paper, Usmanu Danfodiyo University, Sokoto. See also A. M Ayinla, (2015), “The
Activities of Yoruba Muslim Community in the Development of Islam in the North-Western Nigeria: A Study of Kano, Kaduna and Sokoto States,” Being a
Ph.D Thesis, Department of Islamic Studies, Usmanu Danfodiyo University, Sokoto, p.23 migration in terms of pull and push factors of migration as well as posited in Amir27 in the foundation of African communities in Africa. According to Breese theory of migration, the push emanated from deteriorating conditions in rural areas forcing migrants to seek a livelihood in towns, and pull is exerted by the towns to attract rural migrants because of desired and increasing opportunities. 28 These factors have impacted positively on the founding and establishment of settlements of many African societies29 which Yoruba people in Kebbi State are also inclusive. Zeleza identified three types of internal migration, first, the slave migrations; second, the migrations of voluntary labourers, farmer, and traders; third, the migrations of people displayed by warfare, natural disasters and famine.30 From the foregoing explanation, the emergence of the various Yoruba speaking people in the study area could therefore be explained within the purview of the theory.
One of the fundamental factors responsible for the migration of Yoruba was the Ghanaian episode. It is pertinent to recall that the Yoruba people that dominated the Ghanaian economy before their expulsion in the 20th century according to Eades’ has negatively impact on Ghana economy31as they are however blamed for causing economic ills in the country.32 As a result, the Yoruba were expelled and quite a number of the Yoruba group thus pulled to Hausaland for another economic opportunity.
Efforts at the development of the Kebbi State were prompted for establishment and conversion of some semi-urban villages to higher jurisdictional status. It should however be noted that with this development in Kebbi State some communities, villages and hamlets assumed the status of Local Government Area in 1991. This, thus improving on the quality and quantity of the State’s socio-economic development that subsequently culminated in migration of many ethnic groups to Kebbi State to benefit from such advantages. However, large proportion of the Yoruba people migrate from their ancestral homes to benefit from commercial, free education advantages, peaceful and harmonious reality of Kebbi State. 33 With these developments, the Yoruba became integrated, and robust.
27 S. Amir (1974), Modern Migration in West Africa ,International African Institute,, Oxford University Press, London.
28 Ibid…
29 T. Aminu (2015), “Offa-Erin-Ile Relations and Communal Lands Conflicts,”
M. Phil. Department of History, Usmanu Danfodiyo University, Sokoto, p.38. See also the work of F.A Onaolapo (2008), Erin-Ile: Early History and Women Organisations, A-Triads Associates, Lagos.
30Op.cit….T. Zeleza (1995), A Modern Economic History of Africa,….p.73.
31 J.S Eades (1975), “The Growth of Migrant Community: The Yoruba in Ghana,” in J. Goody (ed), Changing Social Structure in Ghana, International Institute, London.
32 Op.cit…A. F Usman,(2003), “Intergroup Relations in Gusau: A case study of
Yoruba and Hausa, 1920-1996,”p.672.
33 Group oral interview, Mal. Sani Musa, Mal. Ahmad Musa and Mal. Faruk Musa were the off-springs of the past generation of the founder and custodian of Kolanut market called Shagon Goro in Jega. Tradition suggested their great grand-father, Alhaji transacted in Kolanut in exchange for other articles of trade like pepper, hide and skins, beans and others. Today, the grand children are the major coordinator of buying and selling of Kolanuts in Jega, a development established since pre-colonial period, 12th of June, 2017. interaction amongst the various ethnic groups became more consolidated with the good and flourishing receptive nature of the host communities in Kebbi State.
The Yoruba and the Integrative Factors of Relations in Kebbi State
Integration is the stability of relations among parts within a system-like whole, the borders which clearly separate it from its environment. It can also refer to stable, cooperative relations within a clearly social system, and of introducing new actors and groups into the system and its institutions. 34 Greenberg35 avers that different languages, linguistic similarity and styles emerged as a result of intermingling and interactions of people of heterogeneous societies. In this connection, the integration of Yoruba people with contemporary communities in Kebbi State could be located predominantly within the factors which include:
Commercial interest and Religious tolerance
The commercial interest and religious factors were responsible for the integration of Yoruba into the host society of Kebbi in the 20th century. According to Bolaji,36 the Yoruba people came into contact with Islam prior to the 9th century jihad of Usmanu Danfodiyo. The contact came about due to the commercial linkage between Yoruba traders and people of Hausaland which Yauri, Jega, Birini Kebbi among others are included prior to the colonial period. Mahdi corroborates the significance of market in Yauri region and how it attracted Yoruba and many other people. He accentuates that: one can see the existence of brisk trade up and down the river Niger between Yauri and Timbktu. The principal commodities which foreign merchants in Yauri purchased included elephant teeth, cotton materials and slaves. Gold and Ivory shells were the currencies in the town. All classes of merchants were protected by the government, and accommodations hire was always available. There was also some manufacturing done in the city, particularly textiles and the manufacture of gun-powder.37
In addition, in one of the expeditions carried out by Herich Barth and Clapperton to Jega during their sojourn in Hausaland in the middle of the 19th century illustrated the significance of Jega and Yauri markets.38 Yet Major Burdon in the early years of British imperial rule commented on the economic significance of Jega as follows:
…that Jega Market was only slightly less important than Kano, the Market was full of Accra and Yoruba traders and its collected and 34 W. Boswack and F. Heckman (2006), “Integration of Migrants: Contributions of Local and Regional Authorities, being a Report work or European Foundation for the Improvement of Living Conditions, Dublin.
35 Ibid…
36 I. Bolaji (1979), Olodunmare: God in Yoruba Belief, Longman Group Limited, Lagos.
37M. Adamu (1978), The Hausa Factor in West African History. London: Oxford University Press, Zaria.
M. Adamu (1975), “Distribution of Trading Centres in the Central Sudan in the Nineteenth and Twentieth Centuries.” Being a Seminar paper presentation at
Ahmadu Bello University, Zaria, Kaduna State.
38 A. J Umar (2000), “Economic History of Jega in the 19th Century,”……p.17.
distributes all the commence of Adar, Asben, Kebbi and Zamfara.39
Umar posited that subsequently after the Jihad of 19th century, the old order collapsed and Yauri and Jega became prominent. Henceforth, Yauri as noted for hospitality in accommodating caravan was also avowed by Mahdi:
…as an important resting station for the caravans going to Gwanja from Hausaland, Yauri was the last purely Hausa supply station where merchants would have to take leave of the Hausa culture and tastes. Similarly, those on the return journey arriving home, Yauri was the first town where they would get the first taste of purely Hausa hospitality and other forms of Hausa social life.40
Also noted by Falola, the integrating factor between the Yoruba and Hausa people was the political economy of the states, especially in slave trade, export and import of horses, cowries and firearms. For instance, Falola portend that:
…the old Oyo Empire (where large proportion of the Yoruba migrated) formed part of a much bigger socio-economic and political entity in Western Sudan. Oyo produced marketable commodities and benefitted from a complex flourishing import and export trade.41
In a similar context related to the above Olaniyi emphasised that:
…the imperial expansion of Oyo could not be comprehended without reference to the robust relationship it cultivated with its northern neighbours, especially Borno, Hausaland, Nupe and Borgu. It is quite evident that economic complementarity and interdependence existed between the two regions. He emphasised that the hostility and warfare Oyo encountered with its Borgu and Nupe neighbours in the 16th century must have stimulated Oyo (Yoruba people) to developed diplomatic and commercial relations with the Hausa states and Borno in order to import horses.42
It could be deduced from the forgoing background that, as result of visicititude of time, Yauri became noted for its Al-khamis (Thursday) periodic market, while Jega from 1820 became another important emporium of commerce after Kano. 43 With this development, commercial relations were spread to Zuru, Kaoje, Argungu and Birni Kebbi consequently assumed a cosmopolitan outlook comprising different Nigerian K Swindell (1982), “Aspect of the 19th Century Economy,” in P.S Abdu et.al,
Sokoto State in Maps: An Atlas on Physical and Human Resources, University Press, pp.20-21.
40Op.cit…M .Adamu,…p.17.
41T. Falola (1991), “The Yoruba Caravan System of the 19th Century,” in International Journal of African Historical Studies, Vol, 24, No.1, p.115.
42R.O Olaniyi (2008), “Hausa-Yoruba, 1500-1800: A Historical Perspective,” In
T. Babawale and O. Ogen, Culture and Society in Nigeria: Popular Culture, Language and Inter-Group Relations, Concept Publications Limited, pp.242-
243. See also I.A Asiwaju and R. Law (1971), “From the Volta to Niger, c.1600-1800, In J.F.A Ajayi and M. Crowder (eds), History of West Africa, Vol. 1, New York, Longman, p.412.
43Op.cit…A J Umar (2000), “Economy of Jega in the 19th Century,”…p.56.
ethnic and sub-ethnic groups. In addition, Kebbi concomitantly became an abode for migrants for non-Nigerian from the West African neighbouring countries of Ghana, Togo and Niger.44 By the end of 20th century, the religious tolerance plays spectacular role in integration of people of different areas. The predominant Yoruba people that migrated to some of the mentioned areas of Kebbi are Muslims with few Christians. However, the religious factor gave some Yoruba non-Muslims the willingness and insidious to convert to Islamic faith as a result of their convivial and deep rooted relationship. Due to the monolithic nature of Islam, many Yoruba migrants were fully embraced and integrated into the commercial interest of Zuru, Kaoje and Kebbi. 45 Prominent among the Yoruba included the Oyo-Yoruba of Oke-Ogun Province comprising the Kishi, Igboho, Shaki, Ogboro, Igbeti, Sepeteri, Igbeti as well as others from the Ilorin, Ibadan, Ikirun, Iragbiji, Ondo, Ifon, Osogbo, Ejigbo, Ijebu, Offa and Ogbomoso. 46 By the wake of the 21st century, the Yoruba traders and artisans had already established their impact in Kebbi in different forms of commercial and religious activities.47According to Olaniyi, the most common goods brought to Hausaland are Kola-nut, Salt, potassium and fruits sold in exchange for livestock, hides and skin, beans, onion and pepper.
Geographical realities and transformation of the State System
The commercial intercourse started between old Oyo and Hausaland, and was influenced by their strategic locations in relation to each other. Hausa states were an entrepot in which trade routes from the Maghrib, Egypt and Borno converged. By virtue of its location at the southern terminus of the trans-Saharan trade routes, Hausaland received many valuable commodities from the north, which the Hausa trader re-exported to what is now refer as southern Nigeria. Hausa traders were noted for their penchant for controlling markets located in their own towns and in penetrating the markets of others. The old Oyo controlled some of the major ports on the coast from which various goods of interest to their northern markets were obtained from European sources. Oyo was the convergence centre of routes from the forest belt, including Nupeland, Borgu, Volta Basin and the Middle Niger. 48 Through the commercial intercourse, each of these societies attained a high level of civilization that enabled it exchange with home-made products.
In the 16th century, Songhay was the most powerful state in the central Sudan. Songhay not only traded with, but
44 Oral interview with Alhaji Rasak Imam, trader, Muslim Cleric and the Chief Imam of Yoruba Muslims Council in Jega, Kebbi State, 58 years, 24th of May, 2017.
45 Oral interview with Alhaji Hamza Abimbola, trader, sales of Electronic materials, 60 years, Jega, 2017.
46 Oral interview with Alhaji Abdulazeez Okeho, Automobile engineer, 49 years, Jega, 2017.
47Oral interview with Alfa Bashar Agbaji, Arabic scholar, civil servant and Deputy Imam of Yoruba Muslim Council in Jega, Kebbi State, age 55 years, 12th of June, 2017.
48 R.O Olaniyi (2008), “Hausa-Yoruba, 1500-1800: A Historical Perspective,”
In T. Babawale and O. Ogen, Culture and Society in Nigeria: Popular Culture
exerted influence over Borgu-Bussa, Old Oyo’s northern neighbours, in 1555-1556. The transformation of state system, which Songhay and Borno consolidated in the 16th century, promoted intergroup relations, extensive commercial networks and the spread of Islam in the western and central Sudanese societies. The political processes created wider commercial linkages that influenced cultural exchange between the old Oyo Empire and the Hausa states of Kano, Zaria and Katsina. From this perspective, an impetus to the growth of the old Oyo Empire was derived from the development of the Sudanic polities in Hausaland and Borno as well as the emergence of new trade networks from the second half of the 15th century. Through this, old Oyo came into prominence with its engagement in the trans-Saharan trade.
Transportation dimension
From the view of some Hausa, Zuru and Yoruba informants, they disclosed that Yoruba people were integrated into the study area as a result of the development of road and railway transport networks. Atanda was of the view that railway network started in Lagos in 1895 as part of the British colonial capitalist economic system. This was the exploitation and evacuation of the resources of the north, south and east for onward transportation to the coast of Lagos and shipment to Europe because of the growth of industrial revolution that sprang up in the 1750s. However, the railway transport was later extended to various part of Yorubaland 49 and thus facilitated human movement for greener opportunity elsewhere. It is significant to realise that between 1906 and 1908, the Offa, Ilorin and Jebba railway lines were completed.50 From the remote rural and urban centres of Yorubaland, quite a number of Yoruba people migrated to found their way to Hausaland. Many migrated and worked as forced labour in the British colonial enterprises, as clerks, messengers, porters, railway workers etc.51
By the end of 20th century, a well-developed road transport in Nigeria had been established, linking all nooks and crannies of the country. The Yoruba made used of the available roads to settle in the various part of communities of Kebbi State. These opportunities forced and pulled many Yoruba people to Kebbi to settle and also benefit from the stable environment and free educational policy established by the government.
Phenomenal of Security and State Free Educational Policy It is adequate to comprehend that many Yoruba people were pulled to villages, towns and communities in Kebbi State on the instance of benefiting from the state free western education
Language and Inter-Group Relations, Concept Publications Limited, pp.242-
243. See also I.A Asiwaju and R. Law (1971), “From the Volta to Niger, c.1600-1800, In J.F.A Ajayi and M. Crowder (eds), History of West Africa, Vol. 1, New York, Longman, p.412.
49 J.A Atanda (1980), An Introduction to Yoruba History, Ibadan, Ibadan University Press.
50S. J Hogben (1976), An Introduction to the History of the Islamic States of Northern Nigeria, Oxford University Press. A. Bako (2006), Sabon-Gari Kano: A History of Immigrations and Inter-Group Relations in the 20th Century, Usmanu Danfodiyo University Press, Sokoto State.
policy. And the Muslims that had already noted Kebbi for Islamic scholarship as a legacy and transformation bequeathed by reformist jihad of 1804 also migrated and integrated to the host communities. In term of security and peace, many Yoruba people who deserted their home as a result of family vendetta, communal conflicts among others settled because of the suitability of Kebbi in provision of peace and security. However, many of these people after the completion of their education settled for self-employed businesses, establishment of Ile-Kewu (Islamic school), vocational training centres and civil service job. It is geramane to understand that the hosts in Yauri, Zuru, Jega, Bagudo, Kaoje, Birnin Kebbi, and Argungu among others are known for their good hospitality and extension of peaceful relation to their guests and settlers. These qualities were noticeable and extended to Shehu Usmanu Danfodiyo and his companions during and after the jihad in the study area in 19th century. 52 After the jihad, Jega, Yauri, Zuru, Bagudo, Koko, Kaoje and others remains an established centre under the supervision of reputable Islamic scholars in which gestures were extended to the non-indigenes.53 It was based on the receptive nature of the hosts that the Yoruba Muslims in the study area enjoy considerable flourishing relations.
Some of the Yoruba people who were often pushed to Kebbi State by internal forces arising from family vendetta, political tussle, land/farm disputes and others comprises of Offa, Erin-Ile, Ife and Modakeke in the late 20th century. 54 In consequences, the affected people who could not bear the brunt of the challenges, and whose relations resides in northern States migrated in search of other opportunities for daily sustenance. In fact, those who left their ancestral homes with the aspiration to educate their children or acquire western education sees Kebbi as a security abode with tertiary institutions. This prompted their settlement and as well improving on inter-ethnic marriages between them and the host communities.
Yoruba Factor in Ethnic Relations and Integration in Contemporary Kebbi State
Development of trade and commercial enterprise: The Yoruba people strong avidity to trade and commercial enterprise helps in the display of their mettles in daily and periodic weekly markets in Kebbi State. Their trade and commercial relations with Hausa host and other indigenous communities and towns in the study area was antiquated and influenced by the erstwhile trans-Sahara trade with Oyo Empire remains significant. During this period up to the colonial conquest through the post-colonial era, Yauri kingdom, Zuru, Kaoje, Bagudo, Argungu, Koko, Warra, Salka and Jega 52 Op.cit…A.J Umar (2000), “Economic History of Jega in the 19th Century,”……
53 F. M Jega (1986), “The Rise and Development of Jega Town: A Preliminary Survey of the Changing Political, Economic and Social Institutions in the
Nineteenth and Twentieth Centuries,” B.A Project, Department of History,
Usmanu Danfodiyo University, Sokoto.
54 Oral interview with Late Abdulganiyu Olohunwa, Sarkin Yorubawa, trader, Jega, 2016.
55 Oral interview with Mrs Wulemat Abayomi Salaudeen, dealer of Plastic and rubber materials, Yauri market, age 48 years, 27/08/2107. attracted quite a number of Yoruba itinerant and settler traders. The Yauri Al-Khamis (thursday) market was noted for its mammoth population criss-crossing the kingdom from Lolo, Malaville, Kandi, Dosso, Gaya, and others mainly from Republics of Benin and Niger. Because of the proximity of defunct Oyo Empire to present Kebbi State, quite a number of Oke-Ogun Yoruba speaking people of Oyo and others were attracted by the commercial fortunes and prosperity. Articles of trade and exchange collected by Yoruba people from the hosts of Yauri, Kamberi,55 Zuru56Kaoje57and Kabawa who form the bulk of Kebbi includes dried fish, antimony, groundnut, pepper, onions, beans, hides, skins, potash, cowries and others.58
Yauri, Bagudo, Kaoje and Argungu being noted for their dried fish remains a significant emporium of commerce that drawn the attention of many Yoruba people. However, these areas with their constant supplies of Kuli-kuli (groundnut baked cake), honey, rice, sorghum, meats, cattle, sheep, goats, and other articles encouraged Yoruba settlements. These products are exchanged with other product such as kola-nuts, bitter kola, palm oil, garri, arokinhun (indigo or dyed), clothes and others sold at the periodic markets of Bedi, Ribah, Dabai, Mahutta, Bajida etc. However, because of the increasing interdependence between and among the Yoruba settlers and the host communities of Kebbi, there emerged an organised stationary Katsuwa-Goro, (kolanuts market) in Yauri, Gulmasa, Zuru, Warra, Salka, Kaoje, Jega, Argungu, Tunga-Jika59 and others. The markets activities in Hausaland illustrate further the importance of markets in Hausaland in creation of connectivity between the host and the Yoruba settlers. Hodder and Ukwu aver that a market in the West African sense is a demarcated site where trader’s and consumers meet to exchange products. Similarly, market performs significant functions in Africa as a strategic place where exchange of ideas and ideologies, information dissemination as well as a focal point where people’s also meet their spouse. 60 However, it should be noted that the significance of market as far as Yoruba relations and integration in the host communities of Kebbi State is concerned; it has culminated into permanent establishment of settlements and compounds away from their ancestral homes.
Establishment of ancestral compounds in the host communities: Since socio-economic relations and integration cannot be fairly establish without adequate conducive and permanent settlement. The needs to establish ancestral compounds by Yoruba settlers became noticeable and evident. In Kebbi area of Yauri, some prominent Yoruba who are deeply Oral interview with Hajia Sifawu Balogun Rahmi, trader in food-seller, Zuru, age 72years and Mrs Aishat Ishiaka, College of Agriculture, Zuru, age 51 years, 24/08/2017.
56 Oral interview with Hajia Belawu Abdulganiyu, Bakube ward, Kaoje, age 57 years,
57 Oral interview with Alhaji Ibrahim Popoola, grounding Machine, Gobirawa area Argungu, age 55 years and Alhaji Owolabi, textiles and tailoring materials, Tasan Nana after UBA, Argungu, 62 years, 21/07/2017.
58 Personal observation and fieldwork survey by the researcher.
59 B.W Hodder and Ukwu U.I (1969), Market in West Africa, Ibadan, Ibadan University Press, p.xi. rooted in their socio-economic activities had made their impact know through establishment of compounds depicting their homes cultural setting. These compounds include viz: Ile-Lawore from Ogbomosho, Ile-Alogun-lode (Sepeteri), Ile-Iyalaje, Ile-Mai-kuku, Ile-Baba Isa (Bread baker), Ile-Alhaji Aminu Abubakar (Ogbomosho), Ile-Alhaji Jafaru Mai-mai, Ile-Eleiyele, Ile-Ilorin, Ile-Kaoje, Ile-Oropo, Ile-Baba Alajo, Ile-Shaki, Ile-Baba Goldsmith and Ile-Alhaji Tijjani.61 Some of the compound names were inherited from their ancestral homes, while, some were etymologically contracted from their socio-economic activities for proper identification. In Zuru, the Yoruba people because of the convivial relations ensconced their settlements by dotting around Zango, Jankasa, Tudun-wada, Rikoto, Mangorori, Sabon Garin Dabai etc. 62 It is garnered from the study that the factors which fundamentally influenced the areas occupies by the Yoruba were the receptive and accommodative nature of the hosts, this development still lingers up to the contemporary period.
More significantly, the viability of river Kwarra in conveyance of human beings and goods in the present Yauri area spurs the growth of Yoruba commercial enterprise and settlements in Saika, Tunga Jika, Warra, Koko, Bagudo,63 and others. The river links quite a number of Yoruba and Borgu towns which connects significant numbers to trade with the people of Lolo, Gaya, Kandi, Malaville in the present Republics of Benin and Niger. However, as part of the Yoruba cultural trait to survive, many engaged themselves in vocational trades such as vulcanizing, automobile mechanic, tailoring, electronic and electrical rewires, bricklayers and others. These developments enable some of the host member to learn vocational training as apprenticeship for a particular period among the Yoruba settlers. However, because of the proliferating receptive nature of the Hausa hosts, the Yoruba settlers concomitantly pursue their economic profession with the acquisition of western and Islamic educations.64
Ethnic and Cultural assimilation: Due to the receptive nature of the people of Kebbi, the Yoruba settlers adapted and assimilated the dominant language and culture of the in settle area. Evidence abounds illustrated the speaking of Hausa, C’lela, 65 Kembari 66 and Fulani 67 languages by proportional numbers Yoruba people in Zuru, Yauri, Bagudo and Kaoje. This factor amongst others ensconced by the Yoruba provides the tendency for easy integration into the hosts’ cultural ways Oral interview with Mal. Alhaji Bashiru H. Yusuf, Sarkin Samari Yarbawa Yauri, age 47 years, 12/12/2017.
62Oral interview with Mal. Tajudeen Lambe, transporter, age 49 years, Zuru and Abdulwahab Luru Mohammad, trader, age 48 years, Zuru, 21/08/2017.
63Oral interview with Mal. Rilwanu Aliyu Bagudo, student and trader, age 39 years, 15/08/2017.
64 Oral interview with Mal. Dauda Abdulrasheed, student and Okada rider, age
26 years, 2017.
65 Oral interview with Mal. AbdulFatai Aderemi, civil servant in Kaoje, but residing in Zuru, age 39 years, 02/07/2017. It should be noted that because of the overbearing influence of Fulani and Hausa languages on the respondent, he has completely lost the originality of the Yoruba language and dialect inherited through birth as discovered during the course of interview of life and belief system. Against this backdrop, it is germane to construe that an inestimable numbers of Yoruba benefits in claiming of dual indigenes of their ancestral homes and the new abode. Prominent amongst the Yoruba whose inclination to such transmutation can never be overemphasized include the Yoruba speaking groups of Oke-Ogun mainly from Kishi, Igboho, Sepeteri, and others. Other Yoruba speakers who became easily assimilated includes, notably; Ogbomosho, Ilorin, Offa, Ikirun68 and the later Ijebu, and Ijehsa people noted for their shrewdness in business enterprise. Through assimilatory system, the Yoruba settlers made their impact noted through common ownership of Yauri, Kaoje, Koko, Bagudo, Argungu, Salka, and others.
In exhibition of their Yorubaness, they pay their primordial loyalty to their ancestral homes and their new abodes. This influences the hosts to integrate some Yoruba to both private and public sectors of the economy of the state. This interaction at long-run enhanced gradual outlandish of some Yoruba belief and cultural systems as many of them now imbibes and practice auren-zumunta or auren-gida (family marriage). For instance, the families of Abdul-Lateef Lawore, Alhaji Saadu Yusuf Lawore and others had engaged in such type of marriage within the extended Yoruba family. 69 However, as to do away with some Yoruba cultural proclivity and ideology, they to some extent transmute it to suit the existing hosts monolithic Islamic culture such as in marriage, naming, funeral ceremony and others. In some situation, some Yoruba concomitantly run the two cultures together. This action among the host in addition enhances the growth of familial and intergroup relations leading to inter-ethnic or exogamy type of marriage with the hosts heterogeneous groups.70 It should be noted that prominent Yoruba families in Zuru that are highly overwhelmed and still benefiting from the autochthonous culture of the host are late Dr. Baba Waziri, Dr. A.K. Yusuf, Dr. Sunday Adamu and several others.
Equally in Yauri among the Yoruba people through whom deep interaction had impacted positively are those in vocational, trade-self-enterprising business and in the public service of the formal sector. Prominent amongst others include Late Alhaji Jafaru Mai-mai, 71 Mal. Abdulrasheed Mustapha (panel beater and painter), Alhaji Rasak Ewa, Alhaji Tijjani Adedoja, Alhaji Bashir (Sarkin samari) Alhaji Aminu Abubakar, Alhaji Saadu Akeredolu72 and others. Although with
66 A group interview with Hajia Safiya Aminu Abubakar, Mrs. HauwaA bdulrasheed, Alhaja Fatimat Bello Efoe and other. They are itinerant traders criss-crossing several areas of Yauri kingdom such as Warrah, Salka, etc.
67Oral interview with Mal. Nuradeen Kaoje, trader and court prosecutor. His father was reported to have settle in Kaoje for over 50 years as a business man and Islamic scholar.
68Op.cit…Mal. AbdulFatai Aderemi, Zuru…
69 Oral interview with Mal. Nasiru Aminu Abubakar, Tasan Katai Yauri, age 32 years, 23/08/2017.
70 A.I Yandaki, H.M Maishanu and M.U Bunza (2015), A History of Yauri Kingdom,Gaskiya Corporation Ltd, Zaria, Kaduna State.
71 Oral interview with Mal. Jafaru Ahmed Banji, civil servant, Yauri, Ile-Alhaji Aminu Mai-mai, Yauri, age 39 years, 23/07/2107.
72 Oral interview with Alhaji SaiduAkeredolu, Kolanut trader, Katsuwa-Goro, Yauri, age 65 years, 2017. overwhelming influence of Islamic practices, funeral ceremony among the Yoruba in the study area remain mortified. With this inter-ethnic marriage among the heterogeneous people of Zuru, Kaoje, Hausa, Zerma, Argungu, Birnin Kebbi and others with the Yoruba people was encouraged.73 The adoption of uniform system of clothing called Aso-Ebi (commonwealth cloth) prevalent amongst the Yoruba speaking people during any ceremony74 was also acknowledged and adopted by the host as a form of acculturalisation.
Development of inter-ethnic marriage: One of the significant factors that predispose inter-group relations in the host communities with the Yoruba in Kebbi State is the development of inter-ethnic marriage. This remains the binding force in extending the frontier of peace and harmonious relation that make distinct cultural groups to perceive themselves as one. Significantly, with development of acculturative system, the Hausa and Yoruba transform the nature of their marital system. This is to suit both cultures as cited in the case of Aso-Ebi as well as the utilization of some materials and adoption of Yoruba ways of celebration.
In the contemporary Zuru, Yauri, Bagudo, Kaoje, Koko, Argungu and Jega, wedding Fatiha; through Muslim rites are conducted by the Yoruba settlers due to the prolificacy of Islam. According to some informants, the adoption of Islamic rites by Yoruba Muslim had thus reduced spurious abortion, unwarranted pregnancy and unwanted child. It should be noted that some Fulani ethnic group seldom intermarry with any of the social group in the study area, except the Hausa because of cultural barrier and tradition. But they maintain good flourishing relations with the Yoruba and other ethnic groups. In Gwandu, the degree of cultural assimilation and inter-ethnic marriage is of minimal compare to others because of increasing consciousness and awareness of the host community. In Yauri, evidence abounds of a Yoruba Muslim who rejected to offer his daughter for marriage was ordered on command of Sarkin Yauri to desert the town. However, after so many pleas which were hearken through diplomatic plight and harmonious relations, the inter-ethnic marriage was later conducted.75 Yoruba politics and political participation: The Yoruba people attached much credence to their cultural civility as many of them still cling to their autochthonous political system. Due to mutual understanding and recognition of Yoruba cultural system by the host, they are thus mainstreamed into modern day politics in the host communities. For instance, an amalgam of Yoruba polity was established through extant indigenous association and clubs to facilitate their corporate existence in their respective localities. In ensuring a flourishing and acceptable polity, stereotype governance inherent in Ibid.
73 Oral interview with Ustaz Yinusa Salihu Muhammad, Abarshi area near Yauri Police Station, tailoring and trading, age 54 years.
74Oral interview, the informants sought for anonymous not to disclose their identities, but only to known by the researcher.
75 Yoruba Parapo is an amalgam or consolidated group of Yoruba speaking people residing in a place away from their ancestral home seeing themselves as an eponymous of Ile-Ife and Oyo origins.
Yorubaland were put in place through Yoruba Parapo.76This is slightly distinct in some respect and degree with what is obtainable in Yorubaland, but a partial similitude of the system. Within the course of visicititude of time and changes, all designated subordinate chiefs titles in the Emir of Yauri cabinet were adopted and replicated to perform similar function in Yoruba cabinet. Such subordinate chief titles includes Alhaji Saidu Akeredelu as Sarki Yorubawa, Mal. Abdulrasak Aro as Sarkin Yaki, Alhaji Bashir H. Yusuf as Sarkin Samari, Alhaji Hamza Abdullahi as Madawaki and others delegated to perform similar functions.77
The Yoruba settlers mainstream themselves in partisan party politics and politicking in their respective domains. Due to their strong inclination to partisan politics in Kebbi State, some Yoruba were elected and appointed as councillors, commissioners and others. However, some Yoruba people as a result of their propension in cultural and linguistic assimilation have held and partook in civilian administrations of Yauri. These includes: Honourable Alhaji Bala Yaro as councillor, honourable Abubabar Sadiq Katuka as Chairman Yauri Local Government Area78 and others. In spite of the challenges and hurdles of democratic governance, many Yoruba are still recognize in partisan politics and politicking in Kebbi State because of their simplicity of cultural adaptation and clubbable nature.
Employment opportunity and free educational policy advantage: The provision of viable economic advantage through job creation is central to human settlements. During the era of insufficient manpower principally prior to the creation of Kebbi State in 1991, many educated Yoruba settlers have gained tremendously in provision of services needed by the then Sokoto State. 79 However, the creation of Kebbi State increased the needs for manpower as vacuum created were to be filled by competent workers. The Yoruba educated personnel as trained teachers in all realms of disciplines were enlisted, while others serve in different capacities as clerks, messengers, etc. Above all, it is essential to note that the free educational policy, receptive nature of the hosts and the assimilatory tendency of many Yoruba contributed in no small measure to economic growth of inter-ethnic relations in Kebbi State. However, this action in the long-run culminated in bottle-neck competition for job positions with the hosts in which government perception and aspiration was for collective development of human personnel and the state in its entirety.
However, the Yoruba settlers in Kebbi State up to the contemporary period still benefit enormously through integration in formal and informal sector of the economy and political realities of the State.
77 Oral interview with Mal. Jibril Abdullahi, trader of all kinds of watch, Yauri market, age 69 years, 20/08/2017.
78 Oral interview with Mal. Abdulrahaman Abubakar Aminu, trader of confectionary materials, Yauri market, age 39 years, 20/08/2017
79 Oral interview with Mal. Adamu Yauri, Federal Road Safety Commission (FRSC), Yauri, age 51 years, 21/0/2017.
Fundamental Challenges
With the mainstreaming of Yoruba people into the hosts communities through cultural assimilatory system, they still exhibit their ethnic and cultural chauvinism to their ancestral home. However, this contributed to why some Yoruba people are regarded as non-indigene in the State.
Even with the absorption and integration of Yoruba people into the monolithic Islamic society of the Hausa host, they still exhibit or practice some element of their indigenous religion etc. For instance, these comprise the use of charms, laceration, atonement, appeasement, incision, invocation, etc. From the foregoing backdrop, some Hausa host do not observe the congregational prays along with some Yoruba people because of their avidity and fervent inclination to their socio-cultural belief system.
The extant ethnic groups in the study area discriminate against one other. For instance in political appointments, the Yoruba are not fully integrated despite their radical participation in politicking. In addition, as marriage serves as a major binding force, some Yoruba feel reluctantly to betroth their daughter particularly to the Hausa host due to pervasiveness of divorce in the society. In a matter of choice, an average Yoruba daughter prefers to marry among the Zuru and Kamberi peoples because of their cultural civility and simplistic nature.
Concluding Remark
The paper has historicized the Yoruba factor in ethnic relations and integration in contemporary Kebbi State with focus on complementarity factors among the heterogeneous the society. The study revealed that economic and geographical realities play fundamental roles in mainstreaming and integration of Yoruba people. A stride crowned by the receptive nature of the host communities. The study identified that the overwhelming Yoruba ethnic group which occupies some communities in Kebbi State are from Oke-Ogun dialect of the Yoruba ethnic group complemented by Ilorin, Ogbomoso, Offa, Ikirun, Ife, Osogbo, Ekiti and others. It opines that by the end of the 20th and the beginning of the 21st centuries, quite a number of Yoruba had already settled and made their impact known in the host communities. This they did by occupying significant positions both in formal and informal sectors of the state political economy. It is also observes from the study that trade and commercial enterprise plays significant roles in any human development as it led to different ideas, ideologies ethnic assimilation, Islamic propagation, inter-ethnic marriage, etc. It should be noted the interaction of Yoruba with the host communities of Zuru, Fulani, Kamberi and others has enhanced.
A.I Yandaki, H.M Maishanu and M.U Bunza (2015), A History of Yauri Kingdom,Gaskiya Corporation Ltd, Zaria, Kaduna State, pp-160-161.
80 The names of the inter-ethnic marriages in communities and towns in the study area were collected during the course of the fieldwork. The research only decided to make use of the physically seen people, while numerous Yoruba are multicultural understanding in diversity as well as common ownership of the study area. The study garnered that, despite the challenges and hurdles incurs as a result of their deep rooted interaction, the Yoruba are still very welcome because of the prevailing religious tolerance, neutrality and peaceful state policy. However, the paper recommend to all Nigeria-States to encourage and imbibe such interaction and harmonious hospitality. This will in turn gives birth to dual indigenization, inter-ethnic marriage, and neutral political participation, proliferation of trade and commerce, promotion of religious tolerance as well as mitigation of conflicts.
Some names of cases of inter-ethnic marriages in Kebbi State
not recorded due to time and place. There are also quite a number of marital progress that are still in the progress as illustrated by the informants, among them are Rukayatu Abdul (Yoruba) to be wedded by Abubakar S. Gante (Hausa), SamailaRaji, AliyuGunabe etc.
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Oral Informants
Oral interview with Alhaja Sidikatu Ahmed, trader in stainless utensils materials, Zuru, age 63 years, 2017.
Oral interview with Alhaji SaiduAkeredolu, Kolanut trader, Katsuwa-Goro, Yauri, age 65 years, 2017.
Oral interview with Mal Musibahu Mohammad, Civil Servant, Jega, age 49 years, 06/07/2017.
Oral interview with Alhaji Rasak Imam, trader, Muslim Cleric
and the Chief Imam of Yoruba Muslims Council in Jega, Kebbi State, 58 years, 24th of May, 2017.
Oral interview with Alhaji Hamza Abimbola, trader, sales of
Electronic materials, age 60 years, Jega, | 2017. |
Oral interview with Alhaji Abdulazeez Okeho, Automobile engineer, age 49 years, Jega, 2017.
Oral interview with Alfa Bashar Agbaji, Arabic scholar, civil
servant and Deputy Imam of Yoruba Muslim Council in Jega, Kebbi State, age 55years, 12th of June, 2017.
Oral interview with Late Abdulganiyu Olohunwa, Sarkin Yorubawa, trader, Jega, approximate age 69 years, 2016.
Oral interview with Alhaji Wasiu Adetoro, Civil Servant, Jega, age 54 years, 20/07/2017.
Oral interview with Mal. Tajudeen Lambe, transporter, age 49 years, Zuru and Abdullwahab Luru Mohammad, trader, age 48 years, Zuru, 21/08/2017.
Oral interview with Mal. Rilwanu Aliyu Bagudo, student and trader, age 39 years, 15/08/2017.
Oral interview with Mal. Dauda Abdulrasheed, student and Okada rider, Yauri, age 26 years.
Oral interview with Mal. Nuradeen Kaoje, trader and court prosecutor, age 56 years. His father was reported to have settled in Kaoje for over 50 years as a business man and Islamic scholar. Oral interview with Mal. Nasiru Aminu Abubakar, Tasan-Katai Yauri, age 32 years, 23/08/2017.
Oral interview with Mal. Jafaru Ahmed Banji, civil servant, Yauri, Ile-Alhaji Aminu Mai-mai, Yauri, age 39 years,
23/07/2107.
Oral interview with Alhaji Saadu Akeredolu, Yauri, age 62 years, 23/08/2017.
Oral interview with Ustaz Yinusa Salihu Muhammad, Abarshi area near Yauri Police Station, tailoring and trading, age 54 years.
Oral interview with Mal. Jibril Abdullahi, trader of all kinds of watch, Yauri market, age 69 years, 20/08/2017.
Oral interview with Mal. Abdulrahaman Abubakar Aminu, trader of confectionary materials, Yauri market, age 39 years,
20/08/2017.
Oral interview with Mal. Adamu Yauri, Federal Road Safety
Commission (FRSC), Yauri, age 51 years,
21/08/2017.
Oral interview with Mrs Wulemat Abayomi Salaudeen, dealer of Plastic and rubber materials, Yauri market, age 48 years, 27/08/2107.
Oral interview with Hajia Sifawu Balogun Rahimi, trader in food-seller, Zuru, age 72years 24/08/2017.
Oral interview with Mrs Aishat Ishiaka, civil servant, College of Agriculture, Zuru, age 51 years, 24/08/2017.
Oral interview with Hajia Belawu Abdulganiyu, Bakube ward, Kaoje, age 57 years, 26/08/2017.
Oral interview with Alhaji Ibrahim Popoola, sales of grounding machines, Gobirawa area Argungu, age 55 years, 21/07/2017. Oral interview with Alhaji Owolabi, textiles and tailoring materials, Tasan Nana after UBA, Argungu, age 62 years, 21/07/2017.
Oral interview with Mal. AbdulFatai Aderemi, civil servant in Kaoje, but residing in Zuru, age 39 years, 02/07/2017. It should be noted that because of the overbearing influence of Fulani and Hausa languages on the respondent, he
has completely lost the originality of the Yoruba language and dialect inherited from birth as discovered during the course of interview.
A group interview with Hajia. Safiya Aminu Abubakar, Mrs. Abdulrasheed, Alhaja Fatimat Bello Efoe and other. They are itinerant traders criss-crossing several areas of Yauri kingdom such as Warrah, Salka, etc.
Group oral interview with Mal. Sani Musa, Mal. Ahmad Musa and Mal. Faruk Musa were the off-springs of the past generation of the founder and custodian of Kolanut market called Shagon Goro in Jega. Tradition suggested their great grand- father, Alhaji transacted in Kolanut in exchange for other articles of trade like pepper, hide and skins, beans and others. Today, the grand children are the major coordinator of buying and selling of Kolanuts in Jega, a development established since pre-colonial period, 12th of June, 2017.
Yoruba Parapo is an amalgam or consolidated group of Yoruba speaking people residing in a place away from their ancestral home seeing themselves as an eponymous of Ile-Ife and Oyo origins.
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