HAUSA CULTURE
The Hausa are predominantly found in the north-western part of Nigeria and
constituted the notable cultural groups in the Northern Nigeria. They were made up of seven
states that were substantially Islamized even before the Sokoto Jihad of 1804. The origin of
Hausa states can be traced to Bayajidda also known as Abu-yazid. Bayajidda fled from
Baghdad to kanem- Borno after he quarrelled with his father Abdullahi who was the ruler of
Baghdad. Bayajjida later left Kanem-Borno and came to Daura where he killed a snake which
prevented the people of the town from drawing water from a well except on Friday. With this
achievement the queen of Daura (Dauranama) married Bayajidda and the marriage was
blessed with a son called Bawo. Bawo later gave birth to seven children who became the
founders of the seven original Hausa states (Hausa Bakwai). Their names are; Kano Daura,
Gobir, Zaria, Katsina, Rano and Biram. This legend also proved further that Bawo had a
concubine who gave birth to another seven children who were called Hausa Banza Bakwa.
They were the founder of seven illegitimate Hausa states which include Zamfara, Gwari,
Nupe, Yauri, Ilorin, Kwararofa and Kebbi. Today the Hausa people of Nigeria are mostly
concentrated in Kano, Katsina, Jigawa, Sokoto, Kebbi and Zamfara, The Hausa language is
classified under the Chadic sub-group of Afro-Asiatic or Hamito-Semitic family, it is a
lingua-franca of the entire northern of Nigeria.
Political Organization of Hausa States
Hausa states political organization was based on city- states with centralized political
administration. The head of a typical Hausa city state was the Sarki, who was supported by
the subordinate chiefs, who were the head of villages absorbed by the city states. In political
terms, the development of the office of the Sarki of a birni (city) like Kano was very
significant. His full title was Sarkin Kasa, meaning: ‘ruler of the land’ and not just the city.
The sarki was both a political and religious leader of the people. He was also the chief
executive and judge of the state. He was aided by a council of state.
However, new socio-political institutions were introduced into the Hausa political
structure with the introduction of Islam in the 14th and 15th centuries; for example, the offices
of the Galadima (senior counselor), Madawaki (palace administrator), Magaji (overseer),
Dogari (guard), and Zagi (orderly).In the same vein, from the 15 th century, the administration
of justice and fiscal systems were similarly influenced by Islam, titles, concepts and
institutions as the Alkali or the Qadi (judge), Zakat (tax on income), Jangali (tax on livestock)
became common in the administration of the state.
.Social life of Hausa
The social life of Hausa people is found on strict status differentiation. We have the
Sarakuna (Chiefs in Hausa language) and Masu Sarauta. The former are at the top of the
hierarchy, while the Masu Sarauta are holders of offices. Those who hold hereditary offices
constitute the sub-class of Masu Sarauta Na Asali while those who hold office of allegiance
form the Masu Sarauta Na Cafka, and they constitute the middle class. There is the third
class called Talakawa, which is made up of farmers and peasants, petty civil servants,
craftsmen, traders etc.
Economy of the Hausa States
The main occupation of Hausa states was agriculture. The main agricultural crops found in
Hausaland are: maize, millet, guinea corn and beans among many others. There were other
local industries such as blacksmithing, sculpture, perfumes, leather-works, dying and cloth-
weaving. Apart from this, Hausa states engaged in trade activities with North Africa which
was known as trans- Saharan trade as well as trade with the southern kingdoms of forest
regions of Nigeria such as Yoruba and Benin. They involved in trade in Kola nut and some
other articles. Among the Hausa women enjoy enormous economic freedom more than any
other women in Nigeria. They are free to run their private businesses and enjoy absolute
control over their income. A wife is justified to claim a fee for labour rendered to her husband
in the process of economic production.
The Kanuri Culture
The Kanuri people are an African ethnic group living largely in the lands of the
former Kanem and Bornu Empires: Presently they are located in Bornu state of north-eastern
Nigeria, southeast Niger, western Chad and northern Cameroon. Kanuri were the original
settlers in Kanem-Bornu which was located in the east and west of Lake Chad. The So people
were once lived in this area. The Kanuri were one of many Nilo-Saharan groups of the
Central South Sahara. They began their expansion in the area of Lake Chad in the late 7th
century, and absorbing both indigenous Nilo-Saharan and Chadic (Afro-Asiatic) speakers.
According to Kanuri tradition, between the 9 th and the 10th centuries, Arab hero Saifbin (son
of) Dhi Yazan of Yemen, arrived in Kanem and united the population into the Saifawa
dynasty. Saif bin Dhi Yazan was credited to have established the renowned Saifawa Dynasty
(ruling family). Little is known of the earliest phases of Kanuri culture, but the Contemporary
Kanuri are the descendants of this ruling Saifawa family of the Kanem Empire.
For a period of several centuries, the efforts of the Saifawa to consolidate their power
and expand their kingdom’s boundaries led to the incorporation of many distinctive groups
within Kanuri society. These groups include the Budum of Lake Chad, the Mandara and
Kotoko (or Mogori) who live southeast of the Kanuri, the Marghi of the Damboa district, the
Babur in the hills south of the Kanuri, the Bolewa located southwest of the Kanuri, and the
Bede of Gashua, within the Kanuri territory. All of these groups have acquired various
aspects of Kanuri culture, mainly the Kanuri language and Islam.
The political organization of Kanuri (kanem-Bornu)
Like the other kingdoms in Nigeria before the advent of the European of the
colonialist in Nigeria in the 19th and 20th century, the political organization of kanem-Bornu
had reached an advance stage. The kingdom was administered by hereditary king called the
Mai. He was forbidden to appear in the public except on the annual festival. The Mai was
assisted by the twelve officials, (the Nokena) who acted in advisory capacity to the Mai and
controlled most of his decision in theory. The present political structure of kanem-Bornu had
changed the title of the political head from Mai to Shehu, though he is still remained both the
political and the religious leader.
Councillors were chosen among the Maina (members of the royal family) and
appointed for specific duties under Mai. The appointment of such Councillors was for
life. The kingdom was divided into four districts, each headed by a councillor. The southern
district headed by Kaigama and he was the commander-in-chief of the armed forces.
The Yerima was in-charge of Northern Province. The eastern province was headed by
the Mestrema also he was the warden of the Mai’s household. Galadima was the
controller of the western province. He was the only one among the provincial heads that
lived outside the capital. The queen mother (Magira) was important and power in the
political setting of the kingdom. She controlled the domestic arrangement of the royal
court.Mogaram the sister of the Mai was also important because she assisted the Mai in
the administration of the empire.Other great dignitaries in the kanem-Bornu were the
people of low birth. Slaves and eunuchs made up of this group. They also played important
roles in the administration of the dynasty and held offices such as the Mushemu, Yuroma
and Kachalla.
Bornu was a feudal state, with royal lineages, a landholding aristocracy, peasants, and
slaves. Each receiver of a fief was called the chimakura. The administration of the fief was
left in the hand of the steward called Chima Gana. There was a social unequal relationship in
which each person has diffuse obligations to and expectations of the other, this is still an
integral part of Kanuri culture. The principal contrast was between the nobility and royalty,
on the one hand, and commoners, on the other. But today this contrast has transformed to one
between the modern, educated, bureaucratic elite and the traditional, illiterate peasantry. The
Kanuri Social organization emphasizes the importance of the nuclear family and the supreme
authority of the father.
Kanuri groups have traditionally been sedentary, engaging in farming, fishing in the
Lake Chad basin, and engaged in trade and salt processing. There were two taxes in operation
in the Kanem- Bornu these were Binemram and sada’a. Binemram was the tax on personal
property while Sada’a was a royal revenue.
The Kanuri language, which derived from Kanembu, was the major language of
the Borno Empire. Kanuri remains a major language in southeastern Niger, northeastern
Nigeria
The Kanuri were noted for Islam as state religion since the eleventh century. Law,
education, and social organization were the parts of their culture that have been most affected
by Islam. The Malakite version of Islamic law is administered by the judge. In the capital the
chief judge called Mainin kanendi while Mallamais were acted as judges in the large town
outside the capital.
The Yoruba Culture
The Yoruba land covers Southwest Nigeria and part of Middle Belt of Nigeria . Until
the colonial conquest of Africa, the Yoruba region extended from Benin Republic to parts of
Togo. A sizeable number also settled in Sudan en route to or from Mecca. The Trans-Atlantic
slave trade also led to their forced migration to the Americas where Yoruba cultural traditions
have endured to the present in Brazil (as Lucumi), in Trinidad and Tobago and in Cuba,
amongst many other places.
Yoruba is one of the largest and homogenous groups in Nigeria and constitutes about 21% of
the total Population and they are one of the majority ethnic groups in Nigeria communities.
This area is bounded by the Borgu or Bariba in the Northwest, the Nupe and Ebira in the
North, the Esan and Edo to the South East, the Igala and other related groups to the
Northeast. In Nigeria the Yoruba could be found in the states like Ondo, Ekiti, Oyo, Ogun,
Lagos, Osun, Edo, Kwara, and Kogi state.The Itsekiri are their kins. The principal tribes
amidst these kingdoms are; Egba, Ijesha, Oyo, Ondo, Ekiti, Ife, Ijebu and Akoko.
The Yoruba had several traditions about how their people began life. The earliest known
account of their existence in the region according to archaeological evidence dated to around
9000 BC as revealed by human remains at Iwo Eleru. However, their inability to develop arts
of writing early in their history gave rise to fables and conflicting accounts of their origin.
The first written account of Yoruba origin according to RCC. Law was traced to the second
Sultan of the Sokoto Caliphate, Sultan Mohammed Bello. In his writing, Infaq al Maisuri,
Bello in his version in 1812 stated that the Yoruba derived from Nimrod, a descendant of the
cursed Ham who fled Mecca while resisting Islam. This account was later adopted by
extension to identify Nimrod as Lamurudu whom they now referred to as the father of
Oduduwa, the acclaimed progenitor of the Yoruba.
According to Samuel Johnson, Oduduwa was the heir to the throne of Mecca, but was driven
out of that Holy city and put to flight together with his entourage until he got to Ile- Ife where
he subdued the indigenous population and laid the foundation of Ile- Ife which subsequently
became the first Yoruba kingdom. It was from Ile- Ife that Oduduwa sent his son and
grandson respectively to establish different settlement which later form different sub- ethnic
group in Yoruba land. The descendant of Oduduwa also went out to rule the various
branches of Yoruba. One of his sons was said to have become first Alaafin of Oyo, as well as
being the father of the first Oba of Benin.
Another myth of the Yoruba origin alleged that Oduduwa descended from heaven sent by
God to create the earth.This tradition tells of the period when the whole earth was covered
with water and God sent messenger to go and create farm land according to this tradition part
was led by Obatala otherwise known as Orisa- nla. Somewhere along the way Obatala got
drunk with palm wine and Oduduwa seized the instrument of authority from him and
eventually led the delegation to the world, the site on which Oduduwa landed is traditionally
identify as Ona- Oranfe in Ife. At this place farm land appeared and it gradually spread to
cover the whole earth. From this episode the town probably has the name Ile- Ife meaning the
act of spreading on the surface of earth.
These versions of traditions of origin appeared contradictory but both have some important
things in common. Firstly, Oduduwa was identifying as a leader that created the Yoruba land.
Secondly Ile- Ife was regarded as the spot where the immigrants were first settled and up till
today refer to the cradle of Yoruba land and several other Yoruba royal lineage traced their
roots to Ile- Ife monarchy
The Political Organization of Yoruba
There were some local variations in the political organization of Yoruba communities.
Notwithstanding, the political organization was based on the same principle. For instance,
Yoruba kingdoms irrespective of size and locations were made up of town dependent on the
capital town where the seat of Oba (king) was. Subordinate towns were usually headed by
Baale or king of lesser status who were appointed by the king to represent his interest in
various villages for effective administration.
The government of Capital town was the Oba, in theory all authority came from Oba and he
was supposed to have power over the life and death of his people, but in practice his kingdom
had institution which wielded direct power over matters and convention which place limit on
what the Oba could do for instance the quarter chiefs wielded considerable authorities over
their respective quarters while military chiefs played major roles when military decision had
to be taken.
The Oba had to be selected from the royal family but the top most chiefs which were known
as king’s maker had the power to appoint the king. These groups of chiefs were given
different names in different towns in Yoruba land for instance in Oyo they were called
Oyomesi and in the eastern towns of Yorubaland they were called Iwarefa. These groups of
chiefs can remove the Oba that becomes tyrannical through the presentation of empty
calabash to the king which implies that such king should commit suicide.
The position of Oba was one of the great dignities. The Oba was the only person that entitles
to wear beaded crown which is the Yoruba symbol of royalty. To greet an Oba all his subject
must either prostrate or kneel down.
In Yoruba land, the town was the basic political unit. Each town was divided into smaller
units to facilitate the administration. Under the town, there were wards or quarters headed by
chief (Ijoye). These quarters in turn subdivided into compound headed by compound head
(Baale). Each compound therefore was an agglomeration of patrilineal related lineage (Idile).
This was under the lineage head (Olorile) who usually the most senior male member
The political administration in Yoruba kingdom was hierarchical. At the lowest level were
the compound heads who with the assistance of head of component lineages administered the
compound on behalf of the king. They were firstly answerable to the ward or quarter head.
The ward head (Ijoye) was the next level who administered the section of the town on behalf
of the king. At the apex of the town government was the body of chiefs (Igbimo Ilu) headed
by Oba. This was the decision making body in the town.
Women are not prominent in the Political organization. The interest of women was
represented on the central administration of some towns by the Iyalode, Iyaloja or Iyalaje.
But in some towns there was also a female chieftaincy line corresponding with that of the
male e.g Ondo lobun and Ijebu.
Yoruba Religious Beliefs
The Yoruba people have their beliefs, culture and tradition, which they observe and
practice. They are culturally homogenous. This is because they all claim to have descended
from the same ancestor and from the same place. Yoruba people believe in the supremacy of
Olodumare (The Almighty God). Olodurame is a Supreme deity in traditional Yoruba
society. Olodumare serves as unifying force, works in collaboration with the minor gods or
deity otherwise known as ‘Orisa’. The Orisa (Divinities). The principal deities among the
Yoruba are: Orunmila, Ogun, Esu, Ifa and Shango. Other gods being deified by them apart
from the principal ones those worth to mention in this category are Oloje ( Olosunta) in Ikere,
Osun at Osogbo, Elemi in Igede, Orosun at Idanre, Olumo at Abeokuta etc.
Yoruba Social and Moral life
The Yoruba are respective, virtuous, loving and kind. These characters among the
Yoruba extended beyond the family level but also permeate all facets of their life. Children
were more dutiful to their parents. They engaged in hard work whether at home or in the
farm.
The Yoruba men clothe themselves in loose flowing robes, some of their dresses
include Agbada, Dandogo, Gbariye, Dansiki, Buba and Soro, Kembe, Labankada etc. The
married women usually dress in simpler way with wrapper and ‘Buba’with headgear. Boys
and girls up to the age of puberty were allowed the use of aprons, the cut and shape for their
sex being different, the one for boys was called ‘Bante’ while that of girls was called ‘Tobi’.
The Yoruba also used facial marks as a beautification and for the purpose of distinguishing
the various tribes. They equally place great regard to personal cleanliness.
Yoruba Marriage, Naming and Burial Customs
Marriage is a sacred duty which every normal and mature male and
female must. Great importance is attached to marriage in Yoruba land It is seen as a means of
perpetuating the society. It also regarded as medicines against death. The choice of life
partner is done either by the parents or the children themselves. There always a go- between
called ‘Alarina’. The duty of ‘Alarina’ is to do the toasting to the family of the woman.
The Yoruba used to make consultation with Ifa oracle where rituals and all other
religious observance such as sacrifices are to be performed by each family before the
marriage is effectuated. Thereafter the marriage gift which serves as symbols of the marriage
bond are given during engagement. The gifts often consist of Yam, money, she- goat, clothes,
ornament etc. prayers are offered to the new couple while instruction on how to live
successful marital life are also given by the members of the two families. The ceremony
proceeds with feasting, feeding, rejoicing and dancing. Among the Yoruba virginity of the
bride is highly valued while Polygamy marriage is an essential feature of the Yoruba
marriage custom.
The birth of a child in the family is a thing of joy and greatest blessing in life. There
are rituals and ceremonies attach to the birth of baby. Traditional medicine men and diviners
are usually consulted for the protection of a baby right from the womb against the evil forces.
On the naming day the child hair is shaved while prayer and sacrifices are made to
appease god and goddess and thank him for the blessing. The items of sacrifices are: kolanut
(Obi), bitter Kola (Orogbo), Palm oil, Honey (Oyin) Sugarcane (Ireke), Wine (Oti), Salt
(Iyo), alligator pepper (ataare) and money. circumsion of the baby at the early age especially
before the baby starts to crawl is part of the rituals involve in the birth rites of baby in
Yoruba land. While feasting, eating, rejoicing and dancing are ceremonies attach to the birth
of baby.
Yoruba view death as a debt owed by every human being. They strongly believe that
when an old person dies he or she will reappear again in that family by rebirth. The death of
an old person is not seen as bereavement but the death of young person among the Yoruba is
regarded as a bad and unfortunate happening.
In the Yoruba land different rituals are made for different persons when they die.
There are some rituals that are commonly performed for the deceased before burial
regardless their status and position in the society. These rituals consist of washing of the
deceased body with soap and sponge, shaving of the hair, cutting of the finger nails and
oiling of the body. The burial of the deceased always accompanies with wailing, weeping
and lamenting while the funeral rites are followed by feasting if the decease attained the old
age.
