Kano Kanuri: A History of Ethnic Mingling, Transformation and Intermeshion

Historically and traditionally the Kanuri or Barebari are known to be people from Kanem-Borno Empire, but today the Kanuri or Barebari are found all over the Hausa lands from Kano to Sokoto and from Zamfara to Zaria and beyond.
Even though the Barebari lost their identities in most of the lands outside the former Kanem-Borno, adapting that of their host communities, yet still their influence in these communities in the present make up, linguistic usage and tradition are profoundly visible and traceable.
One such old emirate that Kanuri or Barebari occupy a citizenship stature as well as position of authorities is Kano.
“Barebari na borno irin yawa, kowanne gari da dubun ku” so saying goes in Hausa language on the Kanuri. The meaning is “Barebari the people of Borno, mark of numerical strength, a thousand heads in every town.”
This is no doubt a pointer to the degree of mingling of the Kanuri in Hausa states and their subsequent intermesh ion, acknowledgement and acceptance as part of the citizenry of the Hausa states for countries.
Today in Hausa land there is hardly a town that has more than 300 years of history without Kanuri in them as citizens, blended and perfectly integrated in the communities, while some can only claim their heritage from oral history by their ancestors, others still maintain their tribal marks.
Kano the largest of Hausa states is obviously not an exception. In the present day Jigawa state (Jigawa state was curved out of Kano in 1989) local governments like “Kirikasamma, Guri and Birniwa are dominated, governed and run almost entirely by the Kanuri or people from the satellite states of Borno.
In the present-day Kano almost all of the Kanuri adapted Hausa as their language, but many maintain a single mark on the forehead as their identity


THE ORIGIN OF THE TERMINOLOGY “BARE-BARI” AS APPLIED TO THE KANURI IN HAUSA LANDS AND ELSEWHERE

Hardly do you come across a Hausa man that addresses Kanuri as Kanuri. The term on them is Babarbare (singular) and Barebari (plural).
The term Barebari according to all literatures available to the writer was derived from a tribe, a large group of people and language in the North Africa. One source said that the name Berber came long ago from Greek who called these people barbarous because they did not speak Greek. Another source said the word Berber was first used in Africa during the Italian invasion of Libya. The Italians called the Arabs barber which means uncultured or person of inferior culture to the Italians, which later became English word and transformed as barbaric and hence Barebari in Hausa, which refers to, Kanuri people because of their associations with the Berbers.
Actually the people of Borno are not Bare-Bari or Berbers. They are originally Arabs as insisted by them [who says that? Please mention the source]. But the fact why the name was given to them was in the tale of their history of migration from the Middle East, They (Kanuri – we should not write “Kanuri” in plural with a “s” ) are originally Arabs, but came to Borno from Yemen as descendants of Sayf b. Dhi yazam or seif bin Zuyazan as the literature may be (possible to specify?). They came from Yemen in two directions. One, through Abyssinia, (Ethiopia) to Sudan and Dafur and to Kanem. The other group came through Egypt to Kawar (always in capital letters)to Murzuk and to Kanem.
When thus group through Dafur come to Kanem they found Berbers in Keta and Kara there and with these tribes they intermarried. Thus the origin of ascribing Bare-bare to Kanuri was from Berbers.


KANO KANURI: THE TRADITION OF ORIGIN

The presence of Kanuri/Barebari in Hausa lands and beyond has a very long history of relationships between Hausa states and the Kanem- Borno dating back to 1350.
The relationship with Kano date back to around 1360 or thereabout. There where a lot of factors and different kind of relationship that created such kind of “ethic hegemony”. But one important factor that was ruled out was military expedition between the states. Even though there was an attempt to largely incorporate it into the history of the relationship, it was disputed gallantly by some scholars and even evidences given by it promoters were weak and do not stand the test of objectivity and pragmatism. People ascribe military expedition between Borno and Hausa land as part of their present relationship largely because, such was the order of the day at that time. Although there was clear evidence that an attempt was made by rulers of Borno to invade Kano but for reason that are still not clear, the war did not take place.
Factors that hold strong gravity and formed the fulcrum of the relationship of the two states were, among others social factor, political/diplomacy, economic, spiritual and historical.


SOCIAL FACTOR

The third ruler of Borno in the lineage of the Saifawa was Kadai Afnu (1388-89) Afnu in Kanuri means Hausa. This is important and highly imperative as far as the Kano –Borno relationship is concern. This shown that dating back to the time of Kadai Afnu there were intermarriages between Kano and Borno. John Lavers found out that the term Afnu in Kanuri was originally limited to Kano alone.
Why is the third Saifawa Mai of Borno bear the name that is associated with Kano is not very clear, but certainly important as far as the relationship of the two kingdoms was/is concerned. The Mai Kadai’s mother might be Hausa married from Kano, since a lot of the Saifawa Mai bore the names of their mother’s as their marks of identity, hence the name Afnu which may refers to his mother, meaning of Hausa origin.
Also the successor of sarki Umar was Dauda whose mother’s name was mandara. If that was true then it also suggested closer ties between Borno and Kano. Mandara was closely associated with the Saifawa which were being continually strengthened by marriage relations or better still by exchange of female slaves.




POLITICAL AND DIPLOMATIC FACTORS.

The trade routes all around the Hausa states were dominated by Borno in around 1438 and the growing influence of Islam in Kano and other Hausa states around the period prompted sarki Abdullahi Burja of Kano to start sending tribute, gaisuwa in Hausa (periodical gift) to Borno. A practice that was soon followed by other Hausa states and generally continued up to the late 18th century.
The payment of gaisuwa might have been in recognition of the Islamic primacy and supremacy of the Borno rulers and also to ensure the supply of the vital items, which were obtained, probably only through Borno dominated routes.
The tribute or gaisuwa was therefore not based on the military might of Borno, which does not seen to have been very great at that point in time.
Another major event in the Kano Borno relation, that contributed immensely to the influx of the Kanuris/Barebari en-mass into Kano dating back to 1421-1422, which in turn became a major achievement and a major success to the Borno rulers at that time was the arrival of Daghachi from Borno to Kano. Very many scholars identify Dagachi with Mai uthman b. Dawud 1421-1422 who when deposed was said to have gone to Kano where he stayed till his death. While others were of the opinion that Dagachi was a warrior who came to Kano with so much wealth and people from Borno. Whether Dagachi was a deposed Borno Mai or simply a military adventurer his coming to Kano accelerated greatly the ever-increasing influence of Borno in Kano. Much later Dagachi became the consulate officer of Borno in Kano. But before then not only did Dagachi became one of the leading advisers of Sarkin Kano, but from the time of Sarki Dauda he was often left in charge of the capital when ever the king was away with the extent of his duties and the weight of his responsibilities unrestricted. This attracted the Kanuri/Barebari to Kano as ‘one of their own was in control’.
One vital thing the Dagachi did to sustained the influx of the Barebari was to built in addition to his castle many guest houses possibly for merchants artisans and scholars more importantly for those from Borno and her satellite states of mandara, Bagirmi and lagome, many never went back till today.
At a point the Dagachi, using his influence, wealth and the concentration of Kanuri Barebari in Kano, probably with the support of the Mai in Borno, created a revolt possibly to take over power from the Sarkin Kano, but that was not to be as the revolt was suppressed but with difficulties.

SPIRITUAL FACTORS

During the reign of Mai Idris Aloma 1564-1596 he appears to have encourage scholars, traders and artisans from Borno and her satellite states to travel and if possible settle in many of the Sudanic states. What appears to the surface as the motive behind such encouragement was to spread of Islam (Tabliq). But to others, the emissaries were in the first place part of the political games play and maneuvers of Mai Idris Aloma, developed to compliments military expeditions where necessary. This also was viewed by some as purely a political necessity to widen the influence of an ambitious power and to win the confidence of other rulers.
Subsequently in 1509-1565 shehu karaski, magumi, kabi, Tama, Buduru, Koda and Dan goron Duma were said to have arrived Kano from Borno as Islamic preachers and spiritualist. Magumi is the name of saifawa ruling group.
Shehu karaski, Magumi, Koda and Dan Goron Duma all settled in Kano, where Magumi who was probably the leader of the group was made the Alkali (judge) in Kano. This marked as one of the major events that provided the plane ground for the dominance of the kanuris as’ sons of the soil’ in the affairs of Another immigrants from Borno founded wards inside Kano city like Gabari, Zangon Barebari, Bakin Zuwo, yan doya etcetera, to date.
Another adventure that formed the bedrock of Kanuri influence and dominance in Kano spiritually was during the reign of Umar the son of Sarki Kanajeji. Umar was said to be devoted Muslim since his childhood. And by the time he became King in 1410 people had already started going to Borno for scholarship. This amplified the Borno influence and created a kind of cohesive relationship and hegemony if you like through
I- The intermarriages between the students from Kano and Borno girls, which established blood relationship between the two states.
II- Establishing Borno scholar’s supremacy over their counterparts (Their former students) in Kano, as they had to turn to them either for reference or fuzzle that could not be solved by them religiously. This also was consolidated by periodic visits. As a result of these back and forth visits sometimes by the rulers themselves, the Kanuris founded many towns in today’s Kano/Jigawa states examples are: Birnin Kudu in[Kanuri (Birin kuudu)],Buji [In Kanuri means mat], Kila,[in kanuri means head], Zangon Barebari , Tofa, Barebari e.t.c.

HISTORICAL FACTOR

Historically, the Hausa’s claim to be from the Middle East passing from Borno to their present destination. Bayajidda the founder of Hausa’s was said to have passed through Borno to Gaya then to Daura. But even before then Abdal Alqadir b. al Mustafa in his book wrote: All these regions were in the hands of the sultan of Borno. The sultan of Borno had a slave called Bawo, whose origin was not known. What is known is that the sultan of Borno appointed him to rule this cities and while he was rulings he gave birth to seven children, when he saw that his death was approaching, he appointed them to rule in their cities, it is said that the one he appointed at Daura was not a male but female who ruled Daura, her name was Daura and hence the name. Again the ruler of Borno Danlami Mai Dinama was turbaned by one of the early caliphs and it was from Borno that Abdulkarm Almaghili came to establish Islam.

ECONOMIC FACTOR

Borno at the time was an important source of supply and a market for some of major commodities of trades in the central Sudan. For this reason alone the states of the Hausa land would try to maintain good relations with it and a section of trades would attempt to establish special links. Its intelligentsia had developed powerful traditions of Islamic learning and active participation to public affairs long before the coming of Islam in Hausa land.



THE INFLUENCE OF KANURI IN HAUSA LANGUAGE AND TRADITION

Because of the long association of the Kanuri with the Hausas and the mingling of the two tribes, the Kanuri asserted for long a very profound influence in language and the traditions of the Hausas. This may be due to the spiritual and political position the Kanuri/Barebari were occupying in Hausa lands for centuries.
Among the traditional tittles still in force Kano, many where borrowed from the Barebari. Titles like Yerima, the governor, Yeri is the world; the suffix ma means head of the north. (yeri) Galadima, governor of Galadi, Ciroma, crown prince, Kaigama army commander. Others are Zanna and Dallatu.
With regards to Hausa language many of the Kanuri loan words (in Hausa language) deal with what are today distinctive characteristics of Hausa society. Words concern with literacy, trade, urbanization, government, warfare and agriculture are mostly derived from Kanuri language. Example of such words are: - gaaruu, (town or compound wall), bindiga (gun), talaka (peasant), ingarma (well feed horse), famfami (royal trumpet), yarima, galadima, ciroma (all mention above) sulke (chain mail), tambari (royal drums), barde (Calvary man), harsashi (bullet), others are karuwa (prostitute), lardi (province), dabba (animal), jari (investment) and many more. Evidently it shows that the influence of Kanuri on the Hausa was important during the formative period of Hausa cultural development.

SOME PROMINENT KANO KANURIS TODAY

LATE GENERAL SANI ABACHA: - former head of state and commander in chief federal republic of Nigeria. Former minister of defense and former chief of Army staff, federal republic of Nigeria.

ALHAJI BASHIR UTHMAN TOFA: - A wealthy businessman and former presidential aspirant in the third republic, federal republic of Nigeria.

ALHAJI AHMAD BUKAR MAIDUWU: - A seasoned civil servant and a politician, former secretary primary schools management board Kano state and former executive chairman of Doguwa local government Kano state. Presently a board member, Kano state environmental protection and planning agency.

ALHAJI BUBA GALADIMA: - Former Kano state commissioner of works and former secretary, Nigerian football association federal republic of Nigeria.

POSTSCRIPT
Sequel to the submission above, it was clearly shown that the Kanuri or Barebari as they are known in Hausa land, were not confined to the empire control by them alone since the fourteenth century. They had effectively used their illiteracy in Islam and took advantage of the spread and acceptance of the religion particularly in Hausa states and assert their influence, and they were migrating freely to those areas with prestige and respect, which led to their concentrations in those areas. This is evident because of the fact that Barebari are only found where there is large Islamic follower ship, and not in areas where Islam was not accepted. May be because they were not accorded the same recognition and respect as missionaries.

More importantly citizenship at that time in most of the Hausa states came to depend not on decent but on residence. It was not who your ancestors were but what was your contribution to the development of your immediate society.
Secondly, because of the mingling and interrelations of the tribes sharing common boundaries, the empires became territorially based and not ethnically based.

Lastly, the essay is incomplete and confined only to the mingling and transformation of Barebari/Kanuri in Kano to depict and rhyme with the title in question only. But as a beginning in the direction of study of Kanuri outside Borno, I thought it wise to further mention here of the presence of Kanuri in Plateau and Nassarawa states of Nigeria numbering up to a million, a geographical location far away from both Borno and Hausa lands. To day Kanuri have a kingdom in Nassarawa state at Lafiyar- Barebari the capital of the Nassarawa state and many other settlements in and around Jos in their hundreds of thousands. This is apart from maghabul people of Mangu local government that claim their origin to be Borno and the symbol of authority or staff of office for and to their traditional ruler is still The holy Quran, which they claimed to have brought with them from Borno, even though majority of them today are Christians and animist

References

1. Abdullah smith. A little new light, selected historical writing vol. 1 1987

2. Bala Usman and Nura Alkali. Studies in history of pre-colonial Borno 1983.

3. B.M.Barkindo. Kano and some of her neighbors. 1989

4. S.J.Hogben and A.H.M Kirk- GREENE. The emirates of northern Nigeria, a preliminary survey of their historic traditions. 1966

5. Oral interview with Maje Ahmad Gwangwazo 2004


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