THE SEDIMENTS OF COLONIAL MASTERS SYMBOLS IN HADEJIA. By Ahmed Aliyu Ilallah

HADEJIA A YAU!

 

A rejoinder to Babangida Usman Hadejia

………………………

Com. Ahmed Ilallah 

It will be difficult to describe the moods of concerned people on this issue. we should note that, the disturbed feelings is beyond the people of Hadejia but a global issue. But what always muddled my mind and some people alike, this kind of issues is just like a children nights tells by elders, it will just pass-bye, no action will be taken to address it. 

Mal. Babangid Usman has given the prerequisite information on this historic matter. My quest on the issue and other related issues concerning the historic symbol of Hadejia, that may come later in trigger by me or other people, showed that the site of these buildings is not in possession of any public organization (LG, SG, EC..). The sites including the structures are sold by either the State Government or Local Government to private individuals for residential purposes. 

This action is direct insult to the legacy and history of Hadejia and purely demonstration of either obliviousness of the antiquity or unpatriotic custom to the legacy of colonial history in Hadejia.

Many states in the country haven’t destroyed their history, in abridged quest for Arewa House in Kaduna.

With due respect, I wish to refresh the memory of all the stakeholders on this issue. I am also drawing the attention of: the Jigawa State Government, HE Abdulkadir Namadi, Senator Ibrahim Hadejia, Hon. Ibrahim Kamfani  Auyo, Hon. Mallam AbubakarJallo, Hon. Maikanti to please retract these site back to the public authority and intimate the relevant authorities to develop it for  future economic and social development of the region.

I am appealing to the current possessors of the lands to please, stop developing and destroying the site for general public interest.

To the people of Hadejia to please, get ready for all of us to buy-back the lands and take it back to the relevant public authority, by donating at least N5 for an approximate over 1.8m Hadejiawa  to save the image of our region, if the above failed to consider

 (a suggestion).

alhajilallah@gmail.com

THE NINGI MOUNTAINS OF NORTHERN NIGERIA 1846-1902

HADEJIA A YAU!

                   An Islamic Frontier Polity:

Frontier areas often provide refuge for those in rebellion against the metropolitan society. But once on the frontier, they face certain organizational problems. If there is a local population, they may meld into it, or keep apart from it, or try to use it for their own purposes. And the immigrants are often forced, sooner or later, lnw some kind of relationship with the metropolitan centers. This paper examines the case of a group of Hausa mallams (learned men) who fled their own society and established a polity on the fringe of the Sokoto Empire, in the Ningi mountains of the Jos Plateau of northern Nigeria. They came to live in an area occupied from time immemorial by vigorous but small-scale "pagan" societies, with rudimentary forms of organized political authority. At the same time, the immigrant mallams had not withdrawn entirely from the reach of the organized states-emirates led by the Sokoto Caliphate. Thus, paradoxically, this Muslim reformist polity came to depend on an alliance with its new non-Muslim neighbors in order to survive pressure from the Muslim states with which it had immensely greater cultural affinities. The contradictions that this entailed are at the heart of our story.

THE MALLAM REVOLT IN KANO
Kano Emirate was perhaps the most important of all the emirates in the Fulani-dominated Sokoto Empire that emerged after the successful Fulani jihad of 1804-1808. By the mid-nineteenth century, Kano had become not only an outstanding metropolitan center of Islamic learning but also the financial entrepot for the Caliphate. But like many empires, Sokoto began to suffer from the Costs of expansion and its citizenry responded in various
ways to the increasing burdens of rents and taxes. Most, to be sure remained loyal; others joined dissident brotherhoods; and some fled to the fringes of the empire (Last 1970;345-357). 

At the end of 1846, some sixteen Hausa learned men (mallams) and their families, led by Mallam Hamza, left the Islamic center of Tsakuwa in Kano Emirate, pursued by Kano forces for their refusal to pay the land tax (kurdin kasa) a tax from which they had been exempted before the Fulani Hamza never developed into a cohesive brotherhood (tariq). Instead, its retreat into a non-Muslim area on the frontier of Islam made it the founder of a predatory polity.

THE NINGI FRONTIER ZONE
The area into which Hamza's mallam community moved was peripheral to the Islamicized metropolitan centers of northern Nigeria sociologically, culturally, ethnically, politically, and geographically. In this sense, it may be regarded as a frontier zone. The Ningi area is the northern most extention of the Jos Plateau massif. It is mountainous, incised with valleys suitable for plain and terraced agriculture. Most of it is some 2,000 feet above sea level, the central area rising to 3,000 feet and peaks reaching 6,000. The Ningi area of our story nearly coincides with present Ningi Division, which is just under 2,000 square miles. The area expences a completely rainless season and it genetally shares in the hardships of the "famine zone" of the Western Sudan (Renner 1926:583- 596).

Even in the remote past, Ningi appears to have been an isolated fringe area from the perspective of the flatlands on which arose the old Hausa city-scates. It shows a great deal of cultural and linguistic diversity and it had never developed, within historic times at least important integrative networks among its communities. It is impossible CO know what the 

population of Ningi was when the mallams arrived. The first assessment in colonial times, done in 1908 (Groom 1910), gave a total population of some 21,500, some 17,000 of these being of "original" stock. Among these, the largest groups were the Warji (ca. 7,000), the Pa'a (ca. 5,000), and the Buta (over 3,000); the other groups were each in the range of a thousand or less. These figures suggest that the non-Muslim population that the mallams found and thac came to represent their "reservoir" of economic and military strength was in the range of a score of thousands. 

SABBIN MASARAUTUN KANO.... Daga Fatuhu Mustapha..

HADEJIA A YAU!

Sabbin Masarautun: Rano Gaya, Karaye da Tatsuniyar Bayajidda... 

Daga Fatuhu Mustapha.

Dama dai mun san meye asalin garin Bichi, domin bawani jimawa yayi ba. Amma meye asalin kafuwar wadannan garuruwa da na lissafa a sama? 

Akwai hanyoyi kusan hudu da zamu fahimci kafuwar wadannan garuruwa, sun hada da...... Tarikh Arbab Wato Kano Chronicle, Hausa Girgam, Wakar Bagauda da kuma kundin Waraƙa Maktuba fiha-asl al Wangariyun. Wadannan sune manyen kundayen da ake dogaro dasu akan tarihin kasar Kano.  

Amma kafin nan, bari mu koma baya mu fahimci me ake nufi da kasa, mai kuma ake nufi da gari. Kasa dai kamar yadda zamu ce kasar Kano, kasar Katsina, Kasar Zazzau, Kasar Zamfara, na nufin wata nahiya dake zaman kanta, Wadda a turance ma iya cewa tana da Sovereign power ko kuma authority, da take gudanar da alamuranta ba tare da wani katsalandan na wata kasa ba. Acikin littafin Raudatul Afkar, na Malam Gidado Bin Mustapha (Malam Dantafa), ya bayyana wannan yanki namu da sunan Sudan ta Tsakiya, wanda ya banbanta su da Sudan Madaukakiya da kuma Sudan Makaskanciya. Kasashen Sudan a cewar malamin sun hada da: Borno, A'ir, daulolin dake sahara, Kano, Katsina, Gobir da Zazzau. Wadannan a cewarsa sune kasashen dake Sudan ta Tsakiya. Ba shi kadai ne ya ambata haka ba, shehin Malamin nan na Timbuktu wato Ahmad Babq al Timbukti a wata amsa da ya aikewa wani almajirinsa dake zaune a kasar Masar wato Ibrahim al Isi, wacce ya kira da Al Kashf wal Bayn fi hukm mujallab al Suud, ya bayyana cewa " amma kasashen Hausa sune: Kano, Katsina, Zazzau, Gobir da kuma Borno " in banda Borno da ya sanya aciki, dukkan wadannan kasashe, an tabbatar da Dauloli ne masu zaman kansu a kasar Hausa. Duk wata Daula da kaji to daga baya ne. 

1. Kafuwar Daulolin Tsakiyar Sudan 

Mafi dadewa a iya saninmu sune Daular Tumbi da Washa, wanda a yanzu Tumbi wani kauye ne a kasar Gumel, yayin da Washa ke kasar Damagaram. Wadannan dauloli sunyi karfi kwarai a wasu lokuta masu tsaho, sai dai bawani cikakken nazari a kansu, dalilin kafuwarsu, karfinsu da kuma dalilin rushewarsu. Amma dai mun san tun shekara sama da dubu, dakarunsu kan kai hari zuwa Kano da Katsina da Zaria. 

Kasar Kano da Asalin Mulkinta 

Shaidu na tarihi sun tabbatar da cewar kasar Kano ta samo asali ne, tun kusan fiye da shekaru 3000 da suka gabata, bayan da wasu kabilu da ake kira maguzawa (Majusawa: kamar yadda Murray Last ya bayyana asalin sunan), Wanda ake zaton sun taso ne daga tsibirin Dahlak na kasar Ethiopia wato Habasha. Wannan kabila sun zo nan kasar Kano karkashin jagorancin wani babban limamin addininsu maisuna Dala, da kuma wasu yanuwansa guda uku: Kanau, Ranau da kuma Gayya.

Wadannan mutane ba yan siyasa bane tun farko, hankalinsu yafi tafiya wurin yada addininsu na Maguzanci, daga sune aka samu firqoqi ko dariqu irinsu Gwandarawa dake jihar Nasarawa a yau, Arna da a yanzu kusan duk sun koma Kirista, da Domawa dake kasar Kazaure da Kismawa dake Dambatta da sauransu. 

Sun kafa wurin bautarsu a kan dutsen Dala dake cikin garin Kano Wanda suka kira Kakuwa, inda Suke bautar wani aljani da suke kira da Tsumburbura, Danko, ko Shamus, Wanda Malam Adamu Na Maaji yace shine Yaquqa da ake bautawa tun zamanin Annabi Nuhu acikin littafinsa: Iilan bi Tarikh Kano. Wasu kuma yanki suka kafa nasu bautar a Bakin Ruwa, inda suke bautar Ruwan Jakara (sai dai wadannan ana ganin ba Maguzawa bane, asalinsu Abagayawa ne). Akwai kuma wasu masu bautar bishiya wata Tsamiya da ake kiransu da Gazargawa, wadanda ke zaune a Madatai. Da Gwandarawa dake bautar farji a dutsen Bompai da sauransu. 

A wannan lokacin garin Kano ba komai acikinsa in banda wuraren bauta, a saboda haka baa noma kasar, ko ayi farauta, ko yaki ko a haki maadananta. Wannan babban laifi ne ga addinansu. A wannan hali bukatar siyasa da ta tattalin arziki ta taso, Wanda ya sanya, bayan rasuwar Dala, wasu daga cikin kannensa suka ga bukatar lallai su nemawa kansu da mutanensu mafita. A saboda haka suka fara tarwatsewa daga Kano. Ranau da yake zaune a Kusurwa (nan inda gidan Galadiman Kano yake a yanzu wato gidan Wambai) ya tashi ya koma wani wuri da ake kira Zamna Gaba (wato Rano a yau) ya kafa gari. Gayya ma ya tashi ya koma ya kafa garin Gaya. A ka bar Kanau a matsayin babban limamin addininsu a Kano. Amma duk da wannan suna tare da cibiyarsu ta addini dake Dala. Babu wata shaida da ta nuna, wadannan garuruwa sun kafa wata kasa tasu mai zaman kanta. 

Bagaudawa da Sabon Canji 

Asalin Bagaudawa dai Hausawa ne dake zaune a yankunan kasar Bauchi. Akwai masu raayin kalmar Bauchi na nufin Bahaushe. A wani kaulin kuma ana zaton tana nufin 'Bawa'. A wani rangadi da Firauna Hausal ya fito, a jirgin ruwa, an bayyana cewa ya fado ta tafkin Chadi, ya biyo ta kogin Jakara, ta Hadeja Jamaare, ya shiga kasar Bauchi (Baushe)inda ya iske mutane, daga nan ya bi ta kogin Binuwai ya je har Bargu (Barku), ya bi ta kogin Kwara ya fada zuwa Tekun Atlanta ya koma gida.....

(Zamu cigaba inda zamu ji alakar Bagauda da Daura, da karairayin tatsuniyar Bayajidda) insha Allah..... 

JIGAWA THE SECOND HIGHEST POVERTY STATE IN NIGERIA MY ARGUMENT AND THE CHALLENGES IN THE NEXT LEVEL... By Comrade Ahmed Ilallah

HADEJIA A YAU!

My mind vibrates, when I read the report that put Jigawa as the second poverty state in Nigeria, just after Zamfara, many can easily admit the position of Zamfara, due to the current insurgency, which is taking years now.

But my concern, dismay and arguments is the position of Jigawa. Jigawa cannot be in the highest poverty level in this country, I am questioning the methodology used for obtaining the result. What are the variables and modules used in the statistics that produced the said result? If employment generations, women & youth empowerment and increased in per capita incomes are instruments against poverty, Jigawa is among the realistic state in these capacity.

Jigawa a rural state, means the majority of the population are rural residents.  The present administration policy of empowering rural women with the programme titled “Goat Multiplication Programme” has not only enriched our local women, but has also increased the populations of small ruminants in the state. The programme is just an addition to the cluster farming programme and many empowerment programmes that are professorial of Jigawa State. In fact, the government policy has attracted private investors, like Dangote Rice, Gwiwa Independent Power Project and many others, that are all on stream.

Jigawa state as agricultural state, the state, the government of federation and the private investors in the last four years have hugely invested in agriculture, specifically in rice, sesame and wheat production, which yields a significant result especially in the Northeast of Jigawa and Southwest. Jigawa State is at the top in rice production in the country. I am assured of great economy and investments development and transformation in the state in the last years, through Jigawa Invest, we have factories that are now fully working. All these are visible.

The report can be a starting challenge to the incoming administration in the state, both the executive and legislative, if the report is against our expectation and has the facts that we are at that level. The challenges would be for the leaders to have a fresh strategy of alleviating poverty in the state with good understanding of the generality of Jigawa.

Though, I am googling to have the full report, I personally question the accuracy of this investigation. 

I boldly call the state government and all the CSOs that, we are working independently for good governance to perusal the report, and enlighten the public to disregard it.

This report is faulty, Jigawa is beyond many of the overrated states.