The Meaning and Sociopolitics of 'Yoruba', 'Igbo' and the Notion of 'Hausa-Fulani'

The late Dr. Bala Usman at a lecture that has something to do wiith June 12 and MKO Abiola held at the MUSON Centre, Lagos Island just before the turn of the century touched on the origin of the word "Yoruba" , tried to define it and also alluded to its recency.

In this piece, as was the case with that presentation, it is opined in the arguments against dismemberment of Nigeria, that even the large ethnic groups like Yoruba, Igbo and Hausa do not have any substantially coherent existence, but represent, largely, fluid, modern, identities, which operate at different levels and are always changing in their contents, in their meanings and in their boundaries.

The Definition of Yoruba

What, for example, is a Yoruba in Nigeria in this first year of the 21st century? Is it someone who can prove his descent, genetically, from Oduduwa, with a genealogical tree and, or, the results of a DNA test? Or, is a Yoruba somebody who can prove his belonging, by birth to a lineage, or, a clan, which belongs to one of the polities, which have come to be called Yoruba? What does this "belonging” here mean? Or, is a Yoruba someone who is recognized by one of the Obas wearing a beaded crown as a Yoruba? Or, is a Yoruba someone who speaks the Yoruba language as his first language and takes part in cultural and social practices, which are now called Yoruba? Or is a Yoruba someone who others who claim to be Yoruba accept that he is Yoruba? Or, is a Yoruba someone who, Senator Abraham Adesanya, the Leader of the Yoruba, recognize as Yoruba?

In the context of the racist politics which Afenifere is practicing and advocating for the rest of Nigeria, when it comes to a Sovereign National Conference, based on representation from ethnic groups, many of the prominent advocates of a confederation, or, the dismemberment of Nigeria, so that the Yoruba, for example, can control their own resources, like Bolaji Akinyemi, will find that their Yorubaness will be challenged. When the ancestry of the Leader of the Yoruba, before Adesanya, the late Chief Adekunle Ajasin, was challenged by Chief Ojomo in Owo, there was, in response to that challenge, a resounding silence!

The fact is that, the earliest record we have of the use of the very name “Yoruba” was in the Hausa language and it seems to have applied to the people of the Alfinate of Oyo. This came from the writings of the seventeenth century Katsina scholar, Dan Masani (1595-1667), who wrote a book on Muslim scholars of the “Yarriba”. But it was from a book of the Sarkin Musulmi Bello, written in the early nineteenth century, that the name became more widely used.

The Bishop Ajayi Crowther, the Reverend Samuel Johnson, and his brother Obadiah Johnson, among others, came, in the nineteenth century, to widely spread this Hausa name to the people who now bear it, in their writings. Other names, like “Lukunmi” “Aku”, “Nago” and “Anago” are applied to the same people, but the name “Yoruba” has come to prevail, ...

These people, who the dissemination of the written form of Standard of Yoruba, derived from the Oyo dialect, has given a level of common identity, actually speak about twenty dialects. Some of these dialects were barely mutually intelligible. The twenty dialects are, according to some linguists: Bunu, Ife, Ijesha, Ondo, Owo, Igbena, Gbedde, Akono, Ilaje, Awori, Ila, Ijebu, Oyo, Yagba, Egba, Ekiti, Aworo, Ijumu, Kalae, and Owe.

The Meaning of Igbo

The outlook on Nigerian politics which gives primacy of place to ethnic boxing matches, particularly between the big three tribes, simply refuses to face up to such realities of Nigerian politics. Even when a distinguished scholar, with a world stature, like the late Professor Kenneth Onwuka Dike, points out that these ethnic groups of Nigeria, like the Igbo are recent formations, this is almost completely ignored, because it goes so much against the grain. But what Audrey Smock found out during his field work on the politics of ethnic unions in the Eastern Region, conforms with what Dike has brought out.

In a book written with Felicia Ekejiuba, titled, The Aro of South -Eastern Nigeria, 1650-1980: A Study of Socio-Economic Formation and Transformation in Nigeria, published in 1980, they brought out that: ... it is often forgotten, or merely mentioned in the footnote, that Igbo is a modern ethnic category which many of the constituent groups have only recently and often reluctantly accepted as their ethnic identity, often on political and administrative grounds. During the period covered by our study, the now twelve million or more ‘Igbo’ distributed over 30,000 square miles of territory east and west of the Niger were variously referred to either as cultural groups (e.g. the Nri, Isuama, Ezza, or Otanzu), or by the ecological zones in which they are found (e.g. Olu or Oru i.e. the riverain people or Adagbe, people of the flood plain); Enugu, people who live on the hills, Aniocha, people who live on heavily leached and eroded solids; Ohozara, peopleof the savannah; or as occupational groups such as Opi egbe (people who fashion guns), Ndiuzu or Umudioka (blacksmiths, artists and carvers).

And that:

Since Igbo waa used at this time pejoratively to refer to the densely populated uplands, the major sources of slaves, and by extension to slaves, it is mot surprisingly that many of these groups have been reluctant to accept the ‘Igbo’ identity.(p.6)

Igbo migration, settlement and intermarriage into, and, at, all nooks and corners of Nigeria and all parts of West, Central and Southern Africa, has even made this identity broader and more fluid. It is no longer a question of when, or, whether, the Ikwerre, the Onitsha, the Asaba and the Ika are Igbo, but where to draw the line between this Igbo and the other ethnic groups of the Rivers and Bayelsa States, for example where according to the 1952 census the Igbo constituted about 40% of the population, of Rivers Province, forming the largest single ethnic group.

The Notion of Hausa-Fulani

This name cannot meaningfully define an ethnic group, or, a nationality, because Hausa is a language with its associated cultures and identities, distinct from Fulbe, and its associated cultures and identities. Is this Hausa-Fulani a new group with a new language? Or does it mean that people of Fulbe, or, semi-Fulbe origin who now only speak Hausa and have taken on Hausa cultures and identities are the Hausa-Fulani? Or does it mean people of Hausa origin, who now only speak Fulfulde and have taken on Fulbe cultures and identities?

The Hausa and Fulfulde languages do not even have the same origin. Fulbe is closely related genetically to Ibo and Yoruba and to Ijaw and the Bantu languages. It belong to the West Atlantic branch of the Niger-Congo family of languages; the family to which all these languages belong. But Hausa is a member of the completely different Chadic family of languages and is much closer to Sayawa, Angas, Margi, and Bachama for example, then it is to Fulfulde and its Niger-Congo relations.

A Pullo, that is a Fulani individual, is a Pullo, precisely because he is not a Kado, that is a non-Pullo; then how could someone be a Pullo and a Kado at the same time? This is a contradiction in terms. It is meaningless.

In any case, the migration of the Fulani during the second millennium A.D, from the River Senegal area, right across West and Central Africa to the Red Sea, led to a great deal of variation in the Fulbe population, not only on the basis of six main dialects namely: Futa Toro, Futu Jallon, Massina, Sokoto, Central Northern Nigerian and Adamawa; but, also on the basis of origin, occupation, religion and social status.

As for the Hausa-speaking people, not only do they have dialects, which were barely mutually intelligible, but they have no tradition of a common origin. Their substantial dialectical, cultural, territorial entities are, Katsinawa, Kanawa, Zagezagi, Gobirawa, Shirawa, Daurawa, Kebbawa, Auyokawa and Zamfarawa,[/b][/color] for example; and such groupings are made of people of diverse origin including Nupe, Jukun, Gbagyi, and Yoruba, even before the nineteenth century.

The name “Hausa” itself seems to have come from the Songhai people of the area to the west of the Sokoto-Rima basin and it was applied to the people east of the Songhai speaking people of that area. Until recently in Sokoto Province, “Hausa” meant the Sokoto area, to the exclusion of Kano, Katsina and all other areas, usually called Hausaland, nowadays. It is argued, however, that the notion of Hausa-Fulani has a basis in a common Islamic identity. But as has been pointed out, again and again, Islam was not and is not a monolithic religion, without any division and conflict among its adherents, here and elsewhere. In any case there are people who are called Hausa-Fulani who are not Muslims.

ok

this should be taught in our primary and secondary schools, it should be made compulsory.

MelesZenawi:
The PhD holder did lazy work typical of his name Bala

Igbo more like ndigboo remains an ancient name which not only answered by names but have towns names after it showing it is not something new but as old as man..

You have towns with Igbo suffix or prefix like

Igbo-Eze

Igbo-Etiti

Igbo-ukwu

Akwukwu-Igbo

Igbodo

Igbo-Uzo

Etc

Even has it attached to names either prefix or suffix across board like


Igboanugo

Igbokwe

OnwuzuluIgbo

Igbokwute

OnuIgbo

Can such be said of other ethnicities, Dr Bala or Mr bala did a very poor work typical of his name.

Dr. Bala's study incorporates those of world renown academics of Igbo and non-Igbo extraction. He was a historian of international refute too.

Know that the Igbo identity is not questioned in Nigeria (now). Also, you'll do well to give us timeframe from studies when these towns and names begin to have 'Igbo' prefixes and suffixes.

And what do you say to Profs Kenneth Dike's[/b] and Felicia Ekejiuba's book, The Aro of South-eastern Nigeria, 1650-1980: A Study of Socio-Economic Formation and Transformation in Nigeria?, wherein it is state d that:

"Even though the Aro are now considered Igbo ethnically and administratively they have not always been so regarded" (p.2)

Since Igbo was used at this time pejoratively to refer to the densely populated uplands, the major sources of slaves, and by extension to slaves, it is not surprisingly that many of these groups have been reluctant to accept the 'Igbo' identity ". (p.6)

MalcoImX:


Dr. Bala's study incorporates those of world renown academics of Igbo and non-Igbo extraction. He was a historian of international refute too.

Know that the Igbo identity is not questioned in Nigeria (now). Also, you'll do well to give us timeframe from studies when these towns and names begin to have 'Igbo' prefixes and suffixes.

And what do you say to Profs Kenneth Dike's[/b] and Felicia Ekejiuba's book, The Aro of South-eastern Nigeria, 1650-1980: A Study of Socio-Economic Formation and Transformation in Nigeria?, wherein it is state d that:

Even with the time frame quoted.. Those names have been in existence.

His work remains weak on that of Igbo.

Come up with something older than Igbo not this half page publication

MelesZenawi:



Even with the time frame quoted.. Those names have been in existence.

His work remains weak on that of Igbo.

Come up with something older than Igbo not this half page publication

I can see through this post. It's filled with hate and wickedness, it's a simple pager to discredit the unity of Ndigbo and bring discord among us.
I wonder why yorubas think they can tell Igbos history

MelesZenawi:
The PhD holder did lazy work typical of his name Bala

Igbo more like ndigboo remains an ancient name which not only answered by names but have towns names after it showing it is not something new but as old as man..

You have towns with Igbo suffix or prefix like

Igbo-Eze

Igbo-Etiti

Igbo-ukwu

Akwukwu-Igbo

Igbodo

Igbo-Uzo

Obi-Igbo anglicized Oyi-Igbo.

AmaIgbo

OdenIgbo

IsiamaIgbo

Etc

Even has it attached to names either prefix or suffix across board like


Igboanugo

Igbokwe

OnwuzuluIgbo

Igbokwute

OnuIgbo

Igboegbunam

NwaIgbo


Igboanusi

etc
Can such be said of other ethnicities, Dr Bala or Mr bala did a very poor work typical of his name.

You've said it all.
Igbo is the only ethnicity with the name attached to her towns before the days of the white men.
Didn't jaja of opobo say he was from "Amaigbo".
Yorubas think they can tell our history. Speaking of self esteem

Bkayyy:

I can see through this post. It's filled with hate and wickedness, it's a simple pager to discredit the unity of Ndigbo and bring discord among us.
I wonder why yorubas think they can tell Igbos history

The work is too poor ,very very poor that it can be disputed and trashed with a wave of finger.

No solid Information there just beating around the bush.

The op should go and come up with something more older and convincing.

The work remains too weak and lazy of an acclaimed PhD holder.

Okay oh

Bkayyy:

I can see through this post. It's filled with hate and wickedness, it's a simple pager to discredit the unity of Ndigbo and bring discord among us. I wonder why yorubas think they can tell Igbos history

The thread is not about ethnic or regional surpremacy. It is meant to generate discussion and understanding of historical and contemporary issues in Nigeria's sociopolitical development with a view to enhancing national integration and cohesiveness. So, constructive arguments is preferable.

Bkayyy:

I can see through this post. It's filled with hate and wickedness, it's a simple pager to discredit the unity of Ndigbo and bring discord among us.
I wonder why yorubas think they can tell Igbos history

Dr Bala Usman is not even Yoruba. Omg are you people always this retarded. Every time I come here and read comments from an igbo person, the comment always sounds stupid and lacks any intelligent thought put into it. Your obsession with Yorubas will always be your downfall.

DuwaRepublic:


Dr Bala Usman is not even Yoruba. Omg are you people always this retarded. Every time I come here and read comments from an igbo person, the comment always sounds stupid and lacks any intelligent thought put into it. Your obsession with Yorubas will always be your downfall.

The piece also points out the origin of the word 'Yoruba' and tried to locate its historical realities.

The. work is not even pandering to Yoruba politics, especially the Afenifere type, blasting its racist politics and posited that tribes and ethnicities have so much evolved to an extent that many prominent advocates of dismemberment of Nigeria have difficulties claiming ethnic purity, as demonstrated by the case of Adekunle Ajasin:

...many of the prominent advocates of a confederation, or, the dismemberment of Nigeria, so that the Yoruba, for example, can control their own resources, like Bolaji Akinyemi, will find that their Yorubaness will be challenged. When the ancestry of the Leader of the Yoruba, before Adesanya, the late Chief Adekunle Ajasin, was challenged by Chief Ojomo in Owo, there was, in response to that challenge, a resounding silence!

DuwaRepublic:


Dr Bala Usman is not even Yoruba. Omg are you people always this retarded. Every time I come here and read comments from an igbo person, the comment always sounds stupid and lacks any intelligent thought put into it. Your obsession with Yorubas will always be your downfall.

You forgot to reason like a human being in your rush to insult Ndigbo.
Now tell me whether your "Dr Bala Usman" have any right to define the origin of an ethnicity he is not part of?
Mr. Intelligence.
Next time think before you insult