₦airaland Forum

[size=15pt]Okolo-ama (1310 AD) the first leader of okoloama in bonny town Niger-delta[/size]

After the migration from Orupiri to Okoloama (Bonny town), the eldest of the group, Opuamakuba became the leader. When Opuamakuba became very old, the elders and priests persuaded him to hand over to Alagbariye who was then the high priest. When the Ibani left Orupiri, they brought with them to Okoloama, only a son of their national god, Kala Ikuba (Ikuba Junior). Opu-Ikuba.(Ikuba Senior) was left behind at Orupiri, Alagbariye served as high priest of Ikuba and succeeded Opuamakuba as ruler. Since there was no fresh water at Okoloama, the elders consulted oracles.

It was revealed by the oracles that water could be obtained only through the sacrifice of the king's child. Accordingly, Alagbariye sacrificed his daughter, Osunju, to the fresh water deities and so secured good drinking water for the people.

[size=15pt]Orhue, Orhoro, Evbreke and Esezi, the sons of Okpe and grandsons of Prince Igboze of Benin, who had migrated from Benin and founded a kingdom of his own at Olomu[/size]

Okpe Kingdom was founded by four brothers, Orhue, Orhoro, Evbreke and Esezi, the sons of Okpe and grandsons of Prince Igboze of Benin, who had migrated from Benin and founded a kingdom of his own at Olomu. When the brothers decided to establish a kingship system in Okpe Kingdom, the eldest, Orhue who would have been the first Orodje, disqualified himself because of his advanced age. Given the constant quarrels between the second son, Orhoro, and the third son, Evbreke, it was agreed that the youngest, Esezi, be installed as the Orodje. In establishing their kingdom, the founding brothers did not envisage an absolute monarchy but a king in council who will rule
with the support of an Otota (Speaker or mouthpiece of the Kingdom) and an Udogun-Okpe (Okpe Supreme Council). Esezi I was a strict ruler whose administration was characterized by a series of brutalities against his subjects. He was a powerful ruler whose “influence later led to a show of power which generated hatred in the Okpe people”.

As a result of his dictatorial rule, there was a widespread condemnation of his administration by the population. Consequently, a conspiracy to assassinate him was hatched. On the appointed day, the conspirators lured him to a meeting in the Palace and sat on a nicely decorated throne. Under the throne was a concealed pit covered with fragile fragments. Close to the Palace venue, a group of the conspirators had prepared boiling pots of oil and water. Immediately Esezi I took his seat and fell into the pit, the conspirators quickly poured the hot oil and water on him; and as he laid there dying, he was alleged to have cursed that the Okpe would “never be re-united under an Orodje”. It was not until 1945, presumably about 300 years later, before the Okpe rallied successfully to resuscitate the throne and monarchy by installing Esezi II as the first Orodje in Okpe modern history.

[size=15pt]Eze Chime the founder of Onitsha[/size]


Some of the immigrants from the mid-west were linked to Eze-Chima who fled Benin in the 15th century. The Founders of Ogwuari came from Ogwuashi-Ukwu in Delta State, a town not so far from Benin. Having crossed the Niger, they settled between the Niger and Anambra rivers with their Anam neighbours for many years, owning farmlands and fishing ponds like Ojeli, Akpatayama, Aribo and Onono. They eventually crossed the Niger and Anambra Rivers and settled between Ugbo Eke and Akpaka (present day Onitsha forest reserve) handing over their lands and fishing ponds to Anam people as custodians with an oath to act as care takers. The last to arrive were the Ogbunike people. They came from Ogbunike, a town in present day Oyi local government area of Anambra State. On arrival they attached themselves to Ogwuari village and have since been completely absorbed.
Nsugbe heart land being fertile was a major recipient of these groups of immigrants and as warriors and hunters those from the mid-west soon occupied an enormous area of land stretching out into other areas. They eventually met the other immigrants at a place called Okuki-izu. This square has since that time been used for purposes of meetings. Therefore the coming together and the settlement of these immigrants resulted to the foundation of what is today known as Nsugbe Which must have occurred over 500years ago. Nsugbe in the past can be divided into predynastic and dynastic periods.

GenBuhari:
Few years ago whenever I travelled to Lagos on a bus and had fallen asleep , I was always woken up by the stench, which tells me I have reached Lagos.

It is visionary leaders like Fashola that gives us all hope.

If he runs for President in 2015, I may change my username  

good now we are talking
[quote author=ekt_bear link=topic=674518.msg8405707#msg8405707 date=1306518717]Very shameful mentality, GenBuhari[/quote]

thursday 26th of March 2011

GEJ approves senates 1.5 billion naira to ex-biafra warlord Ojukwu

Obiagu1:
That's why the militants N27 billion is ridiculous and shameful!

Don't equate ex-biafran soldiers to these militants; ex-biafran soldiers were Nigeria soldiers before the war.
This is just crazy!

gbamm

to be honest, i agree with u

hopefully GEJ would see reason with this

Obiagu1:
Only N1.5 billion This is so fu<king small. What's N1.2 billion  

Imagine militants getting N27 billion.

is it not better than nothing

how much is boko haram getting

I think jonathan is making sense here

[size=15pt]The great Iduh the father of Idoma people of Nigeria[/size]

According to traditional history, Iduh, the father of the Idoma had several children who each established different areas. Hence the expression: “Iduh the father of Idoma”; Iduh who begot all the Idoma. He also begot the following children: Ananawoogeno who begot the children of Igwumale; Olinaogwu who begot the people of Ugboju; Idum who begot the people of Adoka; Agabi who begot the people of Otukpo; Eje who begot the people of Oglewu; Ebeibi who begot the people of Umogidi in Adoka, Ede who begot the people of Edumoga and Ode who begot the people of Yala”. While there may be some truth to the above, the Idoma cannot be said to have a unitary origin.

Many Idoma groups and village subsets have their own histories complete with stories about how their people arrived at their current location. As one can imagine, the every-changing of people through time makes it difficult to study Idoma history.



Scholarly History

Scholars have combined oral history with genealogical data and analysis of kinship totems to trace the roots of the Idoma people as a whole. One notable Idoma scholar E.O. Erim cites genealogical data, collected from most modern groups in Idoma suggesting that they derive from several ethnic groups, each with different historical origin. Furthermore, the available genealogies indicate the existence of diverse ethnic groups who descended from ancestors other than Idu. In several of these cases, the claim of common descent is backed by both extensive genealogical connections and possession of common kinship totems.

Erim contends that while Idu was certainly a migration leader—he was not the “father” of the Idoma in the sense implied in the above traditions. These two considerations make it difficult to simply accept the view that every group in Idomaland is descended from Idu. Many Idoma kindred claim an ancestral homeland called Apa, north-east of present day Idomaland due to pressures of Northern invaders as recently as 300 years ago. The historical Apa was part of the ancient Kwararafa Kingdom (Okolofa Kingdom), a confederacy of several peoples. Informants in other ethnic groups have corroborated existence of this kingdom, chiefly the Jukun who also believe they once ruled a confederacy called Kwararafa. In the Hausa book Kano Chronicle it is mentioned that Zaria, under Queen Amina conquered all towns as far as Kwarafara in the 15th century.

At present, there is a Local Government Area in Benue State called Apa and is said to be the home of those who made the first migration from the historical kingdom. For many Idoma nationalists today, the name Apa elicits sentiments of a past glory, and some in the political sphere have gone as far as suggesting it should become the name of a new Idoma state. Other scholars point to historical and linguistic evidence that suggests that Idoma have ties with the Igala people to the west, concluding that the two nations came from a common ancestor. Among this group, there are those who believe both ethnic groups fled the same kingdom at some point in history. It is interesting to note that many traditional Idoma spiritual chants and “secret” tongues spoken during traditional ceremonies are actually Igala dialects and there are some Idoma themselves ( see the Ugbokolo People) who assert their Igala ancestry. There are yet other Idoma groups notably in the southern regions, which claim their ancestors arrived at their present location from Northern fringes of Igboland as a result of land disputes.

Scholars believe these people had most likely fled Apa too, settled and resettled.
As suggested, a number of factors make it difficult to study the historical origins of the Idoma people as a whole. In any event, it could be said that despite their heterogeneous origins, trading, marriage, language and other interactions among the Idoma have cultivated traditions and shaped a rich cultural identity distinctly their own.

[quote author=ekt_bear link=topic=675773.msg8404941#msg8404941 date=1306511189]The so-called Alhaji Harem is the biggest mystery on NL

For all we know he is really Atiku Abubukar.

He is definitely no ordinary mallam[/quote]

ekt_bear, how na

jason123:
. Didn't mean to. But thanks for the clarification.

the ijaws NEVER controlled the SW or SE coastal region

the ilaje and Aworis were coastal people, who fished, built canoe, etc

Awori migration to coastal Yorubaland especially to the region of Lagos state was induced by political, economic, social and spiritual factors. These factors could be discussed under the sociological “Push” and “pull” factors of migration.

Awori country in general is made up of countries of varieties of Awori sub-groups. Some of which have no direct migratory history with Ile-Ife and whose sentimental attachment to Oduduwa and Awori cultural values is a product of cultural adaptation and secondary affinity. The bulk of the Awori kingdoms in Lagos State are products of mixed breed as they considerably intermarried with the Egun, Ilaje, Egba, Brazilian, Sierrialeoneans and other groups. Some of the Awori communities are product of many layers of migrations, while affinal relationship, need for political independence and prosperity in economic activities often induced most of the migrations.

In the early migrations, opportunities for game, the relative peace of coastal region at the period when political antagonism and social disorder basseted the interior  Yorubaland, the way out for the Awori that were looking for peace and security was to escape to Lagos. Also, barrier to  island for example, Lagos Ido and Topo provided suitable and easy defensive sites for the early growth of settlements. The surrounding creeks and swamps of  Lagos lagoon offered natural protection for peace loving migrants and criminal escaping from justice. In the era of trans Atlantic slave trade, it served as a viable depot for Awori slave dealers and raiders. In the 20th century, the pull effect of the city life and the push effects of the rural life sustained migrations of not only the Awori but Egun, Ilaje, Ikale, Edo, Ibo, Hausa, Fulani, Egba,etc. to Lagos state which is the smallest and the most densely populated state in Nigeria.

Migrations of the Awori and other groups to the coastal Yorubaland produced a complex cultural values for instance, when migrants of diverse cultural backgrounds are assimilated into a new society they also contribute to the dominant culture like Bini and the Awori-Yoruba in Lagos and Ogun depended on the migrants ability to adjust and on the receiving society’s degree of socialization process.

The movement of the Ijo, Ikale, Ilaje, Bini, Awori, Egun, Oyo-Yoruba, Ijebu and Egba at different times to settle in the region of Lagos state produced cultural diffusion and partly accounted for a variant of Yoruba uniform culture among most Ijebu and Awori settlements of Lagos State. For instance, the institution of Obaship and palace organization, festivals and ritual practices are common among the Awori kingdoms while the Bini insignia or political materials feature among some Awori kingdoms. Also, migrants from Ife, Benin or other Yoruba towns of the hinterland carried beaded crowns, white cap and keresimesi as well as other paraphernalia of office to their new homes while others imported these materials after they have acquired political authority in their new abode.

It is difficult to date in absolute term when migration first began towards the region of Lagos State. For instance, the Awori settlement in some communities constitute the final phase of series of settlements that were earlier made in the process of migration from the interior. Iba people for instance, settled in other two places within the same geographical area before finally settling down in their present abode. Literature show that the earliest migrations might have been around the 15th century A.D.

u can read more so i would not derail the thread

http://cefolassaocoed.net/index.php?option=com_content&view=article&id=64&Itemid=72&showall=1

[size=15pt]The great Oluewe of Oyo the man that fought the Fulani in Illorin[/size]

The ruler of the Oyo kingdom between (1835-5) during which was the final collapse of the Oyo Kingdom.
In 1816-1817 the province of Illorin revolted against the Oyo empire, and triggered a series of civil war. A fula coup within Illorin turned it into an emirate of the expanding Fulani empire (1824). Oluewe was required to pay tributes to Shitta the fulani emir in Illorin. When Shitta demanded Oluewe to embrace Islam, Oluewe refused and called his ally neighbour Borgu for help. Oluewe's forces won an important initial victory against Illorin which had help from the Nupe Kingdom. When Oyo marched to Illorin, they were soundly defeated. Oluewe was either killed in battle or was captured and executed. The city of Oyo was later destroyed soon after.

IG:
@alj_harem, according to oral history obtained from the immediate past Lamido of Adamawa, Modibbo Adama studied in Borno in the house of Waziri Kursu Bin Harun. I do not know whether he has also studied in Hausaland but definitely he was once a student in Borno.

hmmm, we are learn new things everyday, do u know what part of borno he studied

Katsumoto:
It was Abdusalam, Alimi's son and heir, who betrayed and killed Afonja (No surprises there). But I am almost certain that was the plan from the on-set concocted by Alimi and the Caliphate.

@ Alh Harem

Nice contributions; how are you able to keep posting all that data without being banned by the bot? Are you friends with Seun and Mukina?  

I have been banned a couple of times for trying to post on this thread by the spam bot.

alj harem is immune to spambot

[size=15pt]The great Ojigi the ruler of the Yoruba Kingdom and the warrior that conquered Dahomey Kingdom among others [/size]

The first half of the 18th century was described as the golden age and the imperial conquest of Oyo. Ojigi who ruled from 1724 was responsible for making Dahomey (now Benin) and Allada tribulation in Oyo. The subjection of the Dahomey was officially proclaimed in 1730 when its ruler was Agaja sued for peace after several OYO invasions. During Ojigi's reign, Oyo's influence was exercised from the Atlantic Coast to the Niger belt.

[size=15pt]Adama bi Ardo Hassana the first Ruler of Adamawa ad his son of Yobe[/size]

Adama bi Ardo Hassana (c. 1786 – c. 1847), more commonly known as Modibo Adama, was a Fulani scholar and holy warrior. He led a jihad into the region of Fumbina (in modern day Cameroon and Nigeria), opening the region for Fulani colonisation. As a result of Adama's constant warring, the Fulani today make up the largest ethnic group in Northern Cameroon, and Islam is the dominant religion. The wars also forced many peoples south into the forest region.

Adama studied in Hausaland and earned the title "Modibo" ("Lettered One" for his scholarship. Upon finishing his studies, he returned home to Gurina and learned of the jihad declared by Fulani mystic Usman dan Fodio. When he accompanied a delegation to visit Usman, the leader ordered Adama to extend his jihad east as "Lamido Fumbina" (Ruler of the Southlands).

Adama raised an army and attacked Bata settlements near Gurin. He took the villages, and many more traditional Fulbe leaders and new soldiers came to his side. He next took on Mandara, the largest and best organised state in the region. He swept over several smaller settlements and eventually conquered the Mandara capital, Dulo, with ease. While his men celebrated, however, the Mandara army counterattacked and recaptured the town.

Though he fought many more campaigns, Adama now spent most of his time in Yola, which became his capital. He set about creating the administrative structure of his new state, which he named Adamawa after himself. Adama ruled the empire, subordinate only to Usman dan Fodio in Sokoto. Below him lay the heads of major settlements, known as lamibe (singular: lamido). The village formed the smallest unit of government.

Upon Adama's death in 1847, his son Muhammadu Lawal became Emir of Adamawa. The empire was not to last, however, as colonial battles and division eventually destroyed the independent Fulani state. The conquest had long-term repercussions, however. The Fulani became the dominant ethnic group in the region, and Islam the major religion. The herdsmen altered the land to be more suitable for herding cattle, their primary pursuit. The jihad also pushed those peoples who had lived on the Adamawa Plateau south into the forest, the single most important event in the populating of Southern Cameroon.


Adama came from a respected but humble family; his father, Hassana, was a well regarded scholar of Islam and minor nobleman from Ba'ajo. Adama travelled to Bornu for his education, where he stayed for some time under the tutelage of Mallam Kiari. He continued his studies in Hausaland (modern Northern Nigeria), where legend says his teacher was the Fulani Shehu Usman dan Fodio in Degel. Adama proved a bright scholar and a pious Muslim, and he earned the title Modibo, "Lettered One". After several years away, he returned home to Guringa around 1804. There, the news was grim. Adama's father had died in 1803 fighting the Bata.

Jihad

Talk in Gurina also concerned events in Hausaland. Word had arrived that Usman dan Fodio had declared a militant jihad on the Hausa leaders. He had installed himself at Gudu and subsequently defeated non-Fulani leaders at Gobir and Kébbi. Usman had now turned his attention to Bornu and to the vast southlands of Fumbina (modern-day Northern Cameroon).

Adama's mandate

Still, the picture seemed unclear to leaders farther from the fighting. Was Usman a Mujaddid (reformer), or was he the Mahdi, a saviour figure who would create an ideal Muslim society? In 1805 or 1806, the Fulani leaders at Guringa assembled a delegation to visit Usman and find out. Adama's pious reputation and familiarity with Hausaland made him a natural fit for the mission.

The party met Usman in 1806, probably in Gwandu. There, they learned that his intention was to extend his jihad eastward, into Fumbina. The goal was ostensibly to convert various Kirdi (pagan) peoples to Islam and to protect Muslims who already lived in the area. The jihadists were also supposed to educate the region's current Muslim population, many of whom merged Islam with paganism.

Though not the oldest member, Adama was one of the more zealous about Usman's ideas. Usman thus presented him with a command that would change his life dramatically. The Shehu gave Adama his blessing and presented him with a flag, the symbol of command in Usman's army. The Shehu then charged Adama to carry the jihad into Fumbina and from the Nile to the Bight of Biafra. Adama also received the power to distribute flags of command to others, thus establishing more centres of Fulani Islam and spreading the war to farther reaches.

Early campaigns

Adama immediately began recruiting Fulani and Hausa volunteers and mercenaries. These were mainly mounted cavalrymen fighting with sword, bow, and poisoned arrow. Adama forbade them to pillage or to kill indiscriminately, but enemy nations were given two choices: convert to Islam or become a tributary state. Those ethnic groups that lacked a centralised government had but one: become slaves to the Fulani and convert to their faith.

The non-Fulani Muslims of the Adamawa largely rejected Adama's jihad; they viewed it as little more than an excuse to spread Fulani hegemony. However, it was primarily the Fulani leaders (ardo'en, singular: ardo) of Fumbina with whom Adama was concerned. Some of them rejected his primacy for various reasons: He was from a fairly humble background, he owned little wealth, his army was still small, and he lacked charisma. The majority, however, welcomed Adama as a military commander or religious leader at the very least. Adama's son-in-law, Jauro Dembo, had already settled in Fumbina at Malabu and became one of his lieutenants.

The makeshift army made headquarters at Gurin, a fort at the junction of the Faro and Benue Rivers where Fulani warriors had regrouped after fighting the Bata in 1803. Adama then led his forces in a series of strikes on Bata settlements such as Pema, Tepa, and Turuwa. The victories elated Adama's men, who took numerous Bata slaves.

The early successes convinced more local Fulani leaders to come to Adama's side. Even those ardo'en who opposed his political rule recognised the jihad as an opportunity to expand their territories. Njobdi of the Wollarbe clan is one notable example, and his major rival, Hammam Sambo, perhaps the first ardo to have settled in Fumbina, proved the major holdout. Bitter relations between Njobdi and Hammam would prove a major obstacle in Adama's quest to maintain a cohesive empire.

In addition, common Fulani were inspired by Adama's exploits and formed into bands. Adama created a new position for their leaders: The lamido (plural: lamibe), who was the leader of a particular territory, as opposed to an ardo, leader of a particular people. Both groups received flags of command and shared the same status in Adama's armies. Before his death, Adama would appoint over 40 non-ardo lamibe. They would prove his most loyal lieutenants.

Mandara campaign

Adama turned his attentions on the only major state in Fumbina that could present a threat to his fledgling emirate: Mandara. It was an attractive target. It lay between Bornu to the north and Baghirmi in the Chad Basin, so its fall would facilitate the conquest of these areas. Its people were already Muslim, though they mixed the religion with pagan practices. Moreover, it had a large population from whom soldiers could be conscripted, and it was renowned for its excellent horses. Mandara was well organised, however, and would not be an easy prize. The people who lived there, the Mandarawa, had a long-standing rivalry with the Fulani, who had fought them under the Bornu in previous years. This animosity only served to drive more Fulani to Adama's armies, though, as many veterans were eager for another crack at an old rival. Furthermore, Fulbe rulers Modibo Damraka and others were already embroiled in fighting against the Mandara in the Diamaré Plain. Sentiment for jihad was high.

Adama reached Guringa in 1809 with a large army in good morale. He quickly conquered the Mandara settlement at Guider and headed north, taking several more villages along the way. Outside of the Mandara capital, Dulo, Adama demanded that the king, Bukar Djiama, swear his allegiance and convert to Islam untainted with paganism. Bukar agreed to acknowledged Adama's right to rule his own subjects, but he refused to yield his own sovereignty. Adama and his men took Dulo with little fighting.

Adama searched for someone to rule the settlement, but he found no one whom he felt adequate for the post. Meanwhile, his troops revelled in their plunder. No one expected the Mandara counterattack, which was launched from nearby Mora. Adama fled the town, and Dulo fell from his grasp forever.

Administration

Adama and his men retreated to Yola (in present-day Nigeria). The town would become his capital by 1841. From here, he and his lieutenants continued to expand the emirate, which he named Adamawa after himself. The subordinates had to send him tribute in the form of cattle. Large settlements such as Maroua, Garoua, and Ngaoundéré fell to Adama or his lieutenants. By 1825, the Fulani had penetrated the Adamawa Plateau. Nevertheless, Adama lived in relatively moderate surroundings and never acquired great wealth.

From Yola, Adama began the administrative tasks necessary for his nascent state. He did this with Usman's advice; he was to foster understanding between his people and their governors, facilitate communication between elders and their subordinates, and prevent the stratification of society based on class or wealth. The empire eventually took on three administrative tiers. At the centre was the emir al-Mu'minin ("commander of the faithful", Adama himself, ruling from Yola and answering only to Usman dan Fodio in Sokoto. A contingent of councilors and administrators directly aided him, and a household staff of non-Fulbe and slaves doubled as his bodyguard. Below him were a number of district leaders, the lamibe, who ruled key settlements. Under them were a number of villages, each headed by a village chief.

Meanwhile, some of the older ardo'en grew powerful through their own conquests. They regarded the unconquered areas near their territories as their own private backyards and defended these zones from all comers. This sometimes surfaced in their relations with Adama, such as when Bouba Njida of Rai refused to come to Adama's aid when the emir was fighting the Namchi at Poli. Instead, Bouba waited for Adama to retreat from the area to bring in his own forces and finish the enemy off. He then sent prisoners from the battle to Adama as a gift.

Legacy

Adama died in 1847 and was laid to rest at Yola (his tomb survives to this day). Adamawa covered 103,000 km² from Lake Chad to Banyo and was inhabited by 1,500,000 people. Further expansion to the south had proved difficult and undesirable since the presence of the tsetse fly and thick jungle made cattle rearing difficult there.

Adama's son Muhammadu Lawal succeeded him after a brief regency under Hamidu bi Adama. Eventually, three of Adama's other sons would at some point serve as Emir of Adamawa. Not until the British and German colonial periods would the emirate come to an end.

Despite their loss of independence, the Fulani were now the preeminent ethnic group of Northern Cameroon. They spread Islam throughout the region, establishing it as the dominant religion. Education also flourished, as new converts learned Arabic writing and studied the Qur'an. Trade flourished, and communications with it. The conquests were also important ecologically. Lands that had once been used for cultivation now became part of Fulani pastureland. Herdsmen cut down trees to make way for cattle, and they burned grasses that their herds later trampled. Centuries of such behaviour have replaced the region's forest with savanna.

Ironically, the Adamawa was more sparsely populated after Adama's conquest. Rather than fight the Fulani invaders, many peoples fled, displacing others in turn. The Adamawa Plateau, once home to many of Cameroon's ethnic groups, soon became a pastureland, and the forest zone of Cameroon became more heavily populated.

[size=15pt]Muhammad Makau dan Ishaqu Jatau of Abuja/Suleja Emirate[/size]

The Suleja Emirate is a Hausa principality in what is now Niger State, Nigeria. The emirate was established as the Abuja Emirate during the 19th century, located just north of the site of the present-day federal capital city named Abuja. When the new city was established, the emirate and its capital were renamed the Suleja Emirate and Suleja. The emirate covers about 1,150 square miles (2,980 square km) of wooded savanna area.
History

The current emirate originally included four small Koro chiefdoms that paid tribute to the Hausa Zazzau Emirate. After warriors of the Fulani jihad (holy war) captured Zaria, Zazzau’s capital, 137 miles (220 km) north-northeast about 1804, Muhamman Makau, sarkin (king) of Zazzau, led many of the Hausa nobility to the Koro town of Zuba. Abu Ja (Jatau), his brother and successor as Sarkin Zazzau, founded Abuja town in 1828, began construction of its wall a year later, and proclaimed himself the first emir of Abuja, while retaining the title Sarkin Zazzau'. Withstanding Zaria attacks, the Abuja emirate remained an independent Hausa refuge. Trade with the Fulani emirates of Bida (to the west) and Zaria began in Emir Abu Kwaka’s reign (1851–77).
When Abuja’s leaders disrupted the trade route between Lokoja and Zaria in 1902, the British occupied the town. Alluvial tin mining began in Emir Musa Angulu’s reign (1917–44).[citation needed] In 1976 a large part of the emirate plus territory from other states became the Federal Capital Territory, centered on the new city of Abuja. The emirate was renamed Suleja, based on the renamed town of Suleja which remained in Niger State.
Awwal Ibrahim became the Emir, or Sarkin Zazzau, of Suleja in 1993. His accession resulted in rioting and destruction of property by opponents.[2] He was deposed on 10 May 1994 by General Sani Abacha.[3] After the return to democracy, Awwal Ibrahim was restored to his title of Emir of Suleja on 17 January 2000. His restoration again caused a series of violent clashes, forcing the government to call in anti-riot troopers and impose a 20-hour curfew.

Eko Ile:
2 things.

1. Lagosians wont let them backslide and going by the state's history and minus military administrations, the've so far been blessed with great leaders from Mobolaji Johnson, to Lateef Jakande, Bola Tinubu and now Fashola. The standard, template and skilled manpower needed to work with is there and will always be there so I see no problem.

2. It's going to be very hard to stray because Lagos state is functioning under the ACN's platform and manifesto and everything Fashola is doing falls under ACN sanctioned progressive manifesto.


Who is going ro let eko baje under his watch anyways?

if u call tinubu a great leader then u must be crazy

a theif is now a great leader

eko ile, go check ur brain

Beaf:
Alj harem, do you have a Nigerian passport? Abi you just ran away from Chad like that?!
They are looking for you, I'm telling you.

i am nigerian of kanuri ethnic group north of nigeria

where are u , i want to meet u

IBB, CIROMA , EMIR, SULTAN, SHEHU etc shame on u all

see how a typical northern almajiri is suffering and yet this people have done nor said anything about it

zstranger:
Thats unfortunate Oduunu

Who are these people, we need to expose them

I[b]s Jarus involved?[/b]

[size=15pt]The first Osemawe of Ondo Princess Olu Pupupu[/size]

The Royal Ascendancy and Osemawe Institution of Ondo Ekimogun Kingdom started from the period of 1510 AD when the then Princess Olu Pupupu daughter of the late Alaafin of Oyo Oba Oluaso, a descendant of Oduduwa ended her journey with Royal entourage at a foot of a hill known in Ondo town up till today as Oke Agunla. The fact established through various historians about Ondo Kingdom especially our eminent fore-fathers and educationist’s researchers that upon arrival of Princess Olu Pupupu at the hill, they spotted a smoke rising from far below and followed its direction down the the hill where they met a man whose simply pronounced his name as Ekiri, he was neither a hunter or a farmer.

He (Ekiri) welcomes Princess Pupupu and her Royal entourage with open arms embraced them warmly and later led them to a place known till today as Oriden near Ifore where every attempt to stick the yam stake to the ground prove abortive. It is said that they were happy and exclaimed Edo du do, edo do, idi edo which later transformed to Ondo. It is not certain that Princess Pupupu became Osemawe of Ondo immediately but with her Royal Status, she might have ascended the throne soon afterwards and it was presumed to be the year 1516 AD.

1. Oba Olu Pupupu, daughter of Alaafin of Oyo Oba Oluaso reigned from 1516-1530 AD
2. Oba Airo, first son of Oba Pupupu ascended the throne after her mother and regarded the seniority set up of Chiefs especially that of High Chief Lisa, who was made senior to High Chief OJomu and for this reason, the Oba was named Airo. He reigned from 1530-1560 AD.

http://ekimogundescendant.org/index.php?option=com_content&view=article&id=82:the-royal-ascendancy-and-osemawe-institution-in-ondo-kingdom&catid=34:articles&Itemid=53

This has a bit of myth to it but a great leader was born from it
[size=15pt]Nri Ifikuanim founder of the Nri kingdom and his wives[/size]


Eri settled and established in the middle of Anambra river valley where he married two wives. The first wife, Nneamakụ, bore him five children. The first was Agulu, the founder of Aguleri, the second was Nri Ifikuanim, the founder of Umunri/Kingdom of Nri, followed by Nri Onugu, the founder of Igbariam and Ogbodulu, the founder of Amanuke. The fifth one was a daughter called Iguedo, who is said to have born the founders of Nteje, and Awkuzu, Ogbunike, Umuleri, Nando and Ogboli in Onitsha. As one of the children of Eri, Nri Ifikuanim migrated from Aguleri, which was and still is, the ancestral temple of the people, in search of a place of settlement. His second wife Oboli begot Ọnọja, the only son who founded the Igala Kingdom in Kogi State.[1]
Eri is the founder of Umueri and Umunri clans which was the most influential and powerful dynasty of priests, diviners, and civilizing agents in Igboland and adjacent areas such as the Bini and Igala/Idoma areas. He and his children are responsible for the Igbo Ukwu sites, Four market days, Ozo/nze title systems, Igu alu, and other practices of the Igbo people and their neighbors.

[size=15pt]king, Muhammad Abû (c. 1505-1530) and Queen Bakwa (1536-67) with present day Abuja coming into play [/size]

The ancient name of Zaria was Zazzau; it was also known as Zakzak or Zagzeg. A state of some sort may have existed in the area around the 12th century, based at Turuku, about 30 kms south of the present Zaria city. The 18th king, Muhammad Abû (c. 1505-30) seems to have been the first Muslim. In the reign of Queen Bakwa (1536-67) the capital was moved to its present site. In 1566 this queen was succeeded by her general Karama until in 1576 her daughter �mina became queen. She and her younger sister Zaria, after whom the city is named, were great fighters and extended their power south of the Niger-Benue confluence. �mina died at Ategara, near present-day Idah, and her sister Zaria died at Yauri.

From 1734 Zaria, with the other Hausa states, was overrun by Borno and became tributary to it. Islam was quite weak among the Zaria kings at the end of the 18th century. The Hausa dynasty was expelled by the Fulani in 1808 and fled to Abuja (now Suleja) where it continues today.

[Leo Africanus:] Zagzag is a land that lies southeast of Kano, but is about 150 miles from Katsina. It is inhabited by a rich population that is engaged in trading throughout the region. One part of the region is very hot, another very cold, so much so that to survive the cold season the inhabitants light many fires on the floors of their houses. When they sleep, they put them under their beds, which are raised over the ground. Nevertheless the land produces fruit and has much water and grain. Their houses and villages are like those described above. There was an independent king in this country, but he was killed by Askiya who declared himself ruler of this kingdom as well.

[size=15pt]General Muhammad Kanta (1512 - 1517)[/size]

As a historical state Kebbi began as a province of the Songhay empire. The general Muhammad Kanta brought the area under Songhay control in campaigns between 1512 and 1517. During the division of spoils after a Songhay victory against the town of Agadez, Kanta, thinking he was not getting his fair share, revolted against the Askiya and set up Kebbi as an independent state. He built the towns of Gungu, the nearby Silame (whose ruins are 50 kms west of Sokoto), and his capital Surame, 16 kms north of Gungu.

Kanta expanded his realm to include Yauri and Nupeland, setting up the vassal state of Gabi at Mokwa. Kanta and Mai cAlî of Borno contested hegemony over the Hausa states lying between them. while once returning form the pursuit of Mai cAlî, Kanta engaged the Katsina army and was killed by an arrow at Rimin an Ashita (southeast of Katsina) around 1561.

Kebbi survived the fall of Songhay in 1591. Perhaps out of fear of the Moroccans, it did not intervene to the save the insurgent Askiya Nûh, even though the latter complimented the Kebbi king by sending him the head of the Moroccan Pasha Mahmûd. Around 1700, because of insecurity in the kingdom, the king Tomo moved the capital from Surame to Birnin Kebbi. In 1715 a successful coup and a severe defeat by Zamfara greatly weakened Kebbi. In 1805 Muhammad Hodi was driven out of Birnin Kebbi by cAbdallâh dan Fodiye (brother of cUthmân), but the kingdom continued at Argungu until the coming of the British, when it was subjected to Sokoto.

[Leo Africanus (on Gobir & Kebbi):] The kingdom of Gobir is about 300 miles east of Gao. Between these two kingdoms there is a desert with little water, since it is about 40 miles the Niger. Gobir has very many shepherd villages, and they have many sheep and cattle, but they are small. The people generally are very civilized. They have many weavers of cloth and shoe-makers, who produce shoes like those worn by the Romans long ago. The export these shoes to Timbuktu. I have never seen the like in Italy, but I think they can be found in Spain. When the Niger fills up, iit floods all the plains and surrounds the inhabited areas. They have the custom of sowing grain on the flood plain. One of the villages is very large, having 6,000 households. It is inhabited by local and foreign traders. The residence and the court of the king used to be there, but in our times he was captured and put to death by Askiya, king of Timbuktu.8 Ishâq also took the grandchildren of the king of Gobir as hostages and made them serve in his palace. He is now master of this kingdom and has placed his governor there. The people are weighed down by taxes. Before it was prosperous because of booming trade. But now it is empovrished and half as populated as it used to be, since Askiya took away a great number of the men. He keeps them captive and some of them as slaves.

[size=15pt]The powerful ruler of Gobir Askiya Muhammad[/size]

Gobir began as a state around the 12th or 13th century in the Aïr mountains. Leo Africanus in the 16th century says that Gobir was surrounded by high mountains but that Askiya Muhammad had killed its king and enslaved most of its inhabitants. According to Boubou Hama, this conquest was the beginning of two centuries of Islamic culture in the Gobir court.6 But the blow that it was, with the addition of Tuareg pressure, may have been the occasion for the Gobir to move their capital to Birnin Lalle in the south. The first king with a Muslim name, however, appears in 1593. After that names are not consistently Muslim.7

Because of renewed Tuareg pressure, Ciroma, who was king around 1700, moved the capital further south to Maigali and later to Goran Rami in Zamfara territory near the present Sabon Birni. In the early 18th century Gobir became strong, raiding the Jerma and Gurma to the west and Ilorin territory, where many Gobir people settled. Thus the Yoruba word for a Hausa man is �Gambari�, perhaps from �Gobir�.

During the reign of Babari (1742-70) Gobir turned its aggression eastward to Katsina, Kano and Borno territory, and attacked its former ally Zamfara. Babari also built the new capital Alkalawa. Under Bawa Jan Gwarzo (1777-95) Gobir was weakened by many battles on all fronts. The king�s two sons were killed fighting against Katsina, and Bawa died of sorrow 40 days afterwards. His brother Yakuba an Babari (1795-1800) continued battling on all sides until he himself was killed while fighting against Katsina. Yunfa an Nafata (1803- was defeated by the fulani forces of cUthmân dan Fodiye who destroyed Alkalawa in 1808. Gobir lost much of its territory to Sokoto, but survived throughout the 19th century in what is now Niger Republic, with its capital at Birnin Konni.

[size=15pt]Daura the mother of the Hausa states[/size]

A well-known legend makes Daura the mother of the Hausa states. Following the pattern of so many other Muslim-inspired legends in West Africa, the founding ancestor of the Hausa states was an Arab, in this case a man from Baghdad named Bayajidda, the Hausa equivalent of Abû-Yazîd. He first migrated to Borno but because of plots against him fled to Daura. There he killed the sacred snake which lived in a well, and as a reward was married by the queen. Their son Bawo had seven children who founded the seven states (Hausa bakwai) of Biram, Daura, Katsina, Zaria, Kano, Rano and Gobir. Of these Biram and Rano never became important. Another �spurious seven� states (Banza bakwai) are added: Zamfara, Kebbi (both Hausa speaking), Gwari (with its own language), Yauri (a Hausa colony among other peoples), Nupe, Yoruba and Kwararafa (Jukun). The latter three are in no way Hausa. Muhammad Bello, in his Infâq al-maysûr, substitutes Borgu for Gwari. These �spurious seven� are places which came under Hausa influence. Any of the Hausa kingdoms is made up of many subgroups brought together by political expediency or the imposition of one group on its neighbours. There are Hausa people who belong to none of the above mentioned kingdoms, such as the Mawri and Arawa, clusters of Hausa clans who were subject at times to Kebbi or Gobir, but most often lived in independent isolation.

Daura was a small town which never was very important, but its pre-eminence in the legend may be due to its proximity to Borno, and tribute from the Hausa states to Borno likely passed through Daura.

[size=15pt]Mai Dâwûd of Kanuri borno and the inter-borno civil war[/size]

Already in the time of Mai Dunama II a revolt broke out.  According to Ibn-Fartuwa, Dunama opened the sacred Muani box and by doing so let all the power of the dynasty escape.  Dunama�s two sons followed him on the throne and a rivalry grew up between their two families.  One family was eliminated and the second split into two more rival clans. Mai Dâwûd (1353-56) not only had to contend with civil war, but also with external aggression from the Bulala, a people east of Kanem related to the Kanuri.  In the reign of Mai cUmar (1380-88) the royal family abandoned Kanem to the Bulala and fled to Borno, where the Kanuri immigrants proceeded to subjugate and gradually assimilate the native So people.

Dynastic strife continued in Borno, leaving the land in anarchy, except for the few years of Mai Ibrâhîm (1432-40) who reimposed tribute on Kano, Katsina and Gwangara ( a state subsidiary to Katsina).   Mai cAli Gaji Dunama (1476-1503) restored stability to the dynasty and peace to Borno. He built Ngazargamu, which remained the capital of Borno until 1811, and maintained diplomatic relations with Tripoli.  cAlî Gaji�s son, Mai Idrîs Katakarmabe (1503-26), defeated the Bulala and reincorporated Kanem into the empire, leaving the Bulala dynasty to rule as his vassals.  His grandson, Mai cAlî (1545-7), joined the Tuaregs of Agades against Kanta of Kebbi, but Kanta drove him back.  The next two rulers suffered reverses in raids from the Tubu and the Tuareg from the north, from Kano in the west, from the Bulala of Kenme in the east, and from the Kwararafa (Jukun) in the south.

In 1551 the Ottomans took Tripoli form the Knights of St. John who had held it since 1510.  The Ottomans in Tripoli (in contrast to Algiers) showed a continued interest in trans-Saharan trade, again mainly in slaves.  Large numbers of male slaves were destined for the Egyptian army.  Even as early as the 11th century there were 30,000 black troops in Cairo, while female slaves were usually destined for the bedrooms of Arab shaykhs in North Africa and the Middle East.  The Borno empire owed its existence to the demand for slaves, and regularly carried out raids on peoples living to the south.  Practically no gold passed through Borno to North Africa, but ivory was a second export article of value.  For local currency, copper imported form Takedda was used.  Other trade items were salt and alum (imported from Bilma), natron (exported to other West African regions), perfume (imported or produced locally from civet cats) and ostrich feathers (exported to North Africa).  Kola was imported form Gonja from the 15th century, but cowries became common currency only in the mid-19th century.  Like Songhay, the Borno empire appears to have served only the interests of a trading oligarchy by importing luxury goods for their enjoyment without developing local production and the lot of the common man.

Idrîs Aloma (1571-1603), whose first twelve years of rule are recorded by his imâm Ibn-Fartuwa, restored the power of the empire.  Early in his reign he went on pilgrimage, and in Egypt learned about firearms and brought supplies of them back to Borno together with Turks to teach his army how to use them.  Although Borno soldiers learned the art of using guns, this expertise never took root in West Africa until late in the 19th century.  Even when guns were available, the horsemen were more adept at traditional weapons and fired shots mainly to cause panic.  With his military advantage, Mai Idrîs expanded his empire in all directions.  In the south he took many slaves, as was usual in a jihâd against pagans, but spared many of the conquered peoples and tried to incorporate them into his empire. In the west he punished Kano, taking all but their Dala hill.  In the north he chastened the Tubu and Tuareg who were raiding his people. Although he reimposed his authority over Kanem, he never tried to retake Fezzân, the fief of the former Kanem empire.

Ibn-Fartuwa praised his master Mai Idrîs for his promotion of Islam and its laws, and notes that in the time of his grandson Idrîs ibn-cAlî ibn-Idrîs, �all the notable people became Muslims except atheists and hypocrites and malevolent persons

you can read more on other stuffs

http://josephkenny.joyeurs.com/CDtexts/NWAfr/A10.htm

[size=15pt]Ali II of Bornu one of the early ruler of Borno which was before Ali III[/size]

Alhaji Ali (also Ali bin Umar) was Mai (ruler) of the Bornu Empire, in what is now the African states of Chad, Nigeria, and Niger, from 1639 to around 1680. Ali succeeded his father Umar in 1639 and had a relatively long reign. During the early years of his reign, the empire was threatened with incursions from its neighbors, the Taureg in the north and the Kwararafa in the south. He was able to hold both forces at bay and finally defeated them in 1668. After his victory, he consolidated his kingdom, controlling the vital trans-Saharan trade routes, and rekindling Islamic teaching in the empire. He is remembered for his piety, constructing four mosques and making three Hadj pilgrimages to Mecca.

http://www.giza.kvinnesexdating.com/p-Ali_II_of_Bornu

odumchi:
You are begging for no reason. You people are very hostile and ate nosy. In what way did I involve any of you into this? I did not say @ Jason or @ Alj rather @OP. I am not attempting to derail this rather you are by continuing to post your insignificant replies.
And do you know what Bigotry is? It is continuing to ignore the viewpoints of others and accepting only your own. I have expressed my viewpoint and you do not want me to express my opinion but yet I am the bigot?

I am enjoying the posts here and am only adding my thoughts. A word is enough for the wise.

ok sorry, enjoy the thread

[size=15pt]Sarkin Yauri Garba the first of Yauri kingdom(kebbi) before mali invasion[/size]

The area was first settled by an eastern group around early 1000-1200 AD, predominantly by a Benue-Congo linguistic group, the Kamberis. Then for a brief period of time, Yauri was invaded by Mali and it incorporated a few Songhai invaders into its social structure. The increasing agricultural surplus exhibited by the early settlers and the availability of fertile land near a river brought in a diverse and malleable group of migrants seeking fertile land to farm, and the groups were initially dominated by the Gungawas. T[b]his became the second wave of migration into Yauri. Around the seventeenth century, this group waged a war over the Kamberis and became the dominant political group in the area under the first Emir of Yauri, Sarkin Yauri Garba.[/b]

However, by the eighteenth century, slave raiding had clipped the political and economic structures of the area. The need for a much more powerful political entity became necessary in order to strengthen the emirate against slave raiders from without. A movement by the ruling and malleable Gungawas to assimilate with the dominant Hausas in the region led to a gradual inter-ethnic political relationship with Hausas. However, in early nineteenth century, the success of the Funlani jihad made Yauri a tributary state of Gwandu.