THE ZURU PEOPLE
THE ZURU PEOPLE
THE |
ZURU PEOPLE |
(An attempt to Authenticating issues relating to the |
history of Zuru peopleandthe origin of C’lela as |
a Language of the People) |
Prince Amos K. Bawa S nc |
ee |
Sponsored by: |
Brdg. General M. K. Abdulkarim |
Lt. Col. I. O. Bassey |
Lt. Col. Ifeanyi Otu |
& |
Engr. Stephen Kure |
Can hav an zugkan Zurannu an hobo |
OR |
Can hav an zug a |
Zurannu an hobo |
What did you say? It means |
The Zuru |
People |
Copyright Amos K Bawa Sence
ISBN 978-978-52551-0-2 First Edition Nov 2014 |
Phone No. – MBM-NTTR-NTTR MVM-YYTF-YYY |
Edited by:
PROFESSOR S.P ANGO, BARR. EMUAKPOR O SCOTT Esq. AND DR. TONGA |
CONTENTS |
i
ii vi i x |
Dedication
Fore word. Author’s note Acknowledgments |
Introduction |
1 |
* |
CH APTER 1 |
Historical Rout e of Lelna in Brief History |
5 |
* |
CH APTER 2 |
The Land |
17 |
* |
CH APTER 3 |
Deforestration of the Area A’zugru |
23 |
* |
CH APTER 4 |
The People |
39 |
* |
CH APTER 5 |
The Language |
47 |
* |
CH APTER 6 |
The Origin of C’lel a |
55 |
* |
CH APTER 7 |
C’lela in the Context of a Language of a People Lelna |
67 |
* |
CH APTER 8 |
The Diminishing Strength of C’lel a Language |
85 |
DEDICATION |
I dedicate this book to HRH Maj Gen (Dr.) Muhammadu Sani Sani |
CON mni LLD+psc FICEN |
Sami Gomo II The Emir of Zuru |
FOREWARD |
This book is little. It is pocket sized. Yet it is great, in that it contains much to
learn. It is a bold atte mpt at distilling from the welter of existing oral traditions an acceptable standard history of the Zuru ethnicity, such as can be taught in schools with certainty as the authentic history of the Zuru people. |
The author, in doing this, adopted a style of analytical and deductive reasoning on
the one hand, and of phonological and phonemical approach on the other , thus engaging the reader in a linguistic tutorial and history lesson. He tried to drive home the point that every language spoken on earth has an etymological origin. The C’lela language, the language of the Zuru tribe otherwise Lelna of south Kebbi State, is not an exception. It grew up pragmatically through human exper ience and nominative usage of sounds in describing or defining objects, subjects and environmental condition or social relationship, dating, perhaps, from the 14th century. Notice how assiduously he worked on the origin of the word Zuru, t he name commonly used in calling the C’lela language speaking people of Kebbi State. He traced the name to its root and that root was the word Zurnu, Zurannu or ‘Zugru meaning “Lion” It was so called because the land area which has now become the home of the Zuru people sometimes called A’ zugru or Copun A’lela was a wild forest vast land, dominantly infested by wild ferocious lions, back in the 14th century when the Le lna sometimes spelt with a ‘K’, K’lela came upon the land as the first group of human beings to deforest it and establish an aboriginal occupation. The seriousness with which the author regards this subject is clear from the fact that the whole of chapter 1 and 2 of the book is devoted to it. |
The question whether the Lelna people can as we ll be called Zuru people seems
to me a matter of semantics. True, the word Zuru emerged as a corrupted word through mispronunciation by white colonial masters and adopted by the Hausas It has come to stay. Since it has become the hob of the proto-Lelna and the most densely populated cluster of A’lela aboriginal community in the country, the people can be named Zuru people or Lelna people interchangeably, although the name was originally to describe the region where the people are settled. |
Another aspect of this analytical history book is the author’s effort to argue out
how the original or proto C’lela language resolved into the dialectical verticals or variants that now exist. His effort seems to me to have ended up, in the language of King Solomon of biblical Israel who in his attempt to unravel the meaning of life ended up by saying “It is beyond me “ Eccl 7 23 The author ended up by saying in |
effect that it is all par t of Babel’s denunciation of man’s inordinate ambition to be God unto himself. |
The mystery of dialectical differences within a language or ethnic grouping is
common to most languages. It is in Yoruba, it is in Igbo, it is in Urhobo. This is certainly an inquiry that should provoke thought in all serious minded people irrespective of their discipline of studies and practice. |
One would have liked to know from evidence that the Lelna people indeed
migrated through and from katsina by reference to spoken words, phrases and clauses or manne r of expression or cultural practice of Lelna which ar e identical or similar to those of the maguzawa people of katsina. This is missing. |
It is pleasing also to know how place names like Bodinga in Sokoto State and
Kaduna in Kaduna State originated. The one name is rooted in the language of hospitality in C’lela “Ne o D’bo Kotk Kad na ma” which can be contracted to Ne o D’bo corrupted by the Hausas to Bodinga whic h re ndered in English is “give to the visitors some venison out of the animal killed” (page 13 ultimate Para to page 14). The other name is rooted in the word Kada, the Hausa name for Crocodile which turned out to be some what like the C’lela language word “Kadunaka” for crocodile. |
A group of Lelna hunters had gone to the land territory now calle d Kaduna to
hunt. They were chased out by a hostile crocodile. As they retreated, they met another group of hunters to whom they narrated their experience. The region was thereby called Kadunaka in C’lela which the Hausas corrupted to Kada and the colonial powers to Kaduna which got stuck. (page 20 Para 2). One can go on and on like this of place names like Gummi derived from Guiimni, the C’le la name for Leopards. The area was a habitat for leopards in it’s pristine state before a wave of Lelna people of the Dakkarkari tribe settled there and cleared it off its virgin forest to make it a habitable Town for humans. (page 12 Para 3 last 4 lines). |
It is also fascinating to note that most of all these Northern Towns and cities are
Lelna lands going by the history presented by this book. For another example, the town Gotomo derived from the Kingakwe/Lelna language “Gotobo na na” corrupted by the Kabawa people to Gotomo. (page 8 Para. 2 under Dukku Hills lines 4-10) Doso in Niger is also the settle ment of Kingawa /Lelna Why “de facto” these lands are ruled by Hausa hegemony and the language is predominantly Hausa is baffling. |
However, the author seems to have provided the answer at page, 14 (Para,
Zamfara) where he said that Lelna people regard rulership as “a lazy man’s work They would rather engage themselves in productive farming and hunting than to rulership. The comment on Gummi settlement at page. 13 Para 2 lines 2 9 also helps to clear the fog He said “ the King makers in Gummi Town today are the Lelna people who lost their identity to the influence of the Hausa people who came and met them there In fact they are “Hausanised” but they know it right within them that they are not Hausas but aboriginals to Zuru/ Copuna’ Lela. Thus, ignorantly, they allowed the Hausas who properly should be stranger elements to dominate the m and make them the strangers in the reverse. This is of socio- political interest. |
Chapter 3 Is devoted to how the various Lelna communities with their distinc t
dialectal differences came to found enclaves of permanent settlement in Zuru land territory. The author concluded that the match of migration is from Senegal, first leg to settle in Katsina and from Katsina, they trickled down to Kebbi, some through karishe n second leg and finally came to rest in Zuru land, third leg. (pg. 36 para 1). One notes how the author using a didactic and pedagogic style of writing, tries to instill ethnic awareness and pride in the true K’lela son and daughter (pg. 37-38). |
Chapter 4 highlights the various tribal settleme nts of the Lelna commune in Zuru
land South West Kebbi State. Some of the se are listed in the opening paragraph. Then we nt on to describe the festivals of the people, which celebrate God’s rain for planting and harvesting, and fertility and the initiation of the young and adolescent into adulthood and marriage. The picture of Yadato celebrants during the U’hola festival, the most popular annual festival of the Lelna people, is picturesque and quaint, active and alive at page 42. After reading about the Golmo institution that offers military training and discipline, endurance and bravery, whic h have become ingrained in the culture of the Lelna people in the wome n, faithfulness in marriage, in the men, absolute self-reliance, one is tempted, though lobbying is viewed disapprovingly among the people, to lobby for a K’lela woman for a wife. |
Chapter 5 deals w ith the origin of the C’lela language. The author is not distinc t
and definitive in his treatise. Like most languages, he said, it is a divine ac t traceable to mount Arafat in North of lake Va n in Turkey and concluded that the confusion of the Tower of Babel is the source of all languages and their variants. |
Chapter 6 is given to creation of new words in C’lela, an ingenious exercise, isn’t
it? The English language, for instance, is the riches t in vocabulary. It’s lexicon is compendious because it borrowed words and phrases from other languages, extinct and extant e g “fait accompli” is French So also the words “milie u” and “coup d’état” The wor d “Voodoo is Haiti In like manner were I to originate a word in U hrobo for school I would rather call it “skuul” than some other wor d like “uwevwi-uyono“ The idea is this many of the languages existing today will gradually become extinct as we move towards a world that is shrinking into a pea. The English Language is the most widely spoke n language in the world today. The sooner languages approximate to the English language in terms of the use of descriptive words, the be tter for a United Kingdom of the world: How about that? |
Chapter 7 disclosed that 29 dialects exist in C’lela language with 319 clans, which
the author meticulously, listed. The link of Kambari people of Kebbi, Niger State with certain Igbo clans in Imo, Anambra and Enugu States through the trace of similarity of words and their meaning and cultural practice as suggesting a common descent is, instructive and enlightening. Although, the subject is a stray point, as recognize d by the author himself. These people are down here in Delta Region of Nigeria called “Gam bari” and is mos tly applied derisively to the Igbo’s of the old fashioned type It is fascinating to note that the word “Kembeyi” means in Kambari “come back while in Igbo language it means “let us stay he re” They both have the same phonemic connotation. |
Chapter 8 laments the decline in the ability of Lelna sons and daughters in
speaking the C’lela language. This decline, the author fears may result in the total extinction or diffusion of the language and eventual decay. He blamed the strong influence of the Hausa and English Language for this. He also attributed it to inter – marriage and cross migration and the neglect and indiffere nce of the people of Lelna themselves. The re medy, he suggested, is to re-awaken patriotism and ethnicity in Lelna people. I share in this. Pa ge 95-97, devoted to major landmarks in the history of Zuru, is educative, suggesting when the enlightenment process of the Zuru people , be gan. |
This book is soothing. Although the c hapters tend to be repetitive of previous
chapters, which tend to lull the reader into sleep through boredom, the racy style of the author keeps the reader’s interest on. |
The entire picture painted by this little but gorgeous book, is a scintillating and fascinating history of Lelna people. It will make for a good handbook for t he |
linguistic student, the language student, the historical student and anybody
interested in the humanities. For them all I recommend it. The language is racy, Jovial, classical and Queen’s. It is a book you would enjoy reading in the quiet airy evening setting under a mango, Mormoro, C’riga or an umbrella tree in your home garden or D’kebe. |
Christian O. Scott-Emuakpor Esq. |
Barrister & Solicitor |
22nd July, 2014. |
AUTHOR’S NOTE |
Mi k’lela |
A’ Lela Kings did not give or handover the chronicles of their royal dynasties in a
written document containing the history of A’lela, A’zugru, nor what informed the names, or the origin of the names and the migration of their people to their successors. Moreover, our ancestral fathe rs could not do so because they we re not formally educated. However, oral traditions were passed down from one generation to another. In view of the limited development and evidence of our great history as Lelna “It is time we harnessed our intellectual abilities and strengths towards the service of our land ” according to the the n Zeds president Col D. Komo Rtd, one time Gove rnor of Rivers State. On this note, I made an effort and attempt to embark on a research about A’le la people. The book is an atte mpt to give an account of the origin of A’lela people and the derived meanings of words like Zuru, A’zugru, Zurannu, C’lela, Gummi and Argungu. The origins of Lelna people are discussed in chronological order. |
In this book, you will e njoy a comparative study of the dialects within the region,
particularly in the region of A’lela, Zuru. I did also consider various verbal hypothetical theories and claims. However, my findings have revealed a dialect and tribal variations that are constant betwee n the proto-Lelna, Lelna: Hunnu, Paknu, Gya ane , Daknu, Kelne and Kamuknu. My findings further revealed that these tribes belong to the proto-Lelna branch of the kainji group; speaking one parent language of C’lela der ived from proto-C’lela with its dialectic variations. My source of information about the tribes, the people and their migration to Zuru or A’zugr u, was based on oral tradition. It is against this background that I want to tell my frie nds who are not from Zuru that Zuru “Zugar nu” people are not “yan Zuru” or Zuru man as they may want to put it to mean a language or a people. |
It is important to note here that A’le la people would prefer to be called or
addressed by their indigenous name, Lelna. Zuru is the town of Le lna people and is divide d into five Chiefdoms that constitute the region of A’lela with various villages speaking C’lela and the dialects of Proto-C’lela as a general Language. The Villages are further divided into clans. For instance, Sencne as a tribe have about 9 – 12 clans like: Govgne, Denkarne, Karni, Dogno and Golono, to mention but a few. You will also have the privilege to know the five chiefdoms, district and all the names of the villages in A’lela land (copu na’lela). I was brief in discussing the problems facing Zuru politically and otherwise. However, it is a phe nomenon or |
virus that has eaten deep into the fabric of A’lela society. This phenomenon is not
far from ethnicity and re ligion; the seed sown by the imperialist. My friend Dominic, in a chapter of a book titled “Challe nges of sustainable democracy in Nigeria” by Emmanuel Ojo 2006 315 329 wrote on this subject and I feel he has spoken my mind. In which case , I will not discuss it. |
The aggregate of humans as rational and social beings, if evaluated properly, is
the actualization of a consummate personality whose essence or existence is to socialize among his fellow human contemporaries, regardless of ethnicity and religion. Every human being was socialized to adopt and believe in one religion or the other, and fused to believe in the word of Almighty God as the Sovereign who exists to be worshiped in truth and in spirit, de void of viole nce and discrimination. Peace-makers, the Emir, our parents in Zuru, have practically used wisdom, otherwise called prudence, in human resource management to address this issue by stimulating their Antenna of interactive instincts to dialogue unsolicite d in their respective homes, among children, friends and brothers to advocate for peace, love and unity, hoping for a better tomorrow. |
His Royal Highness, the Emir of Zuru, is peace-loving. He has made efforts to
organise his community and promote the tradition of his people, and he wrote a lot of books to portray aspects of our ancient cultural heritage. He has organised and centralized the U’hola celebration, purposed to unite and revive the long, about- to-be- forgotten, socio-cultural activities in the land, as it were, from time immemorial. I therefore urge the elites, traditional leaders, students, pupils, clan- heads, and the women to join the Emir in his crusade for the socio cultural revival of our beautiful heritage, devoid of sentiments. All the Lelna organizations in the thirty six states of the federation should draw a plan to be represented in the celebration of U’hola every year, especially those in the military barracks. Culture is a way of life of a people and culture makes a people. The state will need to support the central celebration of U’hola in Zuru; thus making it devoid of occult practices. A disregard may be viewed as contempt against the culture and the people. |
ACKNOWLEDGMENT |
Honestly, my sincere appreciation is to the Almighty God. I looke d up to a
dictionary for a clause that could best describe my profound appreciation to Mr.Daniel Sence , Mr. Mark Dudu Philips, Mrs. Elizabe th Rongo, Mr. Samuel Umaru (U’gamba I of Udaba) Late Mr Nathaniel Zomi (Post Maste r General Rtd) Late Mr. Michael Gujiya, Mr. Sunday Sabongari, who despite their tight schedules, created time and read through the manuscript and edited it. My appreciation also go to Mr. Ben Dikki my mentor and very good adviser. I am also indebted to those whom I had the reason to discuss this topic off-hand, among others, Esther Kar imu Manga. Above all my sincere thanks to Mr. Moses Dudu Rumu who accompany me on his motorcycle to various historical cities in Zuru land when I was interview and collecting the number of tribes, dialects and clans we have in Zuru land. Thank you so dearly. |
Copyrights (c) Bawa Amos K Sence 2014 |
Email-kibbamos@gmail.com |
© All rights Reserved |
No part of this publication may be re produced or transmitted in any form or by any means without the permission of the copy right holder. |
First publication Nov 2014 |
Printed by: |
The |
Lelna/A’zugru |
People |
Is Z ur u a |
La ng u a g e o r |
a Pe op le ? |
Fi nd ou t ! |
Bou ndaries Town s and Villages |
MAP OF ZURU A’ZUGRU |
U’H Y GU |
AA |
INTRODUCTION |
It is difficult to discuss A’lela region and its history without discussing the people
and how they migrated from where ever they came. From the available literature, there seems to be conflicting explanations about the migration of the people found in the area. In fact, quite a number of oral traditions exist and they are at variance with each other. |
In vie w of this, it is necessary to assume theoretical questions suc h as: Who are
the zuru people? What is C’lela? Who are the Lelna or K’lela? How, when and from where did the Lelna people actually come? These are the same questions that are asked by indigenous people of the land and differe nt people in different parts of the world about the people of A’lela. Some of us presume and give hypothetical theories that we came from the East and some say Lelna people are aboriginals. Fortunately, Le lna people have several account of their origin history in oral tradition. Some of which seems similar to the Jewish traditional history. One of the most popular of the variant forms of oral traditions held by the people themselves is the claim that Lelna are descendants of Dudu and Zegro. These allude to Adam and Eve in the story of creation. This will be discussed better in the first chapter. |
Let me quickly prepare your mine d by introducing you to this work about these
questions as you read through, because it seems to be the heart of this book. The Zuru people are indige nously referred to as Lelna in north-westhern Nigeria and are presently located in the south of Kebbi and Niger State. Their region is A’lela. This book therefore seeks to clarify some of these myths and claims. It is based on four basic considerations: |
– The migration of zuru people in brief |
– The land (Zuru) |
– The people (Proto-Lelna and Lelna) and the origin of |
– The Language (Proto C’lela) |
We have no conclusive evidence from pre vious oral tradition and assumptions as
to how, when and where from the Lelna people migrated. Perhaps climate and pests, fire and other natural disasters made it diffic ult to keep and preserve historical records. As a result, there were no written documents from that time to illuminate their systematic lineage. The old men who would ha ve told us in detail about our history orally or in written document before colonization had no formal education. The y are also not alive to give us solicited oral history. Some of them die d a natural death, while some died as a result of war espec ially during the then Kanta war around the fiftee nth century that lasted for forty years in Kebbi State, North Western Nigeria. |
Another natural culprit that made the history remote was migration. Hence it
made it difficult to have a conclusive history about the Lelna people as it is with other tribes and most languages in the world. Most tribes in the world do not have authentic histories of their origin and migration. An attempt the refore, to explain or trace a partic ular origin or the making; of a people, clan, tribe or language will amount to fishing in troubled waters. However, our origin is from Babel in the Middle East, going by the biblical account of the origin of all languages on earth. |
From the Literature written by various authorities and scholars, no one fact or
evidence has been substantiated and established as to how, when and from where Lelna migrated to their present area of domicile, Zuru (A’zugru or Copun A’lela). In this regard, one could view Lelna people’s migration from two perspectives. One is the actual and the other is the virtual. The virtual is the insinuation that the Lelna people migrated from Kebbi, Katsina and Zamfara; while the actual is that these suggested areas of migration are merely romantic guesses, and logically inconclusive. One may therefore look at Lelna people’s migration to their present location as complex in nature. |
My deductions therefore is, some of the authorities’ writing relating to the history
of Zuru (A’Zugru,) and Lelna as a people, is simply dogmatic because it is based on personal interest and subjective ideology. One could therefore say that the three phases of migration as suggeste d or claimed by some scholars may be seen as |
mere speculations. Since, history is the study of time in perspective, the materials
that make up this book are centerd on mental and oral scie nce, deducted from unwr itten oral history, which endeavours to explain the origin, internal migration and the true nome nclature of the people refereed to as Zuru people or Darkkar ri as aganst Lelna. |
Those who have made effort to write one history text or the other are people
who claim to be the majority, who have the tendency to dominate. Hence, they would always want to write the history of the so called minorities. Historical facts based on oral tradition reveal that the insinuation that the Lelna people are the descendant of Zamfarawa does not actually hold true. The so-called historical scholars distorted certain facts to suit their political dogma and greed over the Lelna. Let’s therefore enjoy these oral stories as we read further about the historic and internal migration of Lelna people from our elders who may pass on anytime from now. Another interesting part of this book is that, it discusses how languages or tribes are carved out from other “languages ” |
CHAPTER 1 Historical Route |
If the claim by various schools of thought is true that Lelna have a Western origin,
and that they migrated from somewhere to Senegal through Dakka to Katsina, and towards Dukku hills to their present location, we shall in the next chapter know whether or not the claims actually hold true or if there are proofs about their exodus and internal migration from where they came. Hence, there are three hypothetical historic routes as to how and where they really came from. This constitutes the subject of this study effort. The book is characterized by an effort of making an atte mpt to deflate the insinuation and wrong prese ntations of the Lelna people mistakenly called Zuru pe ople or Darkarkari. |
This chapter sets out to address the origin and system of migration by the
ancestral fathers of the Lelna from time immemorial to their present area of domicile, Copu na’lela. It is also aimed at frowning at the effort of some history or political scholars and students of history who rushed into writing the history of Lelna without having to ascertain whether or not such history holds true. Some of these claims are de vastating and, over time, have a te nde ncy of misleading assumption that can be diffused into the societies at home and abroad, which may like ly give birth to insinuations, wrong assumptions and distorted oral or written history. It is on the strength of these claims that we shall be looking at the three phases of migration as spec ulated by different people in different parts of the world about the internal migration and exodus of the Lelna people, as claimed, from Katsina, Kebbi and Zamfara. |
KATSINA |
On the 6th of June, 2012, I had an interview with the District head of wage,
Mohamme d Danbaba Bawa, about the migration of some Lelna people from where ever they came. He expressed the view that, according to his father, Lelna people actually came from Darka in Senegal, that may have informed the name Darkkarkari and over the years some of them migrated to Katsina, while some migrated toward Dukku (hills) in Kebbi State from Katsina. This stateme nt is in line with what I was told six years ago and repeatedly over the years by elderly men in the course of my research work. |
There see ms to be a preponderance of evide nce that the Lelna people lived in a
multi ethnic environment around Katsina, perhaps the languages and tribes within the geographical area of Zamfara, Kebbi and Niger States. In fact, their migration and movement can be discribed as a slow process, like waves on the high sea, moving in an orbital path like rulers in a conveyor belt, and broke into sections and units (languages and tribes) towards different directions. They are belie ved to have migrated internally through Katsina and spread in their numbers to various locations. |
One is not surprised therefore, that Ibrahim Badakkare, a k’lela man whose name
was bastardize d for Badankari ruled Katsina around the 16th century. That is to say, before he was confirmed a king, his pare nt must have lived in that area for hundreds of years. In fact, one would not be wrong to say the ruling class of the Katsinawa are of Lelna extract, since the chronicle of succession is hereditary. Note here that Badankari is not C’lela language, because, it has no meaning. The name Badankari is re placed for Badakkare in Hausa to mean K’lela. In fact, the Maguzawas and Lelna most likely share the same cultural affinities in common. I am afraid the indigenous tribes ma y even be genetically related to Lelna. |
Little wonder, some consonants in C’lela alphabet are borrowed from maguzawa
people. Perhaps, a DNA test will tell us better in the nearest future weather Lelna people are genetically related to Maguzawa people in Katsina or not. Honestly, if the claim for the Lelna we re traced to Ibrahim Badankari, since some of the Lelna migrated from Katsina, it would have made more sense than associating the origin of Lelna (Dakkarkari) people to somebody from Kano or Zamfara, whose reason for migration to zuru was as a result of economic attraction. |
According to oral tradition, some groups of people , Lelna among others, were
presumed to have migrated towards Dukku in Kebbi State from Katsina. Hence the name Dukawa who are direct extraction of Proto-Lelna people. From Katsina some of them spread in their numbers towards karishen, otherwise called Sakba to Zuru. They were all farming and hunting and later found those areas suitable for settlement. According to Mr. Sam Umaru, Katsina and Karishen were more or less the distribution point of various languages and tribes, eg Nupe, Ashingini, Gbagi, A’dara and Lelna. According to legend, the movement of some of these languages was from Katsina through Zur u to their present areas of domicile. It was further said that a fraction of Gbagi, Ashingini, Nupe and Adara people moved in conveyor with the Lelna and started splitting from around Karishe n area towards Zuru, Kebbi, and some exte nded their journey towards Minna in N iger |
state. Some journeyed w ith the Lelna people through Gwiimi, presently called
Gummi. The pe riod is not certain, but oral history suggested the 14th through the 17th Century It is practically clear that the Gbagi ’dara and Lelna people maintains co-existence correlation of character, traditions and customs from time immoral, that is why Gbagi people are briefly discussed here. |
According to legend, a fraction of the Gbagi tribe were said to have moved and
migrated from Katsina towards the South-East and called their brother to “come and rest” in their language “Zagbayi” hence popularly known as Zaria The Gbagi people are also widely spread around Kadunaka, since the Hausa man could not pronounce “Kadunaka” in C’lela language he nce “Kaduna” and “Zagbayi” in Gbagi language this we shall discuss latter. The Gbagi people are also spread around Abuja, Niger and Nasarawa state, in Nigeria, where it is presumed they were. |
The movement of all these groups was in waves, sections and units according to
their tribes and clans. They broke into sections and units, and spontaneously spread in phases. None of these groups could claim they migrated first from either Katsina or anyw here they may have come from to their present area of location. Above all, going by the prehistoric and historic movement of these groups especially the Kainji group of languages, linguistic evidence suggests Katsina origin via kebbi for the proto-Lelna: their extract, Nupe, Ashingini, A’dara Achifawa and the Gbagi tribes. |
If the hypothesis of their western migration is considerably factual and indeed
they migrated through Katsina, it is certainly not far from our neighbouring countries. In the course of migration they spread to different direc tions and kept on migrating over the years until they found where they could either hunt or farm. Howeve r, intertribal wars and chieftaincy disagreements are very strong factors that informed migration. |
DUKKU HILLS |
Those who migrated from Katsina to Dukku hills deforeste d the area. According to
Captain Danbaba Rtd, after some years in Dukku hills, the chief of Ar’gungu, one faithful day, went to see the chief of Dukku, who was K’lela man, and reported to him about the misunderstanding between him, sarkin Doso and the plan to stage war against him. He humbly requeste d that the chief of Dukku should assist him |
with his men to enable him fight the war against sarkin Doso. The chief of Dukku agreed and they fixed a date as to where they would meet. |
On that day, the Lelna people, kingawa, laid an ambush against the Zapremawa
people west of Dukku hills between the town of Tarasa and Arewan Dandi, as instructed by the chief of Dukku. Another group of Lelna called the Kingakwe laid an ambush at North-west of Argungu. While they were laying ambush, they saw people passing by a few meters from where they whe re positioned. In their Language of C’lela they said “Got to bo na na!” the Kabawa peo ple that were with the Lelna on hearing “Got to bo na na” could not pronounce it Instead they said “Gotomo” Hence the present day Gotomo town whic h is close to lwasa |
Capt. Dambaba Rtd. further said it is also important to note here that Kingawa
and kingakwe people are the off-shoots of the Lelna people, but by reason of migration the Kingawa people are separated and are now in Doso in Niger. The reason w hy the Lelna assisted sarkin Argungu was to protect the area from being captured by the Zabarmawa people. However, the foregoing view, Danbaba said is his personal deduction from oral story told by elde rs past, some of whom may be living today. This elders themselves had no documented materials to support their story, obviously suggesting that the story were like batons that a member of a team in a relay race passes to the next in the same wa y as I am here passing them on. |
According to legend, Over the years of war, from Dukku hills, some of them
migrated towards the town of Kebbi (Kabobi) while some migrated towards Borgu and Dukku in Sabongarin Ushe in A’lela (zuru) land. Those who migrated to Kebbi (Kbobi) were the Lelna who fought the then Kanta wars. |
One ve rsion of the oral tradition holds that Kanta was said to have hailed from
Katsina. Mr Sam Umaru the u’gamba of u’daba is of the view that Kanta came from ’lela land and migrated to Kebbi though his timing of migration was not clear. According to oral tradition, he met Lelna people, among other tribes, whose pre-occupation was hunting and farming in the area. He claimed supremacy and dominance over these groups of people. According to PG Harrison, the Lelna became part of Kanta’s infantry soldiers (Dakaru), because the Lelna were brave, strong and fearless. |
During the conquest of the Hausa states by the Askia of Songhai, Kanta suddenly
revolted and decided to fight against the Songhai dominance. So, he hired the Lelna people to help him fight the war to actualize his expansionist and rebellious militant ambition, to capture Kebbi among other states. These are some of the reasons that informed the idea of the war. |
According to Alhaji Isah Tahinta the war lasted for forty years. During the war, the
Lelna people were tired. As a result, they started migrating from Kebbi in their numbers, looking for a place to enable them settle down to farm and hunt wild animals. Kanta observed that the strength of his soldiers was reducing by the day. So, he asked some of the elderly men whether the people were running away. The elderly men told him that no body ran away, that, the people only went to the bush in search of where they could hunt and farm. So, Kanta belie ved what the old men told him that actually they were really migrating to a place where they could have peace. |
Meanwhile, Kanta had already built for himself a canoe and had horses which he
used during his inspection tours, in the rainy and dry season. During one of his inspection tours with his lieutenants while on a horse, he ran into a cluste r of Lelna people whose military strength he relied on. They were migrating from place to place in search of a better place to live. So that they could settle down after fighting series of wars for years. Oral tradition said as soon as he sighted them he exclaimed in Hausa “ r! Gasu sunyi gungu!” Meaning “ Oh! Look at them they have formed a cluster ” nd later this became the name of the t own presently known as Argungu. |
The claim by bdullahi Ndagi in his book Titled “How all the Tribes originate d
from Nupe” that Kanta was a Nupe is controversial This c lai m could not have been possibly correct. There are romantic guesses about his origin and exodus. Some schools of thought had it that he was a Hausa man; according to Mr Samuel Depte in his thesis, he said Kanta is K’lela man. In the neighbourhood of truth, the claim that he is a K’lela man has some element of truth because of the circumstance that surrounded his existence based on oral traditions. Such circumstances include: |
1. That he haile d from Katsina in a convoy of some Lelna, although he met other Lelna people who had since lived in that area. |
2. At his arrival, he identified and formed alliance with them. |
3. And that if he was an Hausa man, he could not have started war against his brothers, the Song hai and Asbinawa. |
4. Those who fought the Kanta war obviously were the Lelna who were
the foot soldiers of the militant rebel, Kanta Kantaw and that he was called Kanta because he uses the left hand to fight. |
“Kanta” means left hand in C’lela language and Kanta- kantaw means
someone who uses left hand to shoot bow and arrow. kanta is what the Hausa man says because he could not pronounce kantaw. However, if pronounced, it simply means “Left” or somebody who uses left hand or an expert in the use of bow and arrow. |
5. There were no facts written that the Nupe people fought or took part in
the war. So it could not have been possible for him as a Nupe man to lead hundreds of Lelna warriors. |
I differ to disagree with Ndagi bdullahi in his book title d “Nupe the origin ” How
all the tribes of Nige ria originated from N upe where he said in pages: 47 No 421 and 422 respectively and I quote P47 no 421 “The name rgungu one of the regional capitals of Kebbi Kingdom was originally Gungu in the days Of kanta. But Gungu is also the name of Kin N upe In former times ” |
P47 No 422 “Gungu is in effect a dialectical form of Dunguru |
(Zungeru) Guangara or Ata Gara which is the Name of the Nupe Empire in present times” |
In my vie w, Ndagi Abdullahi’s stateme nt holds no water. Gungu is the short form
of “ r! Gungu” ccording to oral tradition the name Gungu or r!gungu was informed, when Lelna people were migrating during the then Kanta, Kantaw war, looking for a place where they could settle. In his choice of words he exclaimed “ r! Gasu sun yi Gungu” is referring to the Lelna people. Hence gungu as derived from the exclamation “ r! Gungu” Based on this one will be convinced that the present Argungu as one of the regional capitals of Kebbi kingdom as it were, was named after the Lelna people. |
Therefore, our sense of intuition should inform us that Gungu is the shortened
form of “ r! Gungu” Ndagi did not consider what informe d the name rgungu or Gungu. He was only interested in the meaning of the word and disre garding its linguistic genesis. Gungu could mean something in any language, like he claimed, |
but literally, Ar! is simply an exclamation and Gungu means cluster as in Ar!
Gungu which is an Hausa exclamation. In effect, the Lelna people could have been possibly labelled as “ r! Gungu ” He nce they were t he reason behind the name; just like they were labelled Dakaru or Badakkare by the Hausa man. Honestly, If the claim is true that Kanta, Kantaw is K’Lela man, what stops one from be lieving that what he might have said was “ r Gasu a D’kungu” or “got na na Ed’kungu” But when the Hausa man was to pronounce it or put it on paper, he said (Ar! Ga su sunyi gungu Hence Argungu). |
During the war, the group of young men who were initially left to find out how
they could move from that area finally got the routes as to how they could migrate. Some of them went back and left some in the thick forest by the shrub called C’lali /C’lela, to inform their parents and brothers as to how they could locate them in the forest by C’lali/C’lela shrubs. So, they kept migrating in clusters in search of a better place to farm and hunt, C’lali or C’lela is as old as the Lelna people from antiquity. |
C’lali shrubs served as a sort of defense for the Lelna, in case of any outburst of
war, because of its poisonous and clustered nature, such that, if an enemy saw the C’lela shrubs from a far distance, they would be scared, thinking that there were so many people. So, that was how they starte d migrating from one forest to the other, locating themselves by the C’lali / C’le la shrubs towards Argungu, Alero, Gwandu and Gwiimi (Gummi), to their present location which they deforested after forty years of war. Following the train of migration we shall discuss C’lali and C’lela in the context of a people and a language of t he people in the next chapter. |
Alhaji Isah Tahinta on october. 5, 1989 explaine d further that according to his
father, Lelna left Gwandu and migrated to discover a forested area that was inhabited by animals. They lived in a cluster by dead dry tree called k’guwami, k’kungu. During the dry or cool season they used part of the wood to make a fire to warm themselves against the cool. The forest was inhabited by Gwiimni leopards. K’kungu means log of wood and Gwiimi means Leopard. He said the present Gummi was originally called Gwiimni because the area was inhabited by leopards, until it was deforested by the Dakkarkari hunters, Lelna people. The case here is synonymous to ’zugru or ’zurannu |
The account believes that the migration of Lelna is in phases and each time they inform the ir brother they left behind where they were in C’lela they say “Got na |
co vannan Gwiimni re ne” “Meet us in the place where leopards (Gwiimni) are”
The Hausa man on hearing G wiimni could not pronounce Gwiimni. In an attempt to pronounce Gwiimni he said “Gummi” hence the present Gummi tow n in Zamfara state. Although, another version had it that the present Gummi was deforested by a K’lela man calle d Gwiimi, which ever way, what is important is that the Lelna people deforested the area and their old settlement are still found in the area today. |
There are traces of settlements that suggest Lelna people had lived or migrated
across these towns mentioned. The Lelna who migrated from these areas through Gwandu towards the present Gummi town were the people who deforested these areas. Just like we have read, oral tradition reported that the king makers in Gummi town today are the Lelna people who lost their identity to the influence of the Hausa people who came and met them there In fact they are “Hausanized ” but they know it right within them that they are not Hausas but aboriginals of Zuru people in Copuna’Lela. Meanwhile, a fraction of the group of Lelna had already migrated from Ke bbi (Dukku) hills towards Borgu and moved southeast toward zuru/copuna’lena. |
The period of their migration and e xodus from Kebbi, Alero, Argungu, Gummi,
and Borgu towards Zur u is not clear to us; but oral tradition suggested the 15th century during and after the then Kanta kantaw war that lasted forty years. Their migration to Zuru was cased by these wars before the advent of the Jihad in 1804. |
Danbaba Bawa further shared with me that one K’lela hunter migrate d from
Gwandu, the ir old settlement, as a result of hunting expedition and settled in a place. Over the years he began to receive visitors. In the language of C’lela he would tell his younger brother “Ne o D’bo Kotk kad nama which means give him a potion of meat from the animal that was killed. The Hausa people got used to the statement “Ne o d’bo” Each time they want to go to visit the K’lela they will say let us go to Bodinga since he could not pronounce “ne’ o d’bo or D’boo” this lead to the name of the present day Bodinga town D’bo as in Bodinga is twenty seven kilometers to Sokoto city, the capital of Sokoto State. |
ZAMFARA |
One account holds that the Dakarkari, otherwise known as the Lelna people were
descendants of Dakka. Dakka Yunusa was claimed to be the ancestral father of the Zamfarawa. In other words, it suggests that Lelna people are descendant of |
the Ac hifawa. The account asserts that the Lelna people are descendant of Bogaji
from Bukkuyum. In fact, recent finding have established and revealed that these claims is not true of the Le lna people. According to legend, Lelna people had migrated through Gusau from Gwandu and Gummi after the war, towar ds Kotorkoshi, Bukuyum and met with other Lelna who originally migrated from Katisna with other tribes. Among others, were the Nupe, A’dara, Gbagi and kambari who ke pt on migrating toward Sakaba and Copun a’lela etc. Some of these villages were rule d by the Hausa, reason being that Lelna people look at ruling as a lazy man’s work; instead, they were engaged in far ming and hunting. |
According to Alhaji Isha Tahinta, he believes and shared with me, that there was
misunderstanding between the Chief of Bukuyum in the person of Danjibo and one of his worke rs named Bogaji, over the issue of traditional chieftaincy. So Bogaji now left and migrated with a few of his people who did not consent to the leadership of Danjibo. Bogaji migrated across a river called river Ka and eve ntually founded Zugu and ruled in the domain for some years. Bogaji is from Achifawa language. So when the chief of Bukuyum heard that Bogaji had settled in Zugu and that he had a lot of followers, emphasizing that he is the Chief of Zugu, the Chief of Bukuyum ordered for Bogaji’s arrest eithe r dead or alive. So, his lieutenants went for Bogaji. From a reliable informant, Bogaji heard about the plan against him. So, he fled from Zugu town to the chief of Sindi on his horse. As days, months and years we nt by, the chief accepted him and in fact trusted him. Hence, he became more of an errand boy for the chief of Sindi, taking and recovering messages from the neighboring villages to and from various chiefs. |
ccording to kaka Nenge Pasali in U’shindi on 18th November 2013 he said and |
quoting his Father that, the kingship institution in U’shindi and U’daba was
founded by two brothers. He claimed that the elder brother established the Kingship institution in U’shindi and the younger brother also founded the kingship institution in U’daba whose name was not mention to me. But according to Kaka Audu Zoma K’shindi on the same date said it was the son of Gamu Gomo who established the kingship institution in U’daba. But he has not told me we ther Gamu Gomo was the first king in u’shindi and the claimed son’s name was also not mention. From the account deducted from Alhaji Isha Tahinta and Kaka Audu Zoma it therefore means that, Bogaji actually met Le lna People in U’daba who had long lived before the 17th century. |
Alhaji Isah further said, in the process of delivering messages, the Lelna people in
Zuru (U’daba) soundly trusted him and decided to give him their daughter (late Ladi) a K’lela woman for a wife. He then married her. So Bogaji married her with the consent of the Chief of Sindi who gave his approval. In appreciation of what the Lelna people had given him, as in the ir daughte r for a wife , Bogaji decided to settle down in U’daba and had offspring’s by the K’lela woman. Yet another reason was to build up the tr ust between him and the Lelna. |
Before Bogaji chose to settle in U’daba, there was an existing Gomo “King” who
was then Gonvanme nke Chief rain maker who ran the affairs of Lelna people in “U’daba”. But when Bogaji finally settled in Dabai, the Lelna people allowed him to run the village administration because he could speak Hausa language. Bogaji was fronting for the Lelna. But anything that had to do with the tradition of the land, it was strictly handle d by Gonvan menke and other traditional rulers. But he was trusted to run the social and political matters associated with Le lna of U’daba as long as it had nothing to do with the tradition of the land. |
Until his death, around 1803, Bogaji played his game well and eventually became
the chief of Dabai, approximately in 1795. He was not yet confirmed and coronated in accordance with the tradition. Even though he was not confirmed, Lelna could not refuse, bec ause it was evident that Bogaji had been running the administrative matters of U’daba. |
Having been accepted by the Lelna people, Bogaji sent a message to the then
Chief of Sindi, Malam Ali, whose wife was a k’lela, (he r name is not certain) but later changed to ‘Umma’.The chief of Sindi acknowledged the receipt of the message and gave his consent to them to anoint him. That was how Bogaji began to rule. He ruled approximately 1795 – 1803, although this is not certain. Chief, Zadna Gomo, ruled from 1809 – 1809. And Chief Yage Gomo ruled from 1858 – 189l. Also Nenge Gomo ruled from 1893 – 1907. |
The statement that Lelna people are descendants of Zamfarawa is certainly not
factual. Only a fraction of Lelna people in U’daba could trace their origin from Bogaji “ lthough is true that Bogaji got married to a K’lela woman by whom he had children who could rightly claim descendant from him, that does not make it equally true that all Lelna people in totality descended from Bogaji as some of our historical chronicle claim ” “The fact that one is born in a car park does not make him a mechanic or a driver” fter all Bogaji met Lelna people in U’daba to have married K’lela woman There fore, the insinuation that Lelna people are |
descendants of Achifawa can not be true. The Lelna people in U’daba, whose
ancestral father is Bogaji, may be called Dab-Kogno, kog-dabna or kog-lelna if you ask me. This is the dividend of inte rmarriage. |
CHAPTER 2 |
Zuru, Copu Na’lela |
THE LAND |
A’zugru |
Zuru is one word that has suffered untold scorn and abnegations in the hands of
the non Zuru people “This attitude of looking down on the name has continued unabate d to the present” and one wonder why. In my opinion, it is simply knowledge and communication decay The “status quo ” has been adopted by non-indigenous people as a better option. This has forme d a stigma that misled a lot of people at home and in the diaspora, the reby giving room for the enthronement of its exact opposite; Zuru man or Dan Zuru as against K’lela or Lelna. |
However, the etymological synthesis of the variables is discussed in the next
chapter. I will be using these words: Zuru, zurannu, and A’lela, proto-lelna, and Copu na’lela interchangeably. The idea is to get rid of some words that are in use, which are very insulting to the personality of K’lela or Lelna people. |
The word Zuru which is dialec tically written as ZURU is derived from C’lela and not
from the Queen’s English. It is best pronounced and written as zuru zurannu or A’zugr u. Zuru is adopted as a name of a town and a Local Government area located in South East of Kebbi State, in North-western Nigeria. The people of A’lela are hospitable and friendly. The people, otherwise legitimately call Lelna, speak proto-C’le la and C’lela as a regional language. |
Zuru is not a name of a person; neither is it a name of a language of a people , as
people will always say “Dan Zuru” or “Zuru man” to mean the language and the people. This mistake of identity has been lingering for decades. The one general language is C’lela with various dialects The man or woman is K’le la as in K’gaari k’hunu, k’paku and K’wipsi, to mention but a few. These are the extractions of the proto-Lelna, speaking the dialects of proto C’lela of Sencne, Mangna, Dabna, Zugarnu, Rebna and Panni, among others. The languages and tribes are found in Zuru (Copun na’lela) in the five chief doms: U”daba, Fakai, Donko, U’hya agu, and Sakba. The people are predominately farmers, hunters and warriors. |
The present A’lela or (Zuru land) is situated and located in the South East of Kebbi
State in North Weste rn Nige ria, between latitude 110N & 120 45N and longitude 40 31 and 60E. It shares boundaries with N iger state/Darangi. Zuru land has natural geographical steep sided hills which are of quartzite rock in nature, with little or no soil on the hills. The height of the hills is estimated to the range of (200-400) feet from the Northern to southern part. The tribes of the Lelna people who are living on or by these hills are the Mangna, Panni, Sencne, Denkarne and Dabna, to mention but a few. Over the years, some of them later moved down wards as a result of economic attraction to the forested area k’zugu to either farm or hunt. |
According to elders opinion among others, the sumdoro 13th Mallam Adamu,
Baba Sule, late Kaka mani who is about 103 years of age shared with me and quoting their parents “that the present Zuru town was a pristine uninhabite d forest land mass as far back as the 14th-15th Ce nturies. It was the habitant for wild animals, with lion’s (Zurannu) pre -dominating. Over the years, the tribes and clans of Passno, Umnu, Denkare ne among others were living on the hills around the swampy forest and they used to come down to the swampy forest to hunt. in their language of C’lela they said “Can havan k’zug a zurannu an hobo” Please what did you say? In Clela it simply means “We are going to the swampy forest where Lions are to hunt. That was how they started hunting in the forest calle d K’zugu. Over the years they gradually deforested the land and began to settle down there. They were killing these wild animals for meals. |
The fact that the Lelna people deforested the area kille d and drove away some of
the lions informed the name for the people Zugarnu, from A’zugru in A’lela. Frankly, w hen Rev. Joe Olaiya saw the C’lela calender, he was very right when he said “The Zuru people conqured the lions and took over their land ” In effect a Zuru person refe rs to the people of A’le la as to the tribe that deforested the area. In addition, their expertise in the use of bows and arrows in hunting expeditions, earned them the name warriors. Lions (Zurannu) inhabite d the forest So the Lelna people called the place “ ‘zugru” or “ ‘zurannu” which means swampy forest where lions are living. Nevertheless, the Hausa Fulani man could not call “K’zug a zurannu” let alone “ ‘zugru” He pronounced it the way he could as “Zuru” as a matter of fact the K’zugu forest was also an ad vantage for the Lelna people during wars. |
Also around the 18th century, the name was bastardized by the then British colonial administrators where the y Omitted letter (a, n, and n) as against |
Zurannu. (Lions) and omitted letter (A), apostrophe (‘) and letter (G) ’zugru and
called it “Zuru” to mean the town The use of the lette r ( ) the postrophe (‘) and the le tter (G) as in A’ Zugru to mean forest of lion, hence the town of the Lelna people and letter (a, n, n) as in zurannu to mean lions were dropped therefore it is meaningless, despite the omissions of the word Zuru, Zuru still has Meaning in the language of the people. Therefore, the right way to write and pronounce it in C’lela language is “ ‘zurannu” meaning place where lions are living and “Zuru” as in Zuru means Lion. |
There was no historical fact or evidence that our ancestral fathers told the white
men that Zurannu or A’zugru existed as a reference to the domain. They we re not educated to that extent. But, one could easily understand or conclude that the Lelna people may not have told the white men that the word zuru was actually a bastardization of the word A’zugru by the Hausa Fulani man simply because they could not pronounce the name as in K’zug a zurannu, let alone A’zugru. Since then, the white man adopted the name ZURU at the expe nse of ’zugru at least to suit their purpose because it was difficult to w rite and pronounce the names dialectically correct as Zuru ’zurannu or Zug kan Zurannu |
The name Zurannu in C’lela language was as a result of the fact that lions
inhabited the forest in part of that region of A’lela, Zuru, hence Zurannu or A’Zugru. Just like a popular case about the Gwari people indige nously known as Gbagi, Zabgyi, presently called Zaria, Kadunaka called Kaduna, Jaba as ag ainst Ham, and Jes called Jos and Kembeyi as in come back, as kambari and Tadurga as against Tadroga Meaning “they will came back” and Chinoko against Conoko? Conoko bo? “Meaning can we come?” Senchi against Na swenchihi /Sence in C’lela language. |
In the case of Kaduna, on 8 August, 2012, I was sited in a bush bar in company of
Mr Danjuma Kondo, a lab scientist and a lecturers in college of Agriculture Zuru. According to him he said some group of hunte rs Lelna from Zuru went for hunting expedition around Kaduna, and they ran into a hostile crocodile and strange things happe ned. So, the y could not hunt that day. On their way back, they me t another group of hunte rs and reported that, kadunaka he nce the name Kaduna. |
In the case of Zuru, if the Hausa man and the white man were told that the Lelna
people pronounced the word as Zurannu, Zurnu, A’zugru, then, they have written and pronounced Zuru as against Zurannu, A’zugru or Zuru in error. However, one would have every reason to believe that the y were not told how it should be |
written since our forefathers were not formally educated The word “ zuru” with
or without the letter (n) and (a) as in “Zurannu” or “ ‘zugru” is certainly not an English word Rather it is C’lela language meaning lion as in “Zuru” and lions as in “Zurannu” or Zurnu |
What makes me happy is that those non Lelna people pronounced Zuru
dialectically correct as if they know the meaning and studied it. If you are K’lela reading this book, try to confirm it; call a non K’lela certainly not a Yoruba man, then, ask him or her to pronounce this word Zuru or Zurannu, do that now and liste n to his or her pronunciation, you will discover that the sound of the word (s) is pronounced in C’lela language correctly as if, the person is K’lela, especially somebody who is not familiar with that word. It is also very important to note that the right way of wr iting “Zuru” or “Zurannu” is by the use of grave descending intonation as Zuru/Zurannu “ rather then” grave ascending as in (Zuru / Zurannu). According to Professor Samuel P. Ango. |
Infact, you can’t believe it, during my interview as a guest speaker on Capital TV,
Kaduna with a journalist Hajiya Hadiza Bayaro she pronounced these words “pe etsa D’lela” and “ ‘zugru” dialecticaly correct as if she were K’lela woman My friend Ogechi Okoro, a student of Kaduna State polythecnic also pronunced these words “Tap kam ta caa da” and “S’kwere” as if she were also K’lela In fact I am impressed.. |
IMPORTANT |
Deductive Summary |
Let’s judge the book by its cover page as it reflects the content. Stop reading now.
Before going to the next chapter, pause a w hile, then turn back to the cover page of this book. Open the third page, see and study the pic tures carefully, if you have done that I am please d to inform you that the clause K’zug a zurannu is where the word zuru is derived from. In which case, |
1. K’zug a Zurannu—means Swampy forest where lions are living. |
2. ‘A’ in this context as above– means position ”on” land as in |
3. ‘A’ zurannu whic h means place where lions are. |
4. A’ zugru is the short form of writing K’zug a zurannu, which also means |
Lions living on swampy forest or forest land |
5. The words “Zuru” and “Zurannu” on the cover page are not English words. |
The British colonist mispronuced it. The original word is “Zurannu” or
“zurnu ” meaning lions in C’lela language. But the Whiteman could not pronounce and write it as “Zurannu” Rather they wrote Zuru as we have seen above , to mean the town. Either way, it still has meaning in C’lela. Hence, lion or lions. Zuru is the singular for Zurnu or Zurannu and A’zugru is the town of the people of zugarnu in some cases written as Zugurnu |
6. Zugarnu or k’Zugu – means people living on swampy forest of Lions |
7. Zugurnu – simply refers to to the various tribes and clans that constitutes |
the people, hence, Zugurnu |
8. The lion and lioness you are seeing on this page are called “Zurnu” or |
“ ‘zugru” where the word Zuru is derived from. |
9. The thick forest as seen on the land is calle d K’Zugu. |
OTHER THING S TO KNOW |
10. K’Zugu means (forest) swampy forest |
11. K’Zugaru -someone from A’zugru town (zuru) |
12. Lelna are the people. |
13. K’lela is the woman or man. |
14. D’lela-is the culture of the Lelna people. |
15. Copu na’lela is the geographical land of le lna people |
16. Copu A’lela/ A’lela is the region of Lelna people. For example Sence, |
U’manga, U’reba, U’daba,Sakba u’rogo area. |
17. From the above explanation, you can see that the word Zuru simply means |
lion and does not also refer to a people. In fact, when Panam Pasy Paul
visited Zuru he said “He will prefer the men to bear the name ZURU ” Little did he know he was right that there are people called Zugarnu or Zugurnu who actually deforested the area that was inhabited by the lions. |
CHAPTER 3 |
Deforestation of ’zugru Zuru |
As we have just read, note here that the true nomenc lature of the word Zuru is
derived from K’zug Azurannu or Zug Kan Zurannu. Which also informed the derivation of words like ’zugru K’zugu Zugarnu and Zugur nu Having known this, it is also very impor tant to know the area called ’Zugru / K’Zugu when and by who and how the area was deforested We don’t know who discovered water but we are sure is not the fish. If the last years when our ancestors lived were to be the coming year, today would have bee n history authentic. |
However the area ’Zugru / K’Zugu is between an unfriendly valley in the present
day village of Umu Passo Darklo Semc’lali Donbo gomo Denkare Waak na Zugru (Zango) otherwise called K’Zugu (Swampy Forest) The camp of the lions extended towards sinia and Gen Gramache. These areas used to be a thick forest (K’Zugu) in habited by wild animals lions Zurnu as the majority he nce the name |
’zugru ’Zurannu or Zug’kan Zurannu Which simply means swamp forest where |
lions were as we have initially read. |
In effect the names ’Zugru and ’Zurannu do not refer to the region of Zuru
land in it’s totality rathe r it should be seen within the contest of the area or towns mentioned above. The tribes living by these unfriendly thick forest a re ide ntified and name d with their respective settlements as mentioned, the people almost lost their tribal identity, and are by description called Semne, Ak Zugu or Zugarnu. They are further classified into two categories (1) Zuru West {Zug garnan seme} (2) Zuru East {Zugar nak waa} |
In the context of this work, the people called semne are people we have just
mentioned in the likes of U’mnu Passno Darkelno Semcilalini and Denkarne to mention but a few. Seme or se mne simply means people living by or on the hills as earlier discussed, who migrated from their old historical city. (Lia sempansi, lia Neene lia semu Goso lia cepk’c ’gomo and lia Depci) |
ZURU WEST (Zugarnan seme) |
The Lelna people living on and by the side of the hills in the Western part of the
area called ’Zugru are by description calle d k’zugu Zugarnu or generally known as semne. In effect, the Semne people were the first settlers in the area. According to le gend, it was said that there are three hunters who deforested the |
area in orde r of their migration to the area. Mallam Abubakar Danladi village head
of Umu in the presences of David Gramache (K’comtav Gomo) and Damana Na’alla who also contributed in the discussion on 17th February 2013 said that their grand parents told them, that, one Deklo who was a great hunter was the first hunter who lived by the hills and deforested the area following U’mnu who were originally known as (rusumnu) and Denkarne. Note here that, Denkarne is not a tribe or a clan of a people, rather, a name of a per son. Denkarne is derive d from the name Denke who was a hunter and of Dungnu extraction by clan, he founded the present day Denkarne. Denke is their ancestors. Over the years of war one of his son whose name or nick name according to Mama Dorcas Ezra Dikki who married one of their sons said “his name is Gwanta” Gwanta Brigam Lade migrate d to Lia sance and established himself there hence, his offsprings Denkarne who are originally the extraction of Dungnu clan from Zugarnan seme, Ak Zugu or better still Zugarnu locate d in West of ’zugru |
ZURU EAST (Zugarnak waa) |
The people in waakna Zugru are originally semne people from the hills, their
dialect and clans that constitute the population are extractions of the indigenous clans of either U’mnu Denkarne Passno, Dekelno with their respective clans in units of the major clan, from seme or semne in Zuru West. These clan migrated towards Bedi. |
Legend has also revealed that the othe r group of settlers in these areas of Rwahin
Zuru (waak na zugru) migrated from Seme, hence Semne. Oral tradition reveals that they were the first tribes found in this area. In fact, the timing of their migration and the deforestation of the area (waak na zugru) by the Semne tribe was not clear to people and cannot be substantiate d because it is oiled with romantic guesses. However, oral tradition in the neighbourhood of truth about their migration and deforestation of the area suggested 14th century. There is still evidence of the old settlements of the Semne (Sundorno) tribe as the first to settle in the area. Following their migration during and after Nagwamatse war from Katsina were the Hausas hence palana. |
The Palana clan and the Semne (Sundorno) tribe, like any other tribe who
migrated from Katsina via Karishen, as we have seen in our pre vious chapter, are those who during and after the war migrated and spread in their respective clans and tribes through Alero,Argungu,Gwandu, Gummi into the region of A’lela and deforested most of the towns in the four walls of Zuru, namely, Sence Dogno, |
U’daba, Pani, U’Manga, Fakia S’gogo and Kele towns, among others. The
migration of these groups was instigated by the then Kanta. Kan tawa war, yet another factor was hunting expedition. |
Little Wonder, all these tribes and their respective clans have the ir old
settlements in the same axes on the hills located in the Western part of Zuru land. Before and after the then Nagwamatse war, most of these tribes migrated from the hills, their old settlements towards the area of Zuru as a result of economic attraction, which include d farming and hunting expeditions. They migrated from the hills and later spead again around the region of A’lela to deforest and found most of the towns that constituted the population of Zuru land or A´lela e.g. Conoko, Ureba, Wage Tadroga lamawa Bedi D’kooto Donko Kanya Diri Gwazawa to mention but a few These towns were farm lands (C’bella) |
It is therefore clear that the people that deforested Zuru land or A´lela are the
tribes and their respective clans me ntione d above, who migrated originally from their old settle ments from west of Zuru (apala) for a greener pasture “We don’t know who discovered water in Zuru, but w e are now convinced that it is the Lelna from the hills located in their respective old settlements that first deforeste d the land and inhabited the water certainly not the fish” |
As a matter of fact, the area called Rwahin Zuru (waak na Zugru) was said to be
deforested by semne (sundrono) until the coming of the Hausa hunters. One may wish to know where and how they migrated to the area and who were actually the first to migrate that deforested the area. Let us therefore discuss the semne people and those groups of tribes that migrated to A’le la region from Katsina to the area calle d Rawhin Zuru, in Zuru South-west. Wa ak na zugru |
According to Capt. Danbaba Wage Rtd., the district head of Wage. Said, one clan,
or a group of Hausa hunte rs, were originally from Katsina and later migrated to Semri, now in Zamfara State, close to Kogo. From Kogo, Semri is located north- west, and from Magami Maitroko Semri is southeast, and from Paskari Se mri is south west. The Semri people were under the leadership of one Kogo Bohogan Gulbi. At a point during the era of slave trade, Kogo used to capture the people and sold them to slave merchants. When the people discovered that Kogo continued his habit of capturing people and giving them to slave traders, they decide d to migrate away from Semri to Dan U’maru. |
When the colonial masters heard it, they came to Kogo and ordered the arrest of
the Chief of Kogo. His praise singe r requested the colonists to please allow him sing for his master. They gave him audience and he sang for him in the following words “Kogo bahagan gulbi inda re zamu gana in babu re ko too sai wata rana” and he simply ran into tears in sympathy of his master as the colonist took him away to an unknown destination. |
Shortly after, the people started migrating in their numbers towards A’lela
(A’zugru) and the thick forest, (wa ak na zugru). When they arrived, they met Lelna people (semne) who were also referred to as Zugarnu. So, they settled “ pala -pala” by the thick forest “ pala -pala” simply means a position located neither west nor east. That is where the name and clan was derived and that also earned them the name “palana” by reason of description One important question to ask is where do we classify these Hausa hunters who are referred to today as palana. The semne people have over the years already taken care of that, but if you allow me I will call them “kog-Lelna” Let’s see what and how the semne called and classified them. |
Over the years they socialized with the Lelna people, the semne in particular, who
are also called sundorno, because they could speak Hausa, so they took advantage of it and began to lead (as sarki), while the semne were left to face their traditional Chieftaincy as (Gonvan D’kaba) till date. The palana became part of the Lelna simply because they have lost their Identity and as such are now called “ondab nan K’dada” But one beau tiful thing I did notice was their tribal marks and race what Le lna call “M’hune” gave them the identity of Katsinawa people and is quite different from the se mne clan and othe r Lelna people in the area and in “copu na’lela” infact I was convinced that they were actually Hausas who lost their identity to the Lelna people over long years of social inte raction. |
nother way of ide ntifying them easily is by their tribal marks that look like a “u” |
sharp caving up from the side of their face through their che eks that actually gave
them the identity of Hausa people who originate d from either Katsina or Zamfara. This mark is also found in a group of clans in u’daba. U nfortunately, for some of the Lelna people, they were lured to doing the same facial marks as the Palana. The idea was to corrupt the original C’le la facial mark so that they could take cover to gain acceptance in A’lela. In the nearest future. Little did they know that, a Gorilla is different from a monkey. |
The fact of the migration of this people from Katsina was also confirmed by Baba
Gano in wa ak na zugru who also told me that he is K’pala “My recent interview with him on 1/May/2012, in the presence of Mallam Garba and Mallam Musa Mohammed is presented verbatim below ” |
Amos What tribe are you? |
Baba I am k`pala from Zuru tow n, here, and I belong to zugarnu tribe. |
Amos Where did the palana people actually come from? |
Baba The palana people came from katsina. They are called Kastinawan Laka. |
Amos What about the sundorno? |
Baba The sundorno am not sure |
Amos Were they Achifawa or they migrated from Zamfara |
Baba Honestly, I don`t know. |
Amos Were you people Lelna from Katsina or you were Lelna |
when you came here. |
Baba No, we came here as Lelna from Katsina. |
Amos So, how did you migrate to A`le la and why did you |
Migrate, from where ever you came? |
Baba Our forefathers were hunters so they migrated to |
A`Lela as a result of hunting expedition; and be informed |
that one of our ancestors founde d wasagu (U`yhaagu) |
(SUNDORO) SEMNE |
The people referred to as Sundoro are originally Semne people who migrated to
K’zugu (swampy forest) Therefore the question is what is sundoro and does the word sundorno actually mean clan or tribe of a people? One version has it that the sundorno people actually migrated from Zamfara in Bukkuyum to A’lela in |
waak na Zugru, and that they are Zamfarawa people. However, not enough of the claim convinced me. But let’s see the version that seems to hold water. |
In my interview on 15th April, 2013with Mallam Doga sarkin Gabas of Rafin Zuru,
Baba Noma and Mallam M usa B. Mohammed, who shared in the same view expressed that, there was a K’lela man who is K’seme by tribe and named Kamba, whose daughter was captured by Slave raiders during the Slave era and taken to Bukkuyum. On inquiring of the where about of his daughter, he was told that his daughter had been taken to Bukkuyum and probably, had been killed. |
He summoned courage and went to Bukkuyum. On his arrival, he told the Chief
what brought him. Shortly afte r; he saw his daughter and re quested the Chief of Bakkuyum to hand over his daughter to him. The Chief refused and ordered that Kamba should be taken away from his palace. His guards took him away. But Kamba appeared again to the chief unexpectedly. The chief exclaimed, and shoute d to his guards “I asked you to take this man away from here! Why is he here again? Now take him away and go and kill him ” They mache tted him and threw him inside a well. Before they could get to the palace, the K’lela man was already in the front of the Chief. So, the Chief was afraid and was forced to release Kamba’s daughter to him He said “Yes I am convinced you are a man in deed a Zuru man Go back to Zuru and rule your people” So the Chief of Bukkuyum gave him the traditional out fit Chieftainc y regalia, which included the skin of a leopard (Gwimi), a red cap and a walking stick. |
When Kamba came back, he went to the Chief of Rafin Zuru and narrate d his
experience with the Chief of Bukkuyum and along side of his explanation; he handed over the Chieftaincy regalia to the Chief of Rwahin Zuru. The Chief was happy and immediately gave him a title as sundoro of Rafin Zuru which simply means a fighter. So that was how the name sundoro as a title came about and the semne people identified with their son and father, hence the y are called sundorno. That is to say the people called sundorno are not Clans per se; it is true because sundoro is a title. However, they are mistake nly calle d sundorno as a tribe or a people and are referred to also as zugarnu. What is in the neighborhood of truth, as compared to orient from Zamfara, is that, the man Kamba is K’lela and K’seme. He is an extraction of one of the tribes of Zugarunu probably from the extraction of Denkarne, Umnu, Dekelno or Passno, as the case maybe, who migrated downwards to K’zugu; waak na Zugru, as a result of economic attraction, as in hunting. Hence, the people semne or better still, zugarnu, by description, |
were said to be one of the first settle rs in waak na Zugru who deforested the area until the coming of the Katsinawa hunters. |
According to Adamu the somdoro the 13, he said, and associated his statement
with Capt. I. Danbaba that, the first migrants who discovered and deforested the area K’zugu (waak na Zugru) are the semne tribes and their respective clans who left the hills from the western part to the area of Dankare, umu, dekelno, passo etc to hunt. There is still evidence to substantiate this claim of their old settlements in the area (D’kebe). The d’kabe is still there where most of their traditional activities are done until date. |
Over the years, the Hausa hunters migrated towards that area and met the
Semne people. On their arrival they settled Apala -pala. And socialized with the Lelna people, and each time the semne people wanted to describe the m, they called them “ nupala” (Hence “Palana” or pala -nak-k’dada) as the case may be |
Mallam Adamu Sondoro the 13th, said the title of Sondoro and Kamba Gomo
whose nick name he added “Kam bad koso” confirmed the story to be v ery true because, Kamba is his great grand father. He e mphasised that sondoro is not a tribe, a people or a clan that it is a title of bravery gotten from the Hausa land by their ancestors Kamba, K’se me. In effect, sondoro simply means warrior. Mallam adamu was the sondoro the 13 after 25 years of being on the throne. Below is the Chronological chain of succession of the (Gom cad sondoro.) Title holders. |
– Kamba Gomo 1st |
– K’rihi Gomo 2nd |
– Maiyaki Gomo 3rd |
– K’shi Gomo 4th |
– Kwali Gomo 5th |
– Gwandi Gomo 6th |
– Bende Gomo 7th |
– Kopto Gomo 8th |
– Ganta Gomo 9th |
– Gimba Gomo 10th |
– Zuntu Gomo 11th |
– Kari Gomo 12th |
– Adamu somdoro Gomo 13th |
– Namge Gomo 14th |
Having read about these tribes and clans in A’zugr u or K’zugu, I mean the are a
called Rwawhin zuru (Waak Na Zugru), and the people called zugar nak waa and zugarnan semne, I wish therefore, to classify them in order of their geographical locations: |
That is to say, depe nding on where one is standing, zugar nan seme could call
semne as zugar nak waa and zugar nan seme as palana. Rebna, Bedi Conkno, Gwazawana people by their location may also call zugarnan seme and zugar nak waa as palana. Note here that pala na, Ak’zugu, zugarnu, zugar nak waa and zugar nan seme is rather descriptive to the names Passno,Denkarne, umnu, semc’lali and katsinawan laka as the case may be. The people called by these names have their tribal identity and clans in order of their class ification as we shall be seeing later in the next chapter in the origin of C’lela as a language of a people, Lelna. In the context of this paragraph, one will not be wrong therefore to classify and call the semne and palana in waak na zugru as Lelna south-west and on the westhern part of the hills, pasno, umnu, Dombo Gomo semc’lali Semne and Denkarene as Lelna in the west. |
SUMMARY |
From what we have read so far, it is clear that many traditions exist with romantic
guesses and various suggested routes of the moveme nt of the Lelna people, and various languages and tribes migrated to their present location, in A’lela and across. It is certain that people migrate d to A’lela region and there was no historical fact or evidence as to the period of these stages of migrations. But me n who may have passed on by now suggested 14th and 15th centuries and these migrations were initiated by reasons of war, misunderstanding arising from traditional chieftaincy or hunting expeditions, to the area Zuru land. |
The version that claims that Lelna are desc endants of one Bogaji from Bukkuyum,
who founded the town of U’daba, is not true. Even w hen he came to U’daba he met Lelna people the re. How could he have been the ir ancestor, or was it because he married K’lela woman? Le gend assert that, he may not be K’lela, let alone be their ancestor. Anyway, the people of U’daba know be tter. However, a particular family may claim him, certainly not all the Lelna people. |
Another version believes that some people migrated from Kebbi to the area and
these people are called Dakkarkari or Dakaru by Kanta of Kebbi, which simply means foot-soldiers, and the name was informed by reason of the fact that the people were war lords who fought the then Kanta war around the 15th century. These tribes are indigenously referred to as Lelna. The migration of their offshoots to the region was necessitated by war and quest for economic attractions like hunting and farming. |
The third version holds that, the migration and peopling in the area zuru (waa na
Zugru) originated from katsina. I for one, I am associating myself with the claim that the Lelna people originated from Katsina via Kebbi (Dukku hills). The claim that Lelna people are the descendants of Dakka Yunusa from Zamfara is not true, by reason of the fact that he is a Hausa man. Moderately, however, empirical information suggested Katsina and asserts the origin of the people (Lelna) to Ibrahim Badankari, who rule d Katsina around 16th century. Infact, one may not be wrong to say Ibrahim Badarkare is the ancestor of Lelna people, and not Dakka Yunusa or Bogaji, as claimed and insinuated. |
I am of the opinion that the Hausa language was the dominating language spoken
during the war. Hence, it was commonly used for communication. As a result, somebody must lead a troop. It could possibly be that during the war between the Zamfarawa in alliance with Lelna against Gobarawa in 1762, according to Mr Sam Umaru in his Theses, one of these suggeste d hunters, Dakka Yunusa, might have identified himself w ith the Lelna warriors and formed alliance with them to fight. |
As a leader, he gained recognition, which was misinterpreted by historians that
Lelna were his descendants. Lelna people, in terms of culture and language, have no connection whatsoever with Pseudo-Hausa as described by Barrister Scott. Besides, who is the Hausa man, and who are the original Hausa people? The answer is not far of course, the Maguzawa from Katsina are the pure and original Hausa speakers, whose culture is very similar to the Lelna people most likely, the |
Lalna people must have lived and socialized together with one of the native tribes of the Masuzawa people. |
In fact, there is a strong reason to substantiate the claim that Lelna have close, if
not genetic, relationships with the Maguzawa people of Katsina, by reason of their cultural practices and facial tribal marks that we re either inherited by Lelna or Maguzawa people over long years of social interaction. These claims can further be buttressed. The Lelna e lderly men who were left behind around the region of Argungu and Alero after the war by reason of old age and long years of socialization almost lost their tribal identity as in “U” shape d facial marks to these people. Little wonder, you can trace some of the Lelna with these tribal or facial marks in U’daba and waak na zugru which is common among the palana tribe and part of Semne and the Hausa migrants Gobarawa in Isgogo who turned out to be Lelna. Such marks give them the identity of Hausas from Argungu, Zamfara and Katsina. |
One question some of the Lelna people from Isgogo, U’daba and waak na zugru
(Rwahin zuru) could not reconcile is the origin of this identical “U” shaped facial marks. However, emphasis about the root and origin of these facial marks is pointing to Katsina. In the neighborhood of truth, these marks seems to be inherite d from the Maguzawa and Gobarawa people over hundreds of years of social interraction and the years of migration. The people identified and socialized themselves with other tribes, which gave them conflicting identity of tribal facial marks, since they lived and socialize d in multi-ethnic environment with the Lelna, Gobarawara and Zamfarawa people , Nupe and the Katsinawa people. This claim is, howeve r, very convincing going by the fact that almost all the languages and tribes within this region and across major states who migrated through Katsina State have adopted these marks However this is not to say that the “u” shape d marks is tradition to the Lelna. The mark only came about after long years of social interaction with the Hausas (Maguzawa). |
Some of the tribes, who may or not have migrated with Lelna, and their
offshoots, aligned with the Lelna and over the years, they lost their identity and were swallowed by the culture of the Lelna people, as a result, became indigenised as Le lna practicing the socio-cultural activities of Lelna people like; Ditti Uhola and traditional marriages contract “Golmo” In fact the present generation found in same of the tribe in Alela, until otherwise told; most of them don’t know the ir origin and that they are Lelna by acceptance and assimilation. By |
the morphology of their names it should be clear that some of them were not originally Lelna. |
A clear case in hand, apart from the Katsinawa and Zamfarawa migrants, le t me
use the hunnu in panni to conve y my massage even though they are the off shoots of Lelna. They migrated to Pani Area during the war, when they got there, they sought to take cover from bidno people in pani. On acceptance, the y were shown a place cove red with shr ubs called pazaza. They deforested the area and live d there. That informed the name for them as Pazaza. Over a long period of time, the people lost their identity as Hunnu/Pazaza to Pani People. Although today, they are now referred to as pass- panni or pan dam passo by the pani people. |
There are other groups not mentioned in some of our villages. As a Matter of fact,
it was very easy for these groups to gain acceptability by Lelna people simply because they were originally the offshoots of the proto-Lelna; just like the case of Hunnu/Pazazana who took cover by their masters over the years. The influence of the majority tribes in this case swallowed these small units or dialects. Hence, they identified with the majority and preferred to be called as pass-panni and not Hunnu or pazazana as it we re. |
It is very true that a lot of people migrated to zuru and lost their origin and
ide ntitity to Lelna people. For instance one truth that was not told even though it is a known fact, is the people that we re captured as slaves during the slave era in the 18th century from Katsina, zamfara, the Kambarawa and kamukawa. Their captors Lelna kept some of them in their respective houses, if they had good manners, to serve them. Some were taken to the slave market in Isgogo and some were taken to koko market for exchange for red salt. (M’gumu). Those who were kept in their master’s houses socialized and eventually became Lelna and had children by the m, who grew up in A’lela (Zuru) and were never told where their parents originated from. |
If you claim to be K’le la it is therefore very important to note questions like this |
1. When in your kind opinion did people start migration to the area A’lela |
Zuzu.? |
2. Who we re the migrants that migrated to the area (copuA’lela) as a result of |
economic attraction? |
3. Who were the people or families that were captured as slaves, having gain |
acceptance by Lelna, who later lost their identity to them? |
4. Who are the people, having known their history pe digree, who still claim to |
originate from A’lela whe n indeed they are not? |
Nevertheless the people in question we earlier talked about who migrate d to the
region of A’le la were Hausas or Fulani’s who were also swallowed by the culture of Lelna people and are by acceptance now called or referred to as Lelna. Honestly, I have no material fact to substantiate the claim or allegations that the palana or pala nak k’dada are not Lelna people, let alone draw a c onclusion that Lelna people are the descendants of Achifawa and Katsina as claimed by other historians. However, in marrying my research and my intervie w with Capt Danbaba rtd and Baba Gano, I am made to understand that their claims expanded the reasons to five possible hypothetical questions that should form a soft landing for anybody w ho is a Historian and may wish to find out in the nearest future. |
These questions includes: |
1. Are the Anu pala, (palana) as the name implies, originally Lelna and zugarnu |
as claime d or Hausa Hunters? |
2. Were the palana originally Lelna from Katsina or they migrated through |
these routes to the ir prese nt location as claimed? |
3. Why are the tribal marks of most elderly men in U’daba and zugaru nak |
waa, ide ntical? Did the palana tribal marks actually give them the ide ntity of Katsinawa and Zamfarawa people or better still Hausas? |
4. Could the two groups/clans be the reason why some historical scholars said |
Lelna are the descendant of Achifawa and Katsinawa people by reason of their marks? |
5. And if the palana are Lelna, whe re could they have possibly originate and |
migrate from? |
An attempt to answer these questions, may amount to pouring oil on troubled
waters. Let me therefore hold back from discussing them and allow you to ponder them over. In my conclusion therefore, the Lelna people may have originally come from Senegal, Katsina, and some migrated to Kebbi and routed from Kebbi to their present area in Zuru. And these were the Lelna who fought the then |
Kanta war and later migrated while some routed via Katsina and Karishe n to Zuru in the westhern par t of Zuru, as we have just read. |
The suggestions, that they migrated from Kano is also not holistic. By cultural and
linguistic differentiation, it is clear that the Lelna do not have anything to do with the claims that the hunters, who were Hausa men from Kano, Katsina or Zamfara, are the ir descendants. Rather, one would associate with the claim that the Lelna people migrated originally from Katsina to Kebbi and to their pre sent area of domicile. This is most likely true because of the evidences that surround their migration from Kebbi to Zuru. Such evide nces include the following: |
1. That Kanta aligned with his brothers the Lelna people to he lp him fight the |
war that lasted for forty years. |
2. During the dry season Kanta in one of his inspection tours, ran into the |
Lelna people who had migrated toward the East of Kebbi and said “ r! Gasu
sunyi gungu”or “ rgot na ne an D’kungu” and that was the origin of the word or name of the present day Argungu. |
3. P.G. Harrison, in his view said the Dakarkari people were the foot soldiers |
of the then Kanta.Foot soldiers in effect means infantry soldiers. |
4. There was evidence to show that Lelna pe ople migrated through Alero, |
Argungu, Guwandu and Gwiimi (Gummi) to their present location.
Therefore, the claim that Lelna people migrated from Katsina through Kebbi Gwandu, Gummi to their present location is more reliable than other developed hypothesis. |
Two basic factors were responsible for the migration of the people. One is war
and the other is economic attraction like hunting and farming. Be that as it may, we do not know who discovered water, but Lelna are pre tty sure it was not the fish because they have it as part of their history and in figures of the movement of non Lelna to the ir region, who later indigenised and their smaller dialects were swallowed up by C’lela language over a long period of time. |
Permit me here, therefore, to say on the strength of these fact that, the problem
of Zuru, as in copu A’lela, at large with it’s peopling into the area is the problem of history. I mean, lack of authentic and reliable history of migration to the area. Yet, another is ethnicity and religion, what in my view informed the reason why I contextualized this book as (An Attempt in Authenticating Issues Relating to the |
History of Zuru People). Until we start asking ourselves questions we will not get answers. |
Stop reading this book and pause a while, enter your room or look around you
and get settled. Pick up a pen or a pencil from your table or ask a friend to give you one. Remember to also get a piece of paper. Then read through these questions first. Have you done that? Okey! Answer these questions one after the other. You have an option of using a plain pape r or answer the questions directly on this book if it is yours and if it is not yours; go get one for yourself and do same; you may need it one day. Remember also that your response will form part of your history pedigree, in fact your children may make reference to it. Therefore, be honest with your responses. |
1. Who am I ————————————————————-? |
2. What tribe are you—————————————————? |
3. Who is K’lela——————————————————— ? |
4. Who is a Zuru man—————————————————? |
5. Who are my parents————————————————-? |
6. Where are my parents from—————————————–? |
7. Where is my home town———————————————? |
8. Where is my ancestral home (ilee)———————————? |
9. What language do I speak——————————————? |
10. What tribe do I belong to——————————————–? |
11. What clan (iguti) do I belong to————————————? |
12. What was my fathers first religion before he became a |
Christian or a M uslim———————————————–? |
13. Was my father initiated into the traditional or religious cult —-? |
14. What is the name of my grandfather and grandmother———? |
15.What is the name of my great grandfather and mother ———–? |
16.Where did they actually come from——————————–? |
Attention! If you are K’lela from North western state le t me simplify and lead you into answering these questions with ease by defining who is K’lela. |
K’LELA |
K’lela is that person who speaks the language of C’lela and both parents must be
legitimately Le lna by origin whose ancestry can be trace d back to their parents from their old historical city or settlements(ile) and the father must have been cultured to pass through the Lelna training school or better still the Lelna religious cult. He or she must also hold the cultural values and norms of the land in highest esteem. |
Study this definition carefully, I am sure you w ill discover that the definition w ill
or has already served as a guide for you to fill in these blank spaces to the questions above. Any thing less than this, you may have conflict or questionable ide ntity of origin. That is why I did say be honest and where you are in doubt, ask questions about yourself from your lineage. Otherwise, I am afraid you have lost your identity If you are K’lela or you claim to be one from ‘lela and you can’t trace your route /origin to your old historical city(ilee) you have lost your identity. |
If you claim to come from ’Zugru/ ’lela after reading this book in my candid
opinion, you cannot trace or identify your historical root or origin to your old historical city (Ile) am afraid you are not K’le la Your ancestors may be either slaves (Cokno) (These dominate slaves that were kept as servants in buc’lelna) or those migrants who migrated to Zuru as a result of economic attraction. Find out your route. |
CHAPTER 4 |
The People of ’lela Land |
Proto Lelna |
The proto-Lelna are found in Copu na’lela. Copu na’lela is the regional se ttlement
of the Lelna people in North Western Nigeria; and is locate d in the southern part of Kebbi State. Zuru, Sence, Donko, U’hya agu, U’daba, U’reba, Conko, Pani, U’manga Sakba D’jau Kanyana Rambno Fakia Derin Daji Isgogo Kosin kere Sabongari U’rogo Magajiya and ‘Zugru are all in Copu na’lela “S ome of these towns are recent settlements and are separated by reason of creation of States. An act of Government that the Le lna people frowned against, seeing it as the ac t of destabilizing and throwing away our people out of their domain. |
The people, proto Lelna and their offshoots claimed their origin from Dudu and
Zegro. These claims seem the most attractive, there are various reasons put forward. However, some say their origin is Gele this is particular to the offshoots of Lelna. This view , they say, is suggested by the fact that such names as Gelawa and Fakai or Fakkawa are names of Lelna tribes whose ancestors called by these names were believed to be hunters. But, not one of these sources told us that the proto-Lelna originated from either of those suggested hunters, nor have challenged the already well established view that Lelna came from Dudu and Zegro. Zuru, otherwise, indige nously called Zurannu or A’zugru, as we have already read, is the mother of the local Govt Areas in copuna’lela. These areas are predominately occupie d by the proto-Lelna and Lelna, with settlers in the categories of the Hausas Igbos and the Yorubas “We don’t know who discovered water but we are pretty sure it is not the fish” |
DAKARKARI |
The Dakkarkari people are ironically called by this name to mean Lelna people of
North -West from ‘lela Or “Badakare” is the nick-name given to the Lelna people. Howeve r, Dakkakari is used here to mean proto-lelna and their offshoots. Let us, the refore, see why the Hausas call this great people, Dakkarkari, Dakare, Dakakari, Dakaru or Okaru as used in one of the dialects of proto C’lela. The name Dakaru, according to P.G. Harris, was the name Kanta used to call the Lelna people who helped him fight his wars. Dakaru or Dakare is ambiguous in its definition. Dakaru simply mean infantry-foot soldiers, and Dakare /Dakaru simply |
means warriors or war lords. Dakkarkari; therefore, means infantry soldiers.
Dakakari is an rabic word which means “idol worshippers” Be it the rabic definition of the word Dakakari or Dakaru, Dakare or Dakkarkari the people were named for what they were known for from time immemorial. As a matter of fact, either words or phrase used as above best describes the Lelna people. These names are used to designate the indigenous languages and tribes in kebbi South of North Western Nigeria, (Copuna’lela) with the exception of the settlers. |
According to Sgt. Musa Anjelo a soldier he said, this is also applicable to the
Hausas in Kastina who were originally idols worshiper before the advent of Christianity and Islam. They were worshipers of idols called Guje and its worshipe rs called Bamaguje hence the name Maguzawa. Now they converted the prefers the name Hausa to Bamaguje or Maguzawa. In effect, Maguzawa means unbelievers and does not refers to the converted either Christian or Muslim. |
D’LELA CULTURE |
Copuna’lela has various kinds of traditional festivals celebrated throughout the
year which includes D’biti U’hola and beledima etc The festival D’biti is celebrated in the month of pe et van D’biti m’kasi which is ugust or September depe nding on the dialect, and U’hola is also celebrated in the month of pe et van u’hola, which comes up in December, though the celebration of the festival depe nds on the community or town in A’lela. |
D’BITI FESTIVAL . |
D’biti festival is quarterly transitional thanks giving prayers to the almighty God
with the intermediation of the Chief priest of the god of rain (Gonvan menke) and the god of the earth (Gomvnu Copo) thanking God for giving them rainfall as they look forward to seeing the harvest period yet another new year. It is also a period where: |
– Celebrants celebrate graduation of seven years of service in Golmo |
marriage contract and young boys are simultaneously rec ruite d into Golmo marriage contract. |
– It is the period for recruitment and initiation of young boys between the |
ages of 14 through fifteen, de pending on the clan into the m’gila cult |
– It Is a festival that is characterize d by a lot of side attractions like: |
(1) Inter village beauty contest |
(2) Inter village local wrestling competition (C’madi) |
(3) Dancing competition etc. |
U’HOLA FESTIVAL |
U’hola was derived from the clause u’holka U’holka means “He has
stoppe d/prevented” U’hola is the most popular annual traditional festival of the Lelna people. It comes up once in a year after harvest. It is a festival me ant to thank almighty God for protection against evil throughout the year and for giving a very good harvest. It is a festival that celebrates the graduation of suitors w ho have served their respective in-laws for seven years in an agricultural marriage contract (Golmo) where both the girls and the boys (graduants) are e xpected to be presented as yadato. The y are, thus, ready for marrige. Yadato means a virgin, or a transition from spinsterhood after long years of courting, to adulthood. On the U’hola festival day: |
– The proposed girls (yadato) virgins are presented to their respective |
husbands as wives. |
– Display of harveste d farm products which are at the same time presented |
to M’gila through the chief priest for blessing. |
– Exchange of gifts to loved ones and admirers. |
– Inter village wrestling competition. |
– Inter village dancing competition. |
– Inter village beauty contest. |
It is a celebration throughout the night. Some clans celebrate it for two or three
days while some for seven days. Beside this popular U’hola Festivals, there are other Festivals around the neighbourhood in copu na’lela. In Karishin, for instance, Kaze me and Kuyama festivals are also observed. See photohraph of u’hola celebrants (Yadato) below |
PICTURE OF YADATO |
LELNA AS WARRIORS |
The people of Zuru and its surrounding districts, (their offshoots) belong to the
warrior language of proto-lelna. The Lelna people are one out of hundreds of languages and tribes in Nigeria who seems to be independent and self sufficient. Indeed, they we re able to maintain their self-sufficiency and independence before and until the coming of the colonial masters. |
The Lelna people of Zuru are undoubtedly war lords; they were the people w ho
fought and prosecuted the then Kanta war which laste d for forty years. The execution and success of Kanta in the war was based on the military prowess of the people. Lelna people had already formed their traditional Army that was as old as the people. Their Golmo institutions and the use of rifles, bows and arrows for hunting expe ditions and war experienced hundreds of years ago made them develop good expe rtise that makes the m to stand the test of time. In fact, they could be called riflemen. |
The British colonial administrators had discovered Lelna people, earlier. On
inquiry, they got to know that Lelna people had formed and organised their Army through Golmo, which is as old as the pe ople, before the colonial era. Golmo in effect, is an organised traditional Army, with a commander and lieutenants. The Army is constituted for training the k’lela or Lelna youths, preparing them for any |
hardship, discipline, endurance of hardship. Bravery is a major character trait
infuse d into Lelna youths. The idea is to make the m politically and economically independent. |
Their outstanding qualities earned the Zuru people the privilege of automatic
admittance and recruitment into the WAFF (West African frontier force) by the colonial masters, way back in 1908-1914, to fight in the World War II. Since then, the Lelna people embraced the military profession as a life carrie r, because , they already had a paramilitary training through the initiation training school and Golmo from childhood. |
The Lelna military training school called Golmo has influenced and inculcated
discipline, endurance and bravery in them. Indiscipline is regarded with contempt and it is against the code of conduct of the institution. The people are independent; and an average Zuru man K’lela believes in himself. He or she does not know how to lobby. Little wonder they are disciplined, faithful, and honest in their respective places of work, including their daughters in marriage. These qualities were established a long time ago. They took advantage of this tradition and excelled in Nigerian Army. |
In fact, the Lelna people have distinguished themselves practically, theoretically
and otherwise in various fields of human endeavour, especially in the Nigerian Army. We have in record and figures that in 1914 – 1918 in East Africa, Cameroon and Burma in 1939 45, these war lords took part in these wars and did distinguish themselves. Back home today, the strength of the retired officers and soldiers is equal to the serving soldiers in Nigerian Army. As a matter of fact, there is hardly any house in Zuru that you cannot find a soldier in the Nigerian Millitary serving or retired. Zuru local Government Area has soldiers, officers and Generals in the Nigerian Army, Police, Nigerian Navy and Air force, either serving or re tired. |
Most of the retirees who fought in Burma war during the First World War and the
Biafran war saw and kne w the benefit of being educated. Hence, they came back home after retirement and sent their children to school. Formal education in Zuru land is as old as the military profession, since 1908-19 14 to date. In fact, a good number of Lelna people have acquired professional skills and are certificated in all aspects of education and are well represente d in the three arms of the military and civil service, at home and in the diaspora. |
EDUCATION |
Lelna people are schooled and most of them are educate d people. They are the
academic pe destal of the states in North Western region; Sokoto, Kebbi and Zamfara states. They are also represented in the Federal civil service of Nigeria. Two basic reasons can be give n as to why they are highly educate d within this region; the ir early exposure to the missionaries and recruitment into the Nigerian Army. In fact, within the geography of the caliphate region in the North West, Lelna people were privileged to accept t he British colonialists and the missionaries. In fact, the Zuru people had received earlier education by the British colonialists and missionaries, espec ially the people from Sence and, very recently, Zuru and Dabai. The y formed the bed rock of education in these states and had to be trusted to occupy sensitive positions in the civil service within the region, and that earned them credibility even in the diaspora. |
In the Ministry of Education alone, hypothetical evidence revealed that about
60% of the work forces are Lelna people as teachers and lecturers with little wage/salaries to keep body and soul toge the r. We do not need a prophet to tell us that it is a clear politics and “poli-tricks” to frustrate and reduce Lelna people to servitude. Yet another worrisome issue is the ratio of recruitment and employment in the Federal and State Ministries, for the Lelna people, is quite a negligible number. The non-qualified are recruited and professionals do the work and non-professionals benefit from it. |
CHAPTER 5 |
The Language |
The English dictionary defines a language as a system of communication which
consists of a set of sounds and writte n symbols whic h are used by the people of a particular country or region for talking or writing .These probably evolved by two or more people coming together to agree on a word and its meaning. The question of interest therefore is, where is the origin of C’le la as a language? And how did words and their meanings come about? In view of this, we shall cast back to the generations of Adam and Noah. Let me therefore prepare our minds towards answering this question, as we read through the next paragraphs. |
Before God destroyed the generation of N oah, it could possibly be that Noah and
his family were speaking that language that God used to communicate to Adam. When God destroyed the generation, the people may have pe rished with that language they were speaking. Otherwise, one would have said, the origin of language is from the Garden of Eden, although, Noah and his family were spared. This may sound theological but consider it as a mat to prepare your mind. |
One question unanswered is, what is the name of that language Noah and his
family spoke as at then? Or like my friend Tonia in Calabar asked “Was the tower of Babel the origin or the spreading point of all languages?” Should you ask me one could simply say Noah and his family were speaking the language they inherite d from Adam and Eve before the flood. By implication, it therefore means that they we re speaking the language of Adam and Eve before they attempted building the tower of Babel, and that seemed to be the one general language the people were speaking. |
Robert Schuler in his book “Interpretation of the Bible” page 1 7 and 8 is of the
view that Noah’s ark landed on Aghri dagh, otherwise popularly known as Mount Ararat, what the Muslims also call Mount Arafat, locate d in North of Lake Van in Turkey. By empirical knowledge, we could say, they may have settled around that area where the ark berth about 500 meters from t he sea. |
As years passed by, they migrated towards the east and found a plain land around
shiner, a proximity to Babel where they settled. Since there was no archaeological report that bones were exhumed or DNA tests were carried out on bones, wood etc, to determine how long the ark lasted and to what direction Noah and his |
three children migrated to, historians and archaeologists are in a better position
to tell us the period as to how long the ark berthed until sited in Turkey in 1840. The direction Noah and his family went was not clear to us but we are aware that they lived in east of Shiner, a proximity to Babel. They multiplied in thousands and were all speaking one general unknown language. |
One day, they decided to build up a tower simply because they were speaking one
language; then God set confusion to their tongues into speaking various languages. So, they no longer communicated with the language of Babel again. It is at this stage one could say the nucleuses of all the languages in the world were formed; the y still made efforts to build up the tower but unfortunately, they had mis-understanding in the course of communicating to each other. Hence, they could not speak one gene ral language any longer. |
The working tools at their disposal were named in the language each was
speaking. Each time they wanted a partic ular working tool or the other, should they send any one to get it, for instance, one can imagine that instead of a Hamme r, the person sent would bring a shovel, because it was difficult for them to now communicate in their new languages. So there were disagreements between the m and that was what informe d the idea of breaking up and migrating from place to place in their hundreds, and spreading into sections and units, speaking separate languages, and dialects. |
After God had set confusion among the people , they no longer spoke and
understood the same language. The tribes spread out into the world by their languages, dialects, clans, and ethnic groups. Every family and tribal unit migrated away from Babel to place s of their choice. They kept migrating in their small units from place to place. They were either farming or hunting, as the case may be. In the process of migration, they de veloped distinctive types of culture , customs and traditional be lief system (religion) to suit their own purposes as inherited from Babel. |
The migration and the geographical locations where people found themselves
have in one way or the other influenced them. Hence, each group developed a distinctive biological and physical characteristics; in colour of skin and facial features. The biological features made it easy to sometimes trace a particular people, tribe, clan, or a language. Each of these ethnic groups could only communicate within the ir families, tribe and language. They could hardly give out |
to or marry from a different clan or tribe, owing to variations in culture and traditions. They could not practice the same customs or traditions. |
Over hundreds of years of migration, the languages they were speaking marked
the different cultures. The language served as a tool for transmission of cultural values and tradition of a particular tribal group of people from one generation to the other. Proximity necessitated similarities in cultural values and traditional practices. People began to adopt cultural values, dress code,, morals norms and religious belief systems, which were achieved either through imposition by an influential or stronger language or simply by diffusion. Yet, another factor in recent times could also be traced to inter-marriages and cross- over-migration, as we shall be seeing later. |
There is no doubt that people, whether of the same myth of origin or not, come
together in a place. Hence, they marry the mselves irrespective of race or myth of origin. They share ideas, cultural views and belief systems. Yet they develop different relationships between them as they migrate from place to place. Their beliefs, norms, traditions, languages and culture built up ove r the years change over a long period of migration. Should they come together again in an environment, they would discover little or more changes in their cultural values, traditions, and belief systems, even if they were of the same myth of origin. Distortion or modification of the built traditional institutions from time immemorial may change because they had acquired different experience in life in the course of migration. |
The dynamic effect of these was bound to create an extraction of new ethno –
lingua ide ntities of a people, tribe or dialect from the original language. A clear case in hand is the offshoot of the Proto Lelna. They all have a gene tic relationship between the m. It should be note d here that languages, cultural values and traditional belief syste ms develop and change over a long period of migration from place to place. |
Throughout pre-history and historic times, it is evidenced from our holy books
that, all the people on earth in their tribe s and clans traced their origin from the three sons of Noah, although, the theologians may have their own beliefs. In which case, the same cultural relationship was and is maintained from antiquity with little variation in culture and traditional beliefs. There were no historical records in words and in figures to tell us about the period of peopling and migration from the Middle East to their present area of location after God had set |
confusion among them. But history tells us that people migrated towards North
Easter n and Western parts of the world (from the Middle East). Note that, religions were formed and reformed in the course of migration. |
It is certain in history that people from different backgrounds or varying origins
are brought together in the course of migration, not necessarily by design. Over time, they are likely to develop cells of relationship that may create various traditional institutions or schools of thought to accommodate their customs and belief, systems over the years of migration, their culture may be modified and the language corrupted. Infact, their newly adopted tradition are diffused and regulated amongst them resulting to loss of identity. |
In that case, their traditional institutions like their customs, belief systems,
languages and c ulture are subject to change. The modifications of these nurtured institutions we re based on long periods of migration and relationship that co- existed be tween them; and of course, new communities and identities were formed, reforme d and re -reformed overtime. People desire d new identities or wanted to identify with a particular group that formed the majority. It is in the light of this fact that Mr Samuel Umaru said “the offshoots of the Lelna people may have carved out their identity around the second century” |
From empirical e vidence, sometimes the majority language tends to swallow the
minorities; C’Lela, for instance , is as old as Lelna people. But English and Hausa languages is threatening to swallow C’Lela language. Now proto Lelna and Lelna people have carved out their identity as Lelna, against Dakkarkari or dakkarawa, due to their awareness of the threat, by writing rele vant literatures to sustain and distinguish the mselves from other Languages and their respective cultures. Very unfortunately, the extracts of the proto Lelna have c hosen to carve out and ide ntify themselves as Hunnu, Paknu, Gyaane, Kamuku and Daknu to mention but a few. But outside Zuru land, the y identify and claim alliance with the people and the language proto-C’lela as their one general language |
In the classification of African languages, especially those of West Africa,
according to Mr Samuel Umaru, in his thesis, his research reveals that most of the Nigerian languages, including Lelna people, be long to the Kainji group, a sub branch of the platoid groups of the Benue Congo languges whic h includes most of the African languages Little wonder one discovers that “ham” (Jaba) Goworok and Kutab people belong to the Niger -congo group of languages. The proto-lelna, Tiv, Birom, Adamawa (bachama), Jukun, Ngas, Adara, Gbagi and others most likely |
belong to the same language group. In the course of migration, some of these
languages may have migrate d in waves, sections or units and spread westward and northward into the four corners of Nigeria. However , regardless of the systems of migration and move ment, historical facts have it that the general direction of movement of these groups seemed to be in waves, sections and in units. |
My Recent research work has confirmed Mr Samuel umaru’s work to be true that,
the proto-C’Lela as a language and Lelna as a people belong to the sub branch of the platoid groups of Kainji speakers. In which case, Le lna in this context is used in a large linguistic sense to accommodate and amplify Dukkawa, fakawa; Bangawa, Gelawa and Kelawa among others. These belong to the proto Lelna branch of the Benue- Congo. Just like Mummuye and Lunguda, among othe rs, belonging to the Adamawa branch of Niger- Congo. In which case, it is now left for these tribes and languages to identify among others their kissing cousins. Hence they belong to one language family, just as the proto-Lelna identify their brothers. |
Interestingly I had an intervie w with one Sgt Patrick Kadiaye na, a military man
serving in 103 Battalion Enugu. In the course of my discussion with him, he identified with me he said “that the people called Bassange are offshoots of the Nupe people who originate from Niger state. Over the years of migration to kogi, their language Basange was corrupted and they had to start borrowing words unconsciously from Kaba people to build their language ” The question is is Basange referring to a people or a language of a people; or a language cluster? Not that I know of. If indeed they are the offshoots of the Nupes, then the y speak the dialect of the Nupes. |
However, I am interested in discussing the proto-Lelna, and probably those
languages which are either directly or indirectly sharing same affinities with the proto-Lelna. Findings confirme d that the proto-Lelna, their off-shoots, seem to belong to the hermetic group of language. The Lelna and their off-shoots may trace their tradition from the sub-group of the hermetic group of languages whose pre-occupation is farming and hunting. Therefore, by implication, it simply suggests that these languages or tribes were hermetic in origin or perhaps have gotten or deducted their cultural values, customs and language from the her metic group of people. |
The proto-lelna, Gbagi, A’dara, Ashingini (Kamberi), and Maguzawa people, until in recent times, use d to have a strong genetic relationship that seems to be |
restricted among them. Perhaps they enjoyed the privilege of migrating together
in waves and sections. The Lelna and their off-shoots still maintain their linguistic relationship and their traditional institutions, except Gbagi, kamuknu, kambari and A’dara, who are geographically and politically separated from their kind. However, that is not to say they are not of the same origin. Despite the separation, these tribes share the same geographical compatibility and social institutions, such as priesthood chieftaincy institution, c ultural homogeneity, agricultural rituals, traditional re ligion, and traditional festivals with little or no difference. The same cultural relationships were maintained from antiquity as it was in pre-colonial times, even though it’ is still practice d among the conservative families today. |
To drive the point home, it is therefore certain that Babel was not the origin of all
languages. Rather, Babel should be viewed as a theory of linguistic diversity; one theory out of many. However, new ethno lingua franca, ethnic units, tribes and dialects may have been created from the proto-language of Noah in the days after |
dam and Eve On account of “pouring oil on trouble d waters” they were |
confused and started speaking various languages. So, Babel was certainly not the origin of all languages. |
In other words, It is possible that the nucleus of all the languages were forme d in
their respective classifications in Babel. Individuals and groups began to identify themselves, based on linguistic and cultural affinities. Ove r the years of migration, Languages and c ultural values began to change and ne w identities were carved out from the original as people migrated to various places. As time went on, they might trace their roots or align with a group based on their morphological meanings in the language or dialect spoke n. |
New dialects may be acquired and developed from the original dialec t. Meanings
of things are created against the original, as people migrate from place to place. This, of course, leads to the formation of new languages, tribes and dialects. However, the distorted language may still maintain the same linguistic similarities as in the morphology of the original language. Little wonder Mr P.Umaru in his thesis expresses his view that the off shoots of Lelna people may have carve d out their identity around the second century as earlier mentione d. Their separation to Niger State and Zamfara State over the years is mere political and does not affect their origin in anyway. Besides, they still maintain their linguistic decorum as in speaking C’le la as one general language within Kebbi Nige r and Zamfara State Hence, they are all Zuru people or bette r still, Lelna people. |
Until now, no historical record or claim has been able to tell us that this was the
language that was spoke n or that one language was carved out from another language. Neither was it named C’lela G bagi, A’dara, Spanish, Ham, Dutch, Ngas, Yoruba, Igbo or Urhobo. Rather, it was brilliant men who used their sixth sense of intuition to carve out their ide ntity by giving names to wild animals, trees, and other objects or events from experience to form languages of a people. If studied properly, all the language in the world carved out their indigenous names from a plant, wild animal or historical event, etc. |
Over the years of migration, most likely, languages may have broke up into
sections and units. In the process, one language begot anothe r, w ith groups claiming to be the proto of that languages or dialect spoken. Migration, inter – tribal marriages and inter-tribal wars arising from disagreements are strong factors of distortion, development and reconstruction of languages. As a result, languages are modified and formed from others. Tribal groups either align or develop instincts to carve out an identity to stand out. He nce, they name themselves from animals, trees other objects, or historical eve nts based on experience. The y may wish to ide ntify themselves with the names of their leaders as in Gele, Fakai, e tc, It is, therefore, on this note we shall be discussing. |
1) The origin of the word “C’lela” |
2)a. C’lela in the context of a language of the Lelna people |
b. Whether C’Lela is a language or a dialect cluster |
3. Diminishing strength of C’lele language |
CHAPTER 6 |
The Origin of C’lela |
The origin of C’lela language is an interesting issue, though the origin is
characterized by romantic assumptions by various people. Some say the origin is from Babel, and some say it is from the Garden of Eden. Considering the circumstance and factors that laid to the formation and reformation like migration, inter-tribal wars and marriages, that may have distorte d the route origin it is therefore against this background we shall ask the question “Where was the origin of C’lela as a language of a people?” One may say that the word C’lela may have involved our ancestral fathers. The development of this word C’lela as a language over time and until now has not been discussed by any historical scholar. Our ancestral fathers were not educate d to write the wor d C’lela and its original meaning. Now, Lelna people are left to shop for the origin and its original meaning in their word bank or in the Pandora’s Box of C’lela language. |
However, before the advent and development of writing, people dre w pictures
out of imagination just to convey messages to other persons. The pictures were also supposed to serve as a reminder for one thing or the other. Ce rtainly, it was not writing per se, it was an imagination that begot ideas and the ideas we re represented in drawings on a stone or ordinary ground. Over the years, writing came about whe n the traditional or cultural words that stand for some things or ideas were put down on paper or clay, using alphabets to convey their original meanings. Hence, the meanings of words were known. The meanings of pictures and words could be questioned by the observer. In view of this, our ancestral fathers must have sat down before hand and agree d on word(s); the meanings of things like trees, animals etc, using their language to name or call it. Otherwise, how would I have known as a K’lela that cup is called ‘Ikoklo’ or “v’ moklo” is nail in C’lela! It was because somebody had told me that cup and nail in English means “Ikoklo” and “avmokko” respectively in C’lela |
All things on earth have their traditional or local names but our four fathers were
not educated e nough to write or itemize and name the m accordingly. As suc h, these names began to die naturally. Now Lelna scholars are beginning to shop for words and their meaning. Some words that existed which had meanings during our fore fathers time are gone. Lelna elites are now making efforts to create |
meaning to things or words that were either forgotten or not discovered, and that
were produced during the time of our ancestors. To take care of this, Mr. Ben Dikki in his recent book titled ‘Em rigan C’lela’ gave names to things and developed meanings for them in C’Lela which made sense. |
For instance, he said: |
1. E-mail – Molin coma |
2. Voting Machine – K’Dageo |
3. Fax Machine – K’Comtk’vaa |
4. Decoder – D’apaska |
5. Amplifier – K’logososgodo |
6. Bank – K’Kincu |
7. Coded Message – Comzeske |
8. Electricity – Hwelanad’gyan |
9. Politics – C’leemse |
10. Policies – Seepsec esaskai |
11. Telegraph – K’Dakcoma |
12. Theory – giiras’napa |
13. TV Channels – C’henco |
Below are some of the words I ponde red over and create d meanings to, giving
them names also, just like Dikki did, with a view to incorporating the m into C’Lela language. I am associating myself with Mr. Ben Dikki because they are commonly used in our day-to-day communication, and the meanings and usages are common proble ms to our Youths. |
1. School – Baa dan laa si |
2. Chalk – Lobu S’geno |
3. Teacher – Kan Laa sam na |
4. Student – Kan laasi |
5. Examination – Maakan laasi |
6. Result Sheet/Card – Vaak nu kwesam’la a |
7. Graduation – Rwaaman laasi |
8. He has Graduated – U’riwaaske laasi |
9. Certificate – Vaak nu rwau man laasi |
10. Store Keeper – Kad’kinnbu |
11. Etymology – Takbod ‘gomo |
12. Birth Certificate – Vaak nu’maco |
13. Draft/Manuscript – S’geno/gens na koma |
14. Affidavit – Vaakan conko |
15. Award – Neem na k’gamba / K’gamba |
16. Clan – I’guti, k’daabe |
17. My Village – Bek’ri |
18. Native of – kad’le la |
19. Radio – K’ganco, k’gancom’en |
20. Fridge |
– K’tudcu |
21. Mir ror – K’mataakaci |
22. Keys – V’abasa |
23. Computer – K’ogamco, k’laske,molinlaasi |
24. Padlock – D’bagco |
25. Telephone – D’pogco |
26. Handset – Pamad pogco |
27. Fan – K’emk co,k’wirki |
28. Bucket – K’cidi |
29. Letter – Vakan pastman coma |
30. Television – K’goc’ad m’en/K’gogco |
31. Calculator – D’ogamco |
32. Electrical Calculator- K’ogamco |
33. Units, Airtime – Daav s’pos nam’en |
34. Toothpaste – Toman guzman nina |
35. Report Card – Vaakan kwesaman laasi |
36. Hand Fan – K’peke |
37. Whistle – V’hwiri |
38. Scroll – u’pese |
39. Scroll through my phone – Pesam pamadri. |
40. Cid / spire – Camtavvs’vere |
I know you will agree with me that during the days of our ancestral fathers, there
were nothing like handsets, fans, e-mail etc. Then, how did we come about these names. Of course, the sixth senses centered on the ability to conceive an idea, store, imagine and inte rpret it. If you care to study the names created, you will discover that the names are either describing the object, as in the noun or describing the ac tion of the noun, or carving an identity as in giving it a name that best describes the noun or idea. See the two words in C’lela below for refere nce |
D’ogamco – Describes the noun as in calculator |
D’ogmo – the process of counting As a doing verb of the noun calculator |
K’tudcu – as in fridge or freezer |
Tudtudni – Describing the state of being frozen or Coldness |
Tudktup – Degree of coldness as in frozen into block form. |
The creation of meaning for these words is certainly not far from what our
ancestral fathers did agree on during their time. It is on the strength of these facts that C’lela evolve d just like any other name in the world, irrespective of the language. Just imagine drawing C’lali and C’lela shrubs on the grand and in an attempt to describe it or showing it to the observer, telling him or her that; this is C’lali or C’lela shrubs. That the reason why it is C’lela, is because of its clustered nature. this means, the origin of C’lela as a language can be traced to man, which we shall be discussing in this chapter. |
That could also mean that, proto-Lelna and C’lela as a language with its dialectical
variance no doubt suggests or predates the languages from Babel that broke up into sections and units and migrated in their small numbers and spread. So, the word “C’lela” most likely is the ideographic reflections of imagination which was named among other things by our intelle ctual ancestral fathers who used their sense of intuition. Hence, the shrubs called C’lali/C’lela. Over hundreds of years of migration, people became aware of it, as information were passed on. |
It is also possible that C’le la gained recognition by picto-ideographic or
ideographic imagination, in remembrance of what their ancestral parents told them. Those who were privileged to know that the name of those shrubs is C’lali/C’lela, may have also centuries ago passed the knowledge to their younger generation about the meaning and the importance of the shrub, in terms of war. |
Based on this information, the name C’lali/C’lela took precedence and did survive.
Thus, the people took possession of the name. The clustered nature of the C’lali is called C’lela (many), K’lali the segment of the C’lela shrubs, as the person K’lela and Lelna as the people. Note that the name C’lela was derived from C’lali in effect C’lela means many, hence the language of the people. Therefore, to buttress this further, the antiquity and originality of the word C’lela is discussed here within the context of the exodus of the Lelna people to their present area of domicile and how the shrubs C’lela were known. |
Oral tradition has it that during the the n Kanta, Kantaw war, around the 15
century, it was said that kanta hired the Lelna people to help him actualize his rebellious militant ambition to fight against invaders. The war lasted for forty years. The Lelna people were tired and they needed to relocate to enable them hunt and farm. So they started migrating in clusters to relocate. Any time they |
were to move from point to point, they would tell their fellows that anywhere
they see C’lali/C’lela shrubs, they had taken cover there and they were looking forward to seeing them. |
During the pe riod of the war, Lelna people liked walking in clusters and taking
cover in the C’lela shrubs. The name in C’ Lela was used to describe the nature of their cluster. The clusters helped them to take cover and anybody who was not familiar with these shrubs, on seeing them from a far distance would assume that there were so many people who had formed a cluster even when they were few. They also liked taking cover by the shrub because of it’s economic value. |
As Lelna people began to migrate from one point to another point to locate their
brothers who had taken cover in C’lela shrubs the shrubs starte d gaining recognition as C’lela over the year of experience based on migration. Literally, it therefore means that C’lela was a protec tive shrub for the people during war, and C’lela became the name of the language of the people. |
Let us consider yet another version in oral tradition about the concept of the
word C’lela. A negligible number of Lelna in the region of copuna’lela are of the view that “C’lela” or “Lelna” was derived from an old Iron tool called Ilela My findings within this re gion has revealed that the idea or the concept of C’lela as derived from Ilela (blade) is a tradition of Dabai people and it’s belief seems to be restricted within their clans. |
In the course of my research, I was able to establish that the black smith within
the region of ‘lela specially designed a sharp iron tool called “Ilela” for the purpose of cutting, barbing and shaving one’s hair. One primary reason for that sharp tool is to be used for body Sacrifition as in decorating one’s body for ide ntification with a view to distinguishing one from a partic ular language, tribe or clan In fact the name of this sharp iron blade “Ilela” gives th e K’lela man the identity of his or her culture as reveale d in the name “LELN OR K’LEL ” By implication, Lelna existed before Ilela as the Iron tools hence, named by the people. |
The sharp blade was designed by the blacksmiths and is used for shaving one’s
hair and decorating bodies of either the K’lela man or the woman to gain attraction by opposite sex. Little wonde r, Mr. Samuel Umaru belongs to the school of thought which opines that K’lela should be seen in the light of the |
developme nt of this tool. But, Mr Umaru forgot that, since Ilela was made by
K’lela man that means C’lela, K’lela and Lelna are Older than the iron tool. It is also possible that the name Ilela was borrowed from the original word “C’lela” and K’lela hence Ilela the tool which has a measurable characteristics with the origin words C’lela / K’lela |
The two versions above seem to hold water but one may associate himself with
the idea within the context of the agreement of our forefathers who named and called the shrubs C’lali/C’lela which is simply a birth reflection of ideographic imagination of the word and culture hence “C’lela” as the language of the people Lelna. See photograph below of C’lali, C’lela, from where the language of the people was derived. |
Photographs Of C’lali and C’lela Shrubs |
C’l li |
a |
C’lela |
The above shrub was the shrubs the Lelna people used to take cover during the
war. One of the advantages is that it has a poisonous liquid; and the clustered nature of the shrubs is yet another advantage against their enemies. If an enemy sees it from a distance, the y will think there are many people by it because of its clustered nature. Below is proof of the root origin of the word C’lela as the language of the people The shrubs are c alled “C’lali” and “C’lela” respectively Below is the simplified analysis as the proof of the claims. |
K’lali — shrub (Singular) segme nt |
C’lali — shrubs (more than one) plural |
K’lela — Person from A’lela (singular) |
Lelna — Plural of people of A’lela |
C’lela — Many shrubs, hence the language of Lelna |
D’lela — The culture of Lelna |
A’lela — The land or region of Le lna people |
A’d’Lela — Belonging to Alela land, or belonging to the Lelna religion or custom |
M’lali — poisonous milk or liquid |
Ilele —– an iron tool. |
Singular plural |
K’lali – C’lali |
K’lali – K’le la |
C’lali – C’lela |
A’lela – Lelna |
A’lela – A’d’Lela |
These words above are derived from “C’lela” by deduc tive reasoning “ ” in C’lela
language simply means position “on” In effect it means position of the shrub(s) C’lela, Lelna, A’lela or A’d’Lela was derived from the word C’lela as the langua ge of the people. Howeve r, different people see and understand language as an innate faculty largely genetically encoded and decoded by the same traits of language class. Yet another school of thought sees it as a system culturally based, that is developed and learned through social interaction. In fact, that reminds me of a statement and I quote “Language grows out of life out of its need and experiences nne Sullivan (1866 1936)” this was a speech to the mericans to promote the teaching of language and speech Fanon expresses the view that “ language is to take on a word a culture ” (Frantz Fanon 1925 1961 physician and psychiatrist). |
Though, this has been said earlier. By reason of deduction, language in the
context of C’lela is as old as Lelna people and the language was developed and learned through social interaction and expe rie nce, as people began to communicate with a par ticular tongue or dialect encoded over time. By reason of migration, language began to be distorted and new languages were for med and developed from the original language. However, one could say that the word C’lela as the language of the people can be best described as an identity of name tied to word and culture. |
Therefore, the ambiguity of the word C’lela informed the other names as we have
seen above. Ilela is rather descriptive to a name K’lela hence it gives the K’lela man the identity of Lelna people. In my candid opinion, the derivation in the meaning of K’lela from Ilela, as claimed by Mr Samuel Umaru in his thesis and Traditione d to some group, is not holistic and does not hold water. |
Honestly, I am of the vie w that the allegory of C’lela as a language no doubt,
represents the development of ideas in individual’s consciousness. There is hardly any idea in one’s mind without having the form of mental picture of what the idea looks like. This is sometimes imagined and interpreted in written form. The revelation is also clothed upon substance and life. The latter is the conclusion by the observer to give that thing a name status. |
The name C’lela among others was informed on the stre ngth of coordinate d
intelligence by our forefathers. Infact, divine inte lligence has revealed not just the names of the shrubs, animals and trees in their language but perfect ideas about it as the bases of its existence, and Lelna people had reason to take advantage of it to appropriate knowledge and thought of good and evil from the shr ubs, called C’lela, and adopted the name, as named by the observers (our forefathers). In fact, C’lali/C’lela shrubs has a great significance in the belief and culture of the Zuru (Lelna) people. |
“ the only way to keep authentic track history and origin of a particular tribe |
clan or it’s dialect is by knowing an appointing a tribe or a clan head” |
CHAPTER 7 |
C’lela in the Context of a Language of the People Lelna |
Writing on the Lelna people , their offshoots and their language, are unreported.
As such, they are ironically and generally known as Zur u people to mean the language and the people. The people are also called Dakkarkari. This mistake has affected other people across the nation. For instance, Gwari are called against Gbagi; Ham against Jaba; A’dara against kadara; and kambe ri against Ashingini. Most of these languages and dialects have been miss- pronounced by either the Hausa man or the British colonialist. |
The Le lna are running into millions, with various dialectical units. Although,
efforts have not been made to write and amplify these languages, and if indeed there was any, it was within the academic circles, and this has its limitations. But very recently, HRH the Emir of Zuru among others are doing a very good work to tell the world that Zuru people even though they have heard about them. Many people who are not indige nous to Ke bbi state call the k’lela man “Dan Zuru” or “Zuru people” to mean his or their language and people Unfortunately Zuru is not a language. Rather, it is a slogan to mean a man from A’lela. Zuru, as we have already read is a Local Government Area in Kebbi state in North Weste rn part of Nigeria. On the strength of this fact, let us, therefore, define proto C’lela. |
C’LELA/PROTO C’LELA |
C’lela is a general Language of Lelna people in Copu na’lela or A’lela, and the
proto-C’le la is the distinctive original C’lela language of the Lelna people spoken by the proto-lelna. A’lela is home to a fascinating mixture of dialects and e thnic units in clusters extracted from proto-C’le la. Hence the people speak C’lela as one general language, but with regional tribal and dialectral variables in spoken, written expression and pronunciation by cultural groups or clans of that particular tribe in Copu na’lela; e.g Sence, Dabna, Mangna, Zugarnu, Kotoono Panni, Conkn o among others, but other dialec ts with various clans. eg Hunnu, Daknu,Paknu,Gyaane among others. |
It is very important to point out here that proto- Lelna and their offshoots claim
close affinities with the Gbagi, A’dara, Achifawa, Kambari, Nupe, Maguzawa and some languages around the geography of Burgu by reasons of cultural similarities as in traditional institutions like agricultural rituals, marriage institution, and |
traditional religion etc. It is also obvious that they enjoyed the benefit of
migrating toge ther. They spread in units to various locations using Copu na’lela as a cross over to their present area of domicile. Little wonder therefore, that these languages are playmate to A’lela or Zuru people. |
The Gbagi, A’dara, Kambari Achifawa and the Maguzawa share good relationships
with the Lelna people, which is more cultural than biological, and the affinities between proto-Lelna and their offshoots is rather genetic. They are culturally, linguistically and homogeneously related. One section or dialect was carved out from the original language at one time of their migration. They shared common historical experiences from antiquity in the sense of myths of origin. After a long period of separation these small units began to identify themselves with a particular name. |
The proto-Lelna and these languages mentioned belong to the branch of the great
kainji speakers; a sub group of the platoid group of the Benue -Congo. The Hunnu, Paknu, Gyaane, Daknu, Karni, Wipsni, Gwam Hyonno and Kamuknu are offshoots of the proto-Lelna. These languages co-existed in clusters especially the Hunnu, Kambari, Gbagi A’dara and Nupe, presently in Niger state. We were separated by virtue of migration and the creation of ne w States. Now , as it is, we have Lelna of Niger, Lelna of Ke bbi, Hunnu of Kebbi and hunnu of Niger, Ashingini of Kebbi and Niger States, who have dual state-ship. |
Linguistic evidence has revealed that the proto-Lelna is not different people from
their fellow extracted Lelna: Hunnu, and their likes, but are merely t wo different tribes of the same parental language of proto-C’lela irrespective of their dialectical and ethnic differences. As a result, the offshoots may not be named or considered as a language because they are extracted from the proto-Lelna. In effect, their offshoots belong to the proto-Lelna branch of the Benue-Congo, a sub-group of Niger-Congo family of the Kanji language family speaking a dialect of C’lela and C’lela as a general language derived from proto C’lela. Based on this, we shall now answer the question whether C’lela is a language or a dialec t cluster? |
C’lela/proto C’lela, as we have already seen, is the language of the people of
Copuna’lela. The language is characterise d by a dialectical variables and ethnic units in Cluster as in the use of vowels and constant C’lela language no doubt, suggests the Kanji origin. The sounds of the vowe ls and consonants are distinctive ways by which communication is effective since the extract from the parent language of proto-lelna speak C’le la as a dialect of proto C’lela. Therefore, C’lela is |
a language characterized by distinctive dialects within the re gion of A’lela. It is
thus a language and certainly not a dialect cluster. However, the offshoots speak regional dialects of proto C’lela and not a language as they claimed. The proto- lelna and their offshoots are cousins and genetically related. |
Having read and know n what is C`Lela and the origin of C`Lela as a language with
its respective dialects, it is also necessary to know how many dialects we have in copu Na`Lela. These dialects are 29 with three hundred and nineteen clans (319). Below, therefore, are the 29 dialects and off shoots of Proto -Lelna identified and named with their respective settleme nt in A`Lela. As a matter of fact, each of these dialects has about 10 to 12 clans and knowing the clans in their respective classifications was a little bit difficult, the only way to kee p authentic track history and origin of a particular tribe, clan or it’s dialect is by knowing and appointing a tribe and a clan head. And to achieve this, I went to all the 29 traditional old cities in ’lela land and conducted interviews with old men who may have passed on by now, in the quest to know all the dialects from the cities. |
Below are the twenty nine dialect and three hundred and nineteen Clans of
Proto-Lelna, gotten from one on one interview with older me n and women in our 29 historical cities in ’lela This numbers did not include the offshoots and the ir sub-clans. This research work was informed bec ause there was no one document written on this subject that told us about the 29 dialects and their respective clans and offshoots in Zur u land. |
Honestly if you are a K’lela reading this book and you can’t trace your route to
any of this tribe or clans am sorry you are not K’lela You are either a slave (K’coko) or a migrant It is therefore in the light of this fact I implore parents to take their children to their respective old historical city (Ilee) where their ancestors originated. |
Tribes in Zuruland ( ’lela) |
1. Sencne K’ Sence |
2. Dabna K`daba |
3. Mangna K`manga |
4. Panni K’pani |
5. Kootno K’kooto |
6. Hyanna K`yan |
7. Sarna K`sara |
8. Neene K`neene |
9. Oono K`o |
10. Yumnu K`yumu |
11. Dombno K`dombo |
12. S’gogo Ka s`gogo |
13. Dogno K` Dogo |
14. Romna K`roma |
15. Sindni K`sindi |
16. Sevna K`seva |
17. Kyobno K`kyobo |
18. Semne K`seme |
19. Rebna K`reba |
20. Rambunu K`rambu |
21. Ryaadone K`ryaade |
22. Gwazawana K`gazawa |
23. Conkno K`conko |
24. Kanyana K`kanyane |
Zugarnu: |
25. Umnu K’umu |
26. Dankarne K’dankar |
27. Passno K’passo |
28. Semne K’seme |
29. Semc’lalini K’semk’leli |
THEIR OFF SHOOTS |
1. Paknu K`paku |
2. Daknu K`daku |
3. Gyaarne K`gyaari |
4. Karni K’ari |
5. Wipsni K`wipsi |
6. Gawm Hyonno K`gam hyon |
7. Kamaknu K`kamaku |
8. Hunnu K’hunu |
9. Deerni K’deere |
SENCNE |
Clans: |
– Govgne (Govgnan Gomc’nile or Ak’dada) |
– Sangna: |
– Sangnan’waa |
– Sangnan Boro |
– Karni / Gwerabne |
– Dogno |
– Barna |
– Rumsni: |
– Rumsnan Kona |
– Rumsnan Waa |
– Senc Nam Sune |
– Pass-hunu |
– Denkarne / Dungnu |
– Mangna |
– Hunnu |
PANNAN GABA |
Clans: |
– Pannan Gaba |
– Golonak’dada |
– Golonan Cona |
– Sangna |
– Wipsni |
– Rumnu |
– Dogno |
– Tahini |
PANNAN AMANA |
Clans: |
– Govgne |
– Tahini |
– Hunnu |
– Sangna |
– Yaa’dokno |
– Golono |
REBNA |
Clans: |
– Gungu |
– k’ Bido |
– Kungnu |
– Magenda |
– k’rumu |
– Deerne: |
– k’ Vana (Dere) |
– k’vana Kamberi |
– k’vana |
– k’vana (Zammiara) |
– U’kwakwa |
MACHIKA |
Clans: |
– Sunsono |
– Hunnu |
– Sangna |
– Golono |
– Yumnu |
– Ad’koko |
– Dwirni |
– Golono |
– Wipsni |
– Yaa Dokno |
– Hyomno |
– Ondabna |
DABNA |
Clans: |
– Dabnak K,dada |
– Binjosno |
– Mangna |
– Bensno |
– Semne |
– Golono |
– Hok Salna |
– Tagelno |
– Semi C’wade |
– Gommana |
– Banu Gwene |
– Romna |
– Welpne |
– Taarne |
– Tahini |
– Dogno |
– Dwad Tudunu |
– Tudunu |
– Passno |
– Binjos Na D’ Koko |
– Binjosna D’ Baro |
– Oona K’waa |
– Oouam Tudu |
– Kwaa Na/Yaa Doko |
– Ad Hutu |
DOMNO |
Clans: |
– Tahini |
– Golono |
– Kwesamne |
– Wipsni |
– Romna |
– Hyakadno |
– Gilacni |
S’GOGO |
Clans: |
– Komno |
– Romna |
– Passno |
– Tahini |
– Aik’dada |
– Aiskubu |
– Aid’waa |
– Rumk Chankna |
– Swakna |
– Aik Hutu |
– Riktnu |
– Dogno |
– U’tamnu |
KOOTNO |
Clans: |
– On Dabna |
– Sangna |
– Wipsni |
– Semne |
– Tahini |
– Zinni |
– Takelne |
– Kotk’ Copa |
– Golono |
DOGNO |
Clans: |
– Semi C’ Wandene |
– Hyomno |
– Banu Gwene |
– Kwaacni |
– Gilac’ne |
– Dogna D’me nke |
– Yaa Dokna /k’dada |
– Dogna K’dada |
– s’gen |
– s’comgno |
– Rom Dogno |
ROMBNO |
Clans: |
– Golono |
– Golo Nk’jozane |
– Golo Nk’rimane |
– Golon Ak Rimane |
– Ondabna |
– Sangna |
– Banu Gwene |
– Kogno |
– Tahini |
KENYANA |
Clans: |
– Hunnu |
– Banu Gwene |
– Yaa Dokno |
– Mangna |
– Golono |
– Sangna |
– Ondabna |
– Oono |
RYAA DENE |
Clans: |
– Tahini |
– Hunnu |
– Ondabnan Sakawa |
– Ondabnan Gamgamo |
– Hunna Bang Yaage(Aik’dada) |
– Yaa Dokno |
– Mangna |
– Ondabna |
– Idokco |
GWAZAWANA |
Clans: |
– Ondaban Rimane |
– Golono |
– Tahini |
– Panni |
– Mangna |
– Gommawana |
– Ondaban Jozane |
– Rebna |
– Yaa’dokno |
MANGNA |
Clans: |
– Ugana |
– Golono |
– Golona C’gomo |
– Golona C’magaji |
– Sangna |
– Semne |
– Madingono |
– Semu |
– Golono |
– Anugana |
– Asgagaruwa |
– Sangna Semugyozo/Kubk d’waa |
– Matare-semne, Matare |
– Uyu |
– k’omo |
– Wangara |
– Ad’iti |
– d’waa |
– k’dada |
– Gochsogke |
– k’pondo |
– Hunnu |
– Sagnan Kubk d’waa |
ZUGARNU(ZUGANNAN SEME) |
Clans: |
– Den Kane |
– Dungnu |
– Banu Gwene |
– On Dabna |
– Bensno |
– Umnu |
– Govgne |
– Dogno |
– Hunnu |
PASSNO |
Clans: |
– Havna: |
– Mamna |
– Havnan Lende |
– Havnan D’bekbe |
– Havnan Kubu |
– Govgne |
– Sevna |
– Ak’dada |
– Semc’lalini |
– Banu Gwene |
– Dakalno |
– Golono |
ZUG RNU (ZUG N N K’ W ) |
SEMNE |
Clans: |
– Semnan C’gomo (Sondoro) |
– Ondabna C’gomo/ d’ Gwan |
– Ondabnan D’waa |
– Ondabnan Menke |
– Ondab N’gaga |
– Bensno |
– Golono |
– Banugwe ne |
– Kootna S’ Copa |
– Sem Nak K’ran |
– Semnanu Pala or Palana (Koglelna) |
– Semnak’ Mama |
– Mangna |
– On Dabonam Hoo |
– On Dabnad’ron |
– Sem Nan Kwam Tomo |
– Sem Nan Mendi |
– Sem Nan Magaze |
– Sem Nak Kamk’no |
U’MNU |
Clans: |
– U’m Nak’ Dada |
– Govgne |
– Dogno |
– Rusumnu |
– D’wadoko |
– U’mangezane |
SEMC’L LINI |
Clans: |
– Golono |
– Sawgna |
– Madingono |
– Wangana |
SARNA |
Clans: |
– Govgna C’gomo |
– Govgnan C’ubandawaki |
– Govgnan C’gadema |
– Oonam’ Hoo |
– Oo Na M’ K’pondo |
– Kangana |
– Barna |
– Dakarna |
– Gyaani |
– Hane |
HYANNA |
Clans: |
– Tuktnu |
– Garne |
– Golono |
– K’dada |
SHINDNI |
Clans: |
– A S’gen |
– Bensno |
– Koramno |
– Wipsni |
– Kwaacni |
– S’gen Na D’ Waa |
KYOBNO |
Clans: |
– Gwerabne |
– Gilacni |
– Dogno |
– Kwaacni |
– Tahini |
– Golona A D’ono |
– A D’ono |
– Sekanne (a K’ Dada) |
– Semc’wandene |
– Rom Pusnu |
– Wennan C’hini |
– Kwesamne |
– Rom Copno |
– Gonan Koro |
– Bensno |
– A K’paku |
ROMNA |
Clans: |
– Gilacni: |
– Gilac Na’d’ Waa |
– Gilac Nan Seme |
– Yaa Dogno |
– Romcopno |
– Rom Nak K’dada |
– Maagne |
– Sekanne |
– Dogno |
SERVNA (KENDO) |
Clans: |
– Romna |
– Gwerabne |
– Dogno |
– Kwaacni |
– Golono |
– Sangna |
OONO |
Clans: |
– Oonan Seme |
– Ani Kubu |
– Zook Nan Seme |
– Wesps Nan Seme |
– Oona K’ Waa |
– Oonak K’dada |
– Rigt Nu: |
– Rig Gyozane |
– Rigt An Gyozane |
– Hyaane |
NE ENE – |
Clans: |
– Bensno: |
– Bens Na D’kuru |
– Bens Nac’ Gadema |
– An S’pondo |
– Nen Na D’waa |
– A C’gomo |
– A Ni Kubu |
– Conna |
– Pon Na D’ Gaga |
– Pon Nzoogne |
SEMNE |
Clans: |
– Tahini |
– Benzno |
– Thanac Kyopho |
– Golono |
– Yaa Dogno |
– D’gamba |
– Dogno |
– Banu Gwene (zo Ogne) |
– Kubnu |
CONKNO |
Clans: |
– Dognane Cong |
– Mangna |
– Dognana Pala |
– Golono |
– Ondabna |
– Del Delni |
– Umnu |
– Benzno |
– Pascongno |
– Karnac’ Koko |
– Karnai Gono |
– Karnad Gaga |
YUMNU |
Clans: |
– Tahini |
– ’koko |
– Hyamno |
– Golono |
– Yaa Dokno |
– Wipsni |
– Ondabna |
– Golo Dwirini |
The above groups and their off-shoots, speak C’lela and regional dialects of C’lela
from the parent language of proto C’le la with little variations in pronunciation. However, these variations have affected the autography in writing and speech expression in the region of Alela. For example, the way somebody in Sence will pronounce a word may be different from the way somebody in U’Reba, U’Daba or A’zugru will pronounce it, even when such words have the same meaning. Therefore, see a few of these words, their meanings and how they are pronounced in a few of some of the dialec ts above. |
DILECTICAL VARIATION CONSTANT |
S ncn |
ee Dabna Zug rnu |
a Koybo |
Meaning |
D’Y N
_ NOKA _ _ _ KOSO |
D’yan
D’yani Noka Omo Ite gu Ugondo Koso D’Pinka |
–
D’KALA HAMPA DT IKUSU IDA KOSO D’L KO |
A D’ZAN |
BRIGHTNESS
EARLIER COME LIFT-UP SHIRT PURAGE SMELL DEEPNESS |
_
_ _ _ _ MZAME |
EE |
O |
MAP SHOWING THE REGION OF COPU NA’LELA |
Speaking pro-to C’lela and regional C’lela as a dialect of proto-C’lela |
Boundaries |
Town s and Villages |
KAMBARI (ASHINGINI) |
I mentioned kambari in my opening paragraph. However, my findings have
established that Kambari/Kambayi is not the original name by which the people are refer red to. The people are widely spread and found in kebbi, Niger and Nasarawa States. In fact, it is difficult for one to tell the original language of the kambari people and how they may wish or prefer to be addressed since Kambari is not a language. Let us see what informe d the name kambari. |
According to legend, after the then Nagwamatse war around the 17th century,
the people were calling their brothers Kembeyi! Kembeyi! This means come back! Come back! In the presumed language but the Hausa man could not pronounce the word “Kembeyi” Instead he said “Kembari” ll the same the word Kambari as used here in this chapter is an issue of interest. When somebody told me the meaning of Kambari in another language , it will interest you to know that Kambari means “let us stay here” in Igbo language My finding has established a litt le linguistic and cultural connection between the Kambari people in Niger state and the Igbo in Imo, Anambra and Enugu states Particularly the Orlu and Nnewi people. How the kambari people bury their dead and how they prepare their palm wine is not far from what is obtainable in Igbo culture, and the morphology, |
that is the pronunciation and meaning of some words are almost the same. For instance: |
DILECTICAL VARIATION CONSTANT |
ENGLISH IGBO |
KAMBARI |
Wrapper UkwuOgodo Ogodo
Water Mmiri Mini Fowl Okuko Okuko Ointment Uhei Uhei Beds Nkpowe Nkpowe, yedi Eyedi |
Since the kambari people and the Igbo’s are classified into various tribes, it may
be difficult to marry their linguistic relationships as to determining which part of the kambari people speaks and pronounc es these words like the Igbos. Since it is not my subject of research, I will leave that to Kambari people to make these findings. In Niger and Kebbi we have various tribes of the Kambari people some have even lost their identity to Lelna people. In Niger, the salka people speak Ashingini, the Awana, speak Akinba; Agwara, speak Kishingini. We also have Kambari in Lafiya in Nasarawa state and Kambarin Achifawa and Kambarin Zuru in Kebbi State. |
Although, the Kambari Agaddi understand themselves with the Kambarin Salka
with little dialectical variations, the Kambarin Agawara seems to be the majority. Most likely Kishingini is the general language, while others are the dialect clusters speaking various dialects with distinct differences in pronunciation. In fact, they seem not to understand each other. Most likely Kambarin Yawuri and Agwara are people who have similar linguistic or dialectical relationship with the Igbos in the eastern States. |
The Kambari people and their language is not my subject of study, but, let me
belie ve I have provoked somebody to embark on researc h to further expatiate on this subject and claims, with a view to telling us the language of the people called kambari and what they would preferred to be calle d. One may want to know the one ge neral language of the people, since Kambeyi/Kambari is not the original |
language. Rev. Bawa David, the Principal of U.M.C.A B ible College Tungan
Magagiya and Rev. Bako a lecture r in the same school w ho are salka extractions from Niger State shared with me in my brief interview with the m that, the people referred to as kambari are Ashingini and Tishingini is the language. My goodness! That’s terrific. |
CHAPTER 8 |
Diminishing Strength of C’lela Language |
C’lela language, as we have seen, is the official language of the people of copu
na’lela. My fear, however, is that the language is dying and losing its tribal essence because a lot of Lelna are unable to effectively communicate in their language. The reasons are not far-fetched. A few of these reasons are mentioned in the previous chapter. |
Unfortunately, any elder that dies, carries with him or her to the grave an ancient
mother C’lela tongue. As a result, it has created a vent for the Hausa language and culture to encroach and dominate. Since then, C’lela as a language has been and still is suffering from severe corruption, of communication paralysis and cor rosion by the Hausa language. Our youths have been influenced and turned out to be cultural slave or better still what I may call suffering from “tragedy of inbetweenity” The youths cannot speak the tribe or language of their nativity fluently, let alone write it. |
The language has been reduced in strength and power. Little wonder, therefore,
that Lelna youths seem to be r unning short of words whenever they want to communicate in C’lela. Rather, they are left going through mental struggles to shop for vocabulary to use. Unfortunately, not even an anthropologist or an archaeologist will exhume the bodies of their ancestral fathers just to get the original lost words and their meanings. Academics and historians may have to shop for words using their intuitive se nse to give meanings to them, just like it was in the days of our ancestral fathers. This has already been explained in the chapter titled “The Origin of C’lela” |
In a few decades to come, or by the next generation, we might have lost half of
our culture and cultural heritage to Hausa, English language, and western culture if care is not taken. In fact, the footprints of loss are already in our neighbourhood. Decline in cultural heritage and Language is an index of national decay. Actually, elites and our parents are also guilty of this decline and decay. Apart from pare ntal negligence, the question is; who is to blame? The governme nt of the state is the major culprit, in connivance with re ligious fanatics, to frustrate any effort by the citizens to organize and promote their culture by using religion and Hausa culture to intimidate the minorities. The idea is to swallow the identity and culture of Lelna people to pave way for a new or |
different culture, sometimes using other festivals to gain recognition in the state.
A clear case in hand is the Argungu Fishing Festival. Hence, every indigenous cultural or traditional festival would be grouped under the state festival with a view to frustrating the culture of the so called minorities and making them to lose their identity and cultural heritage. The elites and the youth are as guilty as the governme nt. A clear case in hand was the frustration of the vision of Late Nathaniel Zome when he organised the Traditional U’hola festival in Zuru. Some of the major factors of decay are discussed below. |
1. NEGLECT TO SPEAK THE LANGUAGE |
It is an issue to worry about that Lelna people no longe r identify themselves as
Lelna, let alone speak the language. Whether or not they have tribal marks, parents do not speak C’lela to their children any more. This begins at birth and continues until a child reaches adulthood. T his is especially true for those who left CopunA’lela for neighbouring states or villages as a result of economic attraction. In my own case, thank God for my parents especially my father, Prince Wade Kibiya Bawa who speaks C’lela to us in our household from morning till the evening. |
In fact, if we have twenty parents in Zuru land like my father, the language of
C’lela will not die, rather it will survive. On this note, one would want to say his gratitude to Mr Ben Dikki and Baba Bulus Doro, to mention but a few, who have been writing literature and are still making efforts to preserve and promote the language Therefore all literature written so far in C’lela like “Batk sak C’lela Kam Ete” compiled by Bulus Doro “Em rigan C’lela” Ben Dikki and “Lak San Sudam S’vere” Rev Peter Nasoma C’lela calender / a book the history of C’lela by my humble self the translated Bible Old and New Testament into C’lela language and the hymn books should be used in our respective schools and households. This will be applicable for the purpose of preserving and promoting the language of proto-C’lela especially for the youths yet unborn bove it all our gratitude goes to the Emir who saw the importance of the vision of Late Nathaniel Zomi and made a deaf ear to the culprit, organise d and centralised the annual traditional festival (U’hola) as it were with a view to unite the Lelna people, that’s good. |
2. INTERMARRIAGE /CROSS OVER MIGRATION |
This is yet another strange factor that has eaten deep into the fabric of the C’lela language. Our sisters and brothers who are eventually married to other tribes or |
people from different language no longer speak or write C’lela by reason of their
marital status and Cross over migration to yet another land. This factor binds them to the tradition and belief systems of that other land. |
Crossover migration may not only be in terms of marriage, it could be as a result
of quest for economic resources to a new land whe re C’lela is hardly spoken. For example, Lelna people are far across Kaduna, Minna and Kontagora, some of them are serving in public service, the military, or are retired and decided to settle down else-where and had children who do not know where the ir parents came from let alone speak the language C’lela. They only know that the y are from Zuru and they speak Zuru and not C’lela because they were never told by their parents that they speak C’lela. A lot of them have not even been to Copun a’lela “Zuru” and this is quite unfortunate The truth is that not only the language will die , but the tradition also. |
Over time, people are bound to come together, as Lelna to reform and recreate a
tradition to suit their own purpose; by reasons of migration and inter -marriage as may be influenced by long years of staying in a particular place. In the process, new languages are formed out of the original language from the particular proto – language. |
In view of this, parents who left their respective villages to the cities for economic
attractions especially the soldiers, may once in a while bring the ir childre n home quarterly or annually on vacation just to get the m acquainte d with their grandparents, cousins, brothers and sisters; to partake in or witness their traditional festivals like U’hola, D,biti and also witness how their traditional marriages are conducted. This will make the children appreciate their culture and to respect their cultural values. As it is, there are many families w ho, while on service never came home on vacation, let alone come to settle back home after their re tireme nt from the service. These people have decided to settle in other lands and have been indigenised to speak other languages they found around them. All they know is that they came from Zuru and they speak Zuru. Their parents did not tell them the difference between Zuru and C’lela.This reminds me of a growing boy (Boss) in my family friend’s house in Minna, who asked his mother, if the domestic cat in their house is Zuru Kedy boy! What he is trying to say is if the domestic cat understands C’le la |
KOGLELNA / KOGC’LELA |
Koglelna are Lelna who lost their tribal ide ntity to Englis and Hausa cultures; who
speak adulterated C’lela “Kog C’lela” This is not to say I am recognising or ide ntifying with them but I am frowning at the extent at which C’lela language is misuse d by the speakers of this kogC’lela. The term Kog Lelna/ kogC’le la came to be in the recent past and were informed as a result of those legitimate Lelna people who either by commission or omission lost the ir cultural and moral ide ntity to the Hausas or Hausa Fulani. In fact, in another 9 – 10 decades, if the language of C’le la is not prope rly propagated and promoted I am afraid we may have another group of people creating a new ethno – lingual identity. Two basic factors may be responsible for the formation of this new ethno linguo languages which are; migration and intertribal marriage. |
Just like one Bogaji, who was alleged to come from Zamfara, around the 17th
century and married K’lela woman called ladi in U’daba and had children by her. Such people are very good examples of Koglelna whose offsprings speak Kogc’lela. This is just one out of one thousand and one cases. Unfortunately, if care is not taken, the proto Lelna may lose their ide ntity to English and Hausa speakers as long as they give out their daughters to them. The Formation, development and spread of this adulterated C’le la is like a wild fire and canker worm that is eating deep into the fabric of C’lela. And if not checked, it may swallow and distort C’lela using English and Hausa to fuel the spread. Imagine this adulte rated kogC’lela is even spoken by the elites who are supposed to be the custodians of the language. Lelna should say no to the encroachment of these languages around them. |
Unfortunately, those who acquired formal education were not able to teach and
write literatures of all kinds in C’lela language having every word in C’lela and its meaning in the language. If there were, it could not have been corrupted today. The most elderly had since passe d on. That is why their offsprings gre w up to adopt the available language around the m; because, such languages like Hausa, against C’lela, are taught in primary and secondary schools, and this amounts to loss of identity. No wonder the youth cannot speak or write C’le la. As such they are going through mental struggle of wanting to know the meaning of words and things. If our ancestral fathe rs, had written literature in the past their legacy would have represented them. That is why all Lelna elites must put their hands on deck to promote and propagate C’lela lite racy. I agreed with Prof. Ango when He said “In the dynamics of Language development every language in the world may |
borrow, adapt and adopt from other languages. All we need is literacy, not purity” |
The speakers of this adulterated C’lela are mostly the proto-Lelna and Lelna;
simply because of their association with others and neglect to speak C’lela. Hence, they are now Hausanized and are ashamed to speak C’lela language. Can you imagine! You will see K’lela man with tribal marks on his face, should you speak C’lela to him, he simply will take offence and would not want to identify himself as k’lela for reasons only him could best explain. As a matter of fact, if such people have their ways, they would erase the tribal marks on their faces. |
C’lela as a language has been adulterated by these people (koglelna) who speak
kogc’lela. Over time it may develop to form ye t another dialect from the original language or have C’lela language comple tely corroded from the system. Let us therefore see a number of the corrupted and adulterated C’lela words or phrases as used by the koglena as against the proto C’lela. |
S/N KOGC’LELA PROTO C’LELA ENGLISH |
1 M’godke Ambomko Am grateful |
2 Litafikan Karatuv’ C’lela Vakan laasam C’lela Book to learn c’lela |
3 M’emk laihi Bad na sila M’ kotk bad Na sila I have sin before god |
4 E’macho gahara E’maco d’ Kwisi Forgive us |
5 C’emktuba C’kon d’wisi Let’s repe nt |
6 Sila ne na rai a Silanee na mhookno God give us long live |
7 Yan golmo Angolmo Golmo people |
8 Sai buku Hai buku Till tomorrow |
9 Ina dame ko na laga Ina dame Hi na laga Should fight or not |
10 Kan makaranta Kan laasi Student |
11 babav’ri I cetme He is my father |
12 I mamav’rin I inmi She is my mother |
13 Maala Kanugoco Diviner |
14 A’vkusa V’moklo Nail |
15 U’emakam sloye r U’emkam e’vlucha He has tract me |
16 K’luwuji K’goscu Sickle |
17 I maalav-ri I kan laasam ri He is my teacher |
18 D’maclean Lon man guzam nina Toothpaste |
19 Mi malam Mi kan laasi I am a teacher |
20 Kasan zuru Copun A’lela Geography of le lna |
21 Is’gado I D’ lela Is culture |
22 Kango ile Ancestral home |
23 Iye yare wa Iye rem da,damya What tribe is he |
24 C’ kwalba C’ kwa Bottle |
25 C’kaya C’ kusu ,K’kusu Cloths |
26 K’riga K’tagu,’I’kusu Shirt |
27 K’ondo Bai ka v’widi Trouser |
28 Ems’ Hunkuri Gag C’debe Take heart |
29 K’maato Kom k’saka,k’bimbi Car |
30 K’jirgi K’bugcu,k’bumbu Aeroplane |
31 Iyea’v raisaine Iyea vrobine What did you not have |
32 Karav’ saba Ai vet la v da Don’t get use to it |
33 Koya o severe Laasa o s’vere Teach or educate him |
34 Nuna o Kwesa o Show him |
35 M’ nak rinin renen chiki Am napk rinin rein A I know what is |
na hagcu happening |
36 Tyan Farunni I yen Ciin vo? What is wrong with you |
37 Uemk karatu U la ask s’geno He is dead |
38 Av’ ganke Av’ keske? Did you understand? |
39 M’ ta gane da M’ta keese da I did not understand |
40 C’gargajiya or C’ Alada D’lela Culture |
41 Zuru Zu-ru, A’zugru Lion/ forest of lions |
42 Manga U’manga Town of manja people |
43 Diri De ere Town of Diri people |
44 Wasagu U’hyagu Burial ground |
45 Chinoko Conko Town of the conko people |
46 Ribah U’ reba Town of the re ba people |
47 Rikoto D’ koto Town of the Rikoto people |
48 Peni Pani Town of the panni people |
49 Badakkarre K’lela Someone from the region of |
Zuru |
50 Dakkarkari Lelna People |
51 K’bigla K’dere /dere Begul |
52 C’ aleehu C’tohamho Vegetable |
53 Neem Cenji Nee Seso Give me Change |
54 Em hankuri Bon C’debe, Gag c’debe Be Patie nt |
55 Es’duniya E D’yan, A Cona Heaven |
56 Likita Kanugoco,Ka C’goce Doctor |
57 M’ta tunada M’ ta ba kasada I did not remember |
58 I Lele aiki Ilele s’yomko How is work |
59 Har Abada Halye emte For ever and ever |
60 S’bincike D’betko Investigate |
61 I yen faruni Iyenta kanne What happened |
62 Av lalaan kawka? Iyen takaine Are you mad |
63 Sila emav albraka Sila paten c’ gomo May God bless |
64 Ne o girma Ne o gwin Give him respect |
65 M’ kaaska M’ta lada I cannot do it |
66 E mam rogowa Emam dikwisi Forgive me |
67 Sai rinin sela zane Hi rinin sila zane Except what God said |
68 Hwedan Jajibiri Hwedan Cabgu On the eve day |
69 Magiro Yaa’ akwu Masquerade |
70 Kamevri K’lomo In-law |
71 Makaranta Baadan laasi School |
72 Ma hungbo c’turen chida Ma hungbo I don’t understand English C’kotoroso gada |
73 Rihi ilen dam am ri Rihi cimi Something is disturbing me |
74 Yesu Yeso Jesus |
75 Dukkawa Hunnu A tribe in Niger |
76 Bangawa Daknu A tribe in Kebbi |
77 Gelawa Gyaarni A tribe in kebbi |
78 Kelawa Karni |
79 Karatu S’geno Study/Reading |
80 A mam guga c’kaya Hadam c’kusu Iron cloth for me |
81 E mam s’rubutu e mam s’geno write for me |
82 Dumidumi U’ chud chudu worm, worm |
83 Nam handset number rovo, Nam em pa mad give me your handset pogcad rovo, number |
84 Bola, K’bola C’iri waste bin |
85 Op nam lambari op A mam rege gist me |
86 Wahala D’koba trouble |
87 K’angulu Sakra vulture |
88 makari Getco Destroyer |
89 Bad D’anke Bad eosze No problem |
90 D’engine D’na cho engine |
91 K’rakumi k’dongomi camel |
92 Ev Biro ev supi, kgenco biro/pe ncil |
93 Saitan, seetan akrimu Demon/Devil |
94 Sai si aduwa Hai s’cepko Only prayer |
95 Am gogro kenke Ogogoro/Local gin/Whisky |
96 Bature An chon c’getchene white man |
97 D’cup I-koklo Cup |
98 D’Adda V’vana cutlass |
99 Nam layi rovo Nee m Nomba give me your phone number |
100 K’soja K’sose, k’koolo A soldie |
101 K’dan sanda kad’kyuru police |
102 barahun M’karanzai kerosene |
103 kulikuli M’gwenntle groundnut chips |
104 Am kwantele amkuli groundnut chee ps |
105 ambisket Am kotko, Miskit Biscuit |
106 hura Gaare mallet pour age |
107 Masa kakade D’tarr genie corn/maize or rice cake |
108 kwase |
C’kwaasa beans cake |
109 D’gora D’kwa Jar |
110 D’buta D’wa Jar |
111 D’malfa D’kiki hart |
112 D’kwado D’guwda ka, d’bagco pad lock |
113 Al’makashi Av chep chekne scissors |
114 Cumb k’sambcu comb |
115 Amin Ahnaa Ame n |
116 Sabuni lad man c’guz ku washing soup la dam nu zolo bathing soup |
117 Am a lan situnani am lan skekbo I am thinking |
118 C’a’lele bozronyala Beens pour age |
119 U alan c’bommo susai m’bomk heedi very grateful |
120 Duniya copun yandahana Heven/world |
121 takosada ta kogarda (ta soda) not mature |
122 c’tomato C’tomato Tomato |
123 k’hellani k’peleto Fulani man |
124 keke k’peleto Bicycle |
125 Driver kan hukum k’bimbi, Driver |
dokav K’komo |
126 S’denki s’ wan Kind of fruit leaves |
127 D’lariya Iziktu sickle/Seive |
128 Am hankuri Gog c’debe Be patient |
129 S’gulma M’zomo Gossip |
130 Mararaba c’hatan kanna Junction |
131 Jaraba c’ketamse Trouble |
132 Op I mugu op ci v’dumu He is a wicked man |
133 Zunubi C’koto Sin |
134 U emk lalata u am bo u’tusu, d’omo He has committed |
adultery |
135 An sallah an dam d,cumku Muslim |
136 Av hada kabo sto Stoo S’kasi your soup has good taste |
137 Gwabro Dpa, Kan ta gain da Bachelor |
138 U’hada u’capgu, mix |
139 k’television k’goc ‘ad emen, Television |
K’gocco |
140 kasuwa baa s’yopo market |
141 D’handset Pa mad pogco, handset |
d’pogco |
142 k’redio k’gang kam en, Radio |
K’ganco |
Or k’gang com en |
143 D’kararawa D’pama Bell |
144 telehon d’pogco Telephone |
Or d’pogcad pastmen s’lalko |
145 Alkali Kan gen man s’lalko Judge. |
146 k’ yrobawa k’yala yoruba |
147 k’ igbo k’tegamte igbo |
148 D’fridge/freezer K’tudcu fridge/ freezer |
149 madubi D’ horemco, kamatakaci mirror |
150 Av’mabudi V’abasa Keys |
151 D’fan k’hwirki Fan |
152 D’bucke t K’boket Bucket |
153 D’mafifichi K’peke hand fan |
154 zobe V’kwanta ring |
155 K’wasika Vaakan pastman coma lette r |
156 D’kaculator D’ogma, d’ogamco Calculator |
157 D’electric kac ulato D’ogamo, d’ogamco electric calculator |
158 D’computer K’laske or Molinlaasi/K’gamco Computer |
159 D’calma D’goma/d’gomo a word |
160 D’guga K’sako, sakamho |
161 K’tukunya K’chidi, D’bada Local clay pot |
162 D’welki K’bada, U’bada Animal leather treated |
163 D’bladar Kwa dambasa bladder |
164 D’mara D’hebla Abdomen |
165 S’makoki S’wa a Burial ceremonies |
166 Gelawa Paknu Lelna |
off shoots |
167 s’zegre s’regdo Moringa |
Just imagine what the migrants has done to this tribes and languages in other states. |
The indigenous name he bastardized name |
167 Bajiu Kaja |
168 Atyap kataf |
Tyap (languga) |
169 Aegworok kagoro |
Gworok(languge) |
170 Ham Jaba |
171 sholio marwa |
172 Fantwam kafanchan |
173 A’dara kadara |
174 Gbagyi gwari |
175 Ashingini kambari |
Tishingini(languge) |
176 Gwong kagomo |
177 Ngas Angas |
178 Zgbia zaria |
179 kadna kaduna |
180 A’zugru zuru |
181 Katsina-arena katsina-ala |
182 Nayammiri |
A Blue Print on the possible ways to promote and Check Hausa language and
disapprove of K’ogc’Lela. Three years ago I was discussing with Mr. John Mani, the co-ordinator of C’lela translator that |
1. The C’lela promoters will need to liaise with the government to ensure that |
C’lela is taught in primary and secondary schools in the local government in Copuna’le la as part of the subject of study. |
2. Train more personel in C’lela language to teach the language of C’lela. |
3. Lite ratures written previously may need to be translated in to C’lela or |
written out of creativity for ease of study. |
4. Religious books may need to be translate d be read and studiedin churches |
and mosques. |
5. All the Hausa churches may need to change their name to (C’lela section). |
As against Hausa section, or carve out C’lela section where only C’lela
will be used to read the holy books and the gospel preached in C’le la language. |
6. Parents and individuals should develop the habit of communicating in C’lela |
language to their children by speaking it. |
7. ll our mosques and churches may need to preac h sermon in C’lela |
language. |
THE CURRENT AFFAIRS ZURU |
1. The missionaries came to Zuru in 1924. |
2. Paul Ummel and his brother trekked one hundred miles from salka to ope n |
a UMS station in Zuru in 1925. |
3. By 1925 Lelna people helped Paul to build a small church and C’ lela |
language was what was used to preach the gospel for clear understanding. In the same year , he translated some songs into C’lela hymn book. |
4. The three house boys of Paul Ummel were saved because the y received the |
Gospel; they were the twins from Rikoto. |
5. By 1938 there were many converts around the neighbouring villages; |
villages around Zuru came to Zuru for Sunday services. |
6. Fetish traditional rulers where persecuting the new conve rts at a point; |
they don’t even give their daughters in marriage to converte d Christians. |
7. In 1926 a mission school started called UMS. |
8. And by 1935. the missionaries got approval by the |
Government to start the |
school properly. |
9. In 1935 the school graduated its first class of 22 and they receive d their |
SLC. Senchi people were reported to have more numbers |
10. The church in Zuru was the Head of the Northern/Regional confere nce |
because it was the largest church among the churches in Zuru and most of the Posters in UMS are Lelna. |
11. In 1946 UMS church was built in yauri. |
12. Christianity came to Udaba in 1933. |
13. In 1943 evangelism got to the m, a church was built and one of the twins |
who were converted in Zuru was posted there. |
14. In 1937 a church was built in Bedi. |
15. In 1943 the c hurch in magoro was built by the missionaries. |
16. Daniel Dazi Gomo evangelized in Se nchi in 1937 and the churc h in senchi |
was built in 1943. |
17. The Senchi people embraced education very early. It was the village that |
first sent their childre n to UMS school in Zuru in 1926 and to date they are the most educated within the region of South West. |
18. The Zuru people are the acade mic pedestal within the region in North |
Western Nigeria (Kebbi, Zamfara, Sokoto and Kasina) and are well represented at the federal land. |
19. The church in Ubege was built by the people in 1945. |
20. The Gospel spread from Senchi to Sabongari and SabonGari built their |
church in 1947 |
21. The massage of the Gospel came from Ureba to Dirin Daji and the churc h |
was built in 1947 Pastored by Rev. Na Allah Dikki from Senchi. |
22. The church in Maga was built in 1956. |
23. In the history of Nigeria, two Generals amongst othe rs were from Senchi |
from the same womb. |
24. The gentle man Major General Ishaya Bamayi, a one time Chief of Army |
Staff and his elder brother late Brig. General Musa Bamayi. |
25. In Nigeria Zuru has the highest serving soldiers and officers in Nigerian |
Army as it were. The re is hardly any home in Zuru without a soldier serving or retired . |
26. Zuru people are warriors (Dakaru) meaning infantry soldiers |
27. Zuru people partook in the war at Burma. |
28. Zuru people, the Lelna, were the people w ho fought the then kanta war |
that lasted for 40 years. |
29. The traditional religion of the lelna people practiced only by the |
conservatives is M’gila as the religious cult. |
30. The first religion in Zuru was M’gila. |
31. Following suit was the re ligion of Christianity. The religion, Islam was |
brought by the Hausa traders from Katsina but was not propagated fully. It was propagated by imposition by the then sardauna in 1963. |
32. Lelna people were recruited by the British colonial Administrators in 1908, |
1910- 1914 to fight in the First World War. |
33. The College of Agriculture Zuru was established in 1976. |
34. Zuru became an Emirate in 1979 by politic al reasons. |
35. Paul and Phoe be Ummel left for New York City on Wednesday May 15, |
1961 saile d for Southampton, England and arrived Friday May 19, 1961 . |
36. Rev. Paul Ummel the popular missionary in Zuru passed on six days before |
his 69th birthday. He died at Elkhart General Hospital on Tuesday, March 18,
1969. He died of aplastic anemia. Apparently a result of the polycythemia medication. Phoebe Umme l was aged 65, die d of cancer on Thursday, July 9, 1970 at Elkhart Hospital. Paul and Phoebe were buried beside each-other at Yellow Creek Cemeter y Country, Indiana. |
37. The M issionaries in 1925 recorded a population of 57,000( fifty seven |
thousand) people who converted to Christianity and 12,000 ( twelve
thousand) out of which ide ntified themselves as Hunnu (Dukawa) 22 years latte r in 1947 UMS was opened in Tungan Magajiya and one Kir ho was the first convert. |
38. UMS school was the first and only school in Zuru as at 1926. |
39 . The first out-station was open in 1936 in Rikoto |
40. The first book written and translated in C’lela in 1924 title d The Gospel of |
Mark mongst others are “Litafi Kun Karatuv C’lela” Kum’ete (vaakan la
asam C’lela) the main discussant was Tom Sakaba Rikoto Born in 1910 and passed on 2nd May 1983.The book was publishe d in 1934. |
DISTRICT AND VILLAGES IN ZURU EMIRATE |
(COPU NA’LELA) |
DABAI CHIEF DOM |
DABAI DISTRICT |
NAMES OF VILLAGES |
1. Dabai Dabai |
2. Chiroman Dabai |
3. Dabai Doruwa |
4. Kwoko Rumu |
5. Kudun Dabai |
6. Dago |
7. Tadurga |
8. Dega |
9. Maikaho |
10. Isgogo |
11. Dutsen Isgogo |
12. Jambo |
13. Chiroman Dago |
14. Rumu |
15. Dutsen Rumu |
16. Yamma |
SENCE DISTRICT |
NAMES OF VILLAGE |
1. Sence |
2. U’sara |
3. M’sune |
4. T/Rimi |
5. Dod Gomo |
6. Bahago |
RIKOTO DISTRICT |
NAME OF VILLAGES |
1. Sarkin Gabas |
2. Rafin Rikoto |
3. Zodi |
4. Sabon Gari |
5. Magajin Gari |
MANGA DISTRICT |
NAMES OF VILLAGES |
1. Magoro |
2. Ifaki |
3. Marafan Manga |
4. Dutse |
5. Rimi |
6. Yamma |
RAFIN ZURU DISTRICT |
NAMES OF VILLAGES |
1. Rimi |
2. Sandoro |
3. Gun Duman S/Hausawa |
4. Daklo |
5. Bedi |
6. Denkere |
7. Semehilale |
8. Passo |
9. Mafaran Rafin Zuru |
USHE DISTRICT |
NAME OF VILLAGES |
1. Uhyan |
2. Zagne |
3. Wokwebe |
4. Ukambo |
5. Rio Seme |
6. Elembelu/Hausawa |
7. Udun Kudu |
8. Rio |
9. Kukan Usra |
U’HYAGGU CHIEFDOM |
U’HYAAGU DISTRICT |
NAMES OF VILLAGE |
1. Kangon Wasagu |
2. Tamgaram |
3. Mako |
4. Rafin Gandu |
5. Tudun Bichi |
6. Tsitsina |
7. Dadin Kowa |
8. Binoni |
9. Magajin U’hyaagu |
KANYA DISTRICT |
NAMES OF VILLAGES |
1. Rafin Gora |
2. Gommawa |
3. Gorah |
4. Mainwa |
5. Rambo |
6. Ikra |
7. Kanya |
8. Chediya |
9. Baki |
10. Kumdumku |
11. Gwazawa |
12. Rade |
13. D’pindu |
14. Macheri |
MARAFA DISTRICT |
NAMES OF VILLAGES |
1. Asarara |
2. Jagara |
3. Kangi |
4. Gunabi |
5. Rumfa |
6. Mai-Dangwari |
7. Amiru |
8. Danindo |
9. Garin Tudu |
10. Noma Kawo |
11. Bangu |
12. Fakka Village |
13. Garin Isah |
14. Marafa |
WAJE DISTRICT |
NAMES OF VILLAGE |
1. Tunga Gaya |
2. Yar Kuka |
3. Warkata |
4. Waje |
5. Wadako |
6. Chonoko |
7. Unashi |
8. Ragam Mani |
9. Dankade |
10. Morai Kango |
BENA DISTRICT |
NAMES OF VILLAGES |
1. Tudun Wada |
2. Uban Dawaki |
3. Mai Arewa B. Malekaci |
4. Tunburku |
5. Mai Rai-Rai |
6. Dan-Makarwa |
7. Dan Ummaru |
8. Unguwar Kibiya |
9. Mahuta Danlayi |
10. Musuru |
11. Ayu |
12. Rakada |
13. Magajin Be na |
14. Marafa Bena |
15. Yar Maitaba |
16. Yaminan Bena |
17. Sikiru Kudu |
BIRNIN TUDU DISTRICT |
NAMES OF VILLAGE |
1. Rafin Kanya |
2. Kofan Fakai |
3. Magajin Fakai |
4. Kulu |
5. Dutse |
6. Kukan Zussun |
7. Urgun |
8. Uchiri |
9. Jan Hawa |
10. Matseri |
U’REBA ‘RIBAH’ DISTRICT |
NAMES OF VILLAGES |
1. Susu Machika |
2. Yarati |
3. Yamman Ribah |
4. Kudun Machika |
5. Duhun Ribah |
6. Arewan Ribah |
7. Mangan Ribah |
8. Sabon Garin Hausawa |
FAKAI CHIEFDOM |
FAKAI DISTRICT |
NAMES OF VILLAGE |
1. Mahuta |
2. Doro |
3. Maijar Hulla |
4. Ba’are |
5. Maikende |
6. Fade |
7. Arewa |
8. Bulun Shifkau |
9. Sabongari |
10. Garin Auwal |
11. Bakoshi |
BAJIDA DISTRICT |
NAMES OF VILLAGE |
1. Penin Amana |
2. Kukkum Maigoro |
3. Kukkum Waziri |
4. Ukuri |
5. Chiroman Bajida |
6. Garin Dantani |
7. Gwade Bawa |
8. Gele |
9. Anai |
10. Farin Ruwa |
11. Penin Gaba |
12. Dikono |
13. Gulbin Kuka |
DONKO (DANKO) CHIEFDOM |
DONKO DISTRICT |
NAMES OF VILLAGE |
1. Taro |
2. Masama |
3. T/Gambo |
4. Garin Hausawa |
5. Ilabre |
6. Yamman Danko |
7. Gabas Danko |
8. Uhu |
9. Arewa Danko |
10. Isgane |
11. Kele |
12. Kak-Sapi |
13. Libo |
14. Gwanfi |
15. Lubgu |
16. Isranga |
WARI DISTRICT |
NAMES OF VILLAGE |
1. Tudun Wada Boko |
2. Uban Dawaki |
3. Sarkin Yamma |
4. Wuri Gabas |
5. Kandu |
6. Fadan Woro |
7. Dutse |
8. Zalma |
9. Garin Wori |
10. Magajin Walele |
11. Tudun Maga |
12. Iroma |
KYABU DISTRICT |
NAMES OF VILLAGE |
1. Kyabu Gari |
2. Maattai |
3. Uron Chopo(Romna) |
4. Usin Giri Mshigin Yar |
5. Shiddi Gari |
6. Tapki Ukuhun Shindig |
7. K-Lanko |
8. Kuntomo |
9. D.gogo |
10. Cheseme |
11. Yelmo Gari |
12. Donkan Talmo |
13. Uhun Sama |
14. K/Zambu |
DIRIN DAJI DISTRICT |
NAMES OF VILLAGE |
1. Dirin Gari |
2. Maza-Maza |
3. Shibo |
4. Adai |
5. Pampama |
6. Dunhu |
7. Madu II |
8. Ung. Marafa |
9. Tungar Gauna |
10. Bere |
11. Maee |
12. Dirin Daji S/Hausawa |
13. Aisa Wana |
14. Dirin Daji |
15. Dammo |
16. Dutsen Biri |
17. Rukukuji |
18. Tsohon Birni |
19. Maganda |
20. Kaboji |
21. Madul |
22. Abeme |
23. Doka |
24. Dohoro |
25. Gelwasa |
26. Arose |
27. Dutsen Damo |
28. Ung. Yamma |
29. Rafin Gora |
30. Dutsen Yamma |
31. Kaiwa |
32. Dutsen Marafa |
33. Kagata |
SAKBA CHIEFDOM |
SAKBA DISTRICT |
NAMES OF VILLAGE |
1. Mayana |
2. Dokar Kambari |
3. Wangachi |
4. Kwagwanu |
5. Kadadan |
6. Mazarko |
7. Jigawa |
8. Atabilo |
9. Babura |
10. Makuku |
11. Kadanho |
12. Tikawa Arewa |
13. Laraba |
14. Gwanja |
15. Janbirni |
16. Tikawa Kudu |
17. Dankolo |
18. Uzangila |
19. Darangi |
20. Kurgachi |
21. Agali |
22. Matseri |
23. Maiiyaka |
24. Aliero |
25. Ibando |
26. Sangangan |
27. Daura |
28. Kadadan Madi |
29. Sarkin Kasa |
30. Maiyakin Sakaba |
GLOSSARY |
A’zugr u Forest of Lions |
Zuru lion |
Zurunu lions |
A’zugr u Forest area of lions, |
Forest where lions lived |
K’zugu – Forest |
Copunalela – The land of Le lna people |
A’lela – The land and the Region of lela |
Proto – Original |
Proto-lelna – original lelna people speaking proto-c’lela |
kogc’lela – adultrate d c’lela |
koglelna – hausa/ lelna who speak adulterated c’lela |
Proto c’lela – Original C’lela Language |
Sencne – People from senche (tow n located in South |
Zuru |
U’manga – The Manga town |
Sakba – Sakaba town |
Kanyana – Kanya tow n |
Rambno/Rambnu – Rambo town |
Mahuta/Mahutana – Mahuta town |
U’daba – Dabai town/Dabai Town |
Donko U’segu/U’hyaabu – Danko wasegu town/U’hyaagu Town |
Derne/Dee rne – people from Derin Daji town |
Isgogo/S’gogo – Isgogo town |
Ushe – Sabongari town |
Dudu na zegro – Adam and Eve or Ancestral father |
Gelne/Geelne – Gelawa |
Fakna – Fakawa |
Dakkarkari – Infantry soldiers |
Dakare – Warriors |
Dakakari – Idol Worshippers |
(Arabic meaning) |
D’bitti – Quarterly annual festival in August/ |
September |
Hola – Stop |
U’holka – He has stopped or prevented |
U’hola – the festival of thanks giving |
Goven menke/Gomvanmenke – God of rain |
Govnu chopo – God of the earth |
Golmo – Agricultural manage contract |
Anupala – Neither west nor Noth |
Yadat/Yaadato – (Virgin) Transition of youths into adulthood |
Hence, presented as wife or husband |
Kazeme or kuyama |
– Traditional festival in Karishine area |
WAFF – West African Frantic Force |
Lelna – People of Alela Land |
C’lela/C’lali – shrubs, hence the language of the people |
K’lela/K’lali – the individual, man/woman |
C’lali – Shrubs |
Hunnu – Dukawa |
Geeyne – gelawa |
Zugarnu – People from Zuru |
Panni – people from Pani |
Gwari – Gbagi |
Kadara – A’dara |
D’gwu/D’gyou – Rijau |
Coglelna – Lelna people who’s parent got married to |
the Hausa’s |
Batksak c’lela kam Ete – first Lelna dictionary |
Em rig an C’lela – discuss in C’lela language |
Lak San Sudam S’vere – Words or speaker that had wisdom or sense |
Kacni, netana – Non cult members |
Dudu na zegro – man and woman (first c ultist) |
Eku |
– spirit |
Kanta – Left hand |
Kantawu – expert in shooting bow and arrow |
Kambayi – come back. |
BIBLIOGRAPHY |
ORAL IN TERVIEW: |
Alhaji Isha Tahinta in 1990. |
Baba Sule 1990. |
Alhaji Audu ZOMA (SHINDI). |
Kaka Nenge Pasa li (lia Shindi). |
Gweta Bagi (lia SERVNA Kandu). |
Zingi Kutugbo (lia kyobno). |
Dudu Gwantse Gov d’kebe (lia kyobno). |
Alhede Noma (k’oo) Village head. |
Gadema Rrppa (K’nene). |
Mama Dorcas Ezra Dikki |
Kaka Mami Rumu |
Rev. Amos Keta Pani |
Mallam Adamu Sondaro the 13th |
Alhaji Capt. Dambaba Rtd District Head of Wage |
Mallam Garba Jiboh |
Kaka Mazuga Somko |
Kaka Paseli K’sindi |
REFERENCES |
Em rig an C’lela, Gomc balke page 5 (Ben Dikki) |
Nupe the Origin (How all tribes in Nigeria Originated from Nupe by Indagi Abdullahi page 47,421 and 422 |
Interpre tation of the Bible by Robert Scholar page 5, 7 |
Studies in the history of the people of zuru emirate by A.R Augi e dited by S U Lawal page 47, 48 |
What God had wrought page 68, 72 |
Heathen for thin inheritance edited by Eile en Lager |
Incorporation and resistance a study of relationship between A’lela and the
sokoto Caliphate to the British occupation C.1804-1910 by Samuel P Umaru un Published work |
BOOKS FOR FURTHER READING |
1. Interpre tation of the Bible by Robert Scholar |
2. Kingdoms at war |
3. Challenges of the Sustainable De mocracy in Nigeria by Emmanuel Ojo |
Edited 2006 (Democracy and paradox of Denomination Politics: the Caliphate verse the Zuru in Northeasten Nigeria.) |
4. Incoparation and resistance a study of relationship between A’lela and the |
Sokoto Caliphate to the British occupation c.1804-1910 Samuel P. Umaru, unpublished work. |
Zuru socio-economic and political development. By Gen sani sami (rtd) the Emir of zuru. |
THE ZURU PEOPLE
Reviewed by Isyaku Garba
on
May 02, 2018
Rating: 5