(An attempt to Authenticating issues relating to the |
history of Zuru peopleandthe origin of C’lela as |
a Language of the People) |
Brdg. General M. K. Abdulkarim |
Can hav an zugkan Zurannu an hobo |
What did you say? It means |
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 |
Dedication
Fore word.
Author’s note
Acknowledgments |
Historical Rout e of Lelna in Brief History |
Deforestration of the Area A’zugru |
C’lela in the Context of a Language of a People Lelna |
The Diminishing Strength of C’lel a Language |
I dedicate this book to
HRH Maj Gen (Dr.)
Muhammadu Sani Sani |
Sami Gomo II The Emir of Zuru |
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. |
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. |
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 |
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 |
Bou ndaries
Town s and Villages |
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 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. |
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. |
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. |
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. |
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.. |
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. |
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. |
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 |
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 ” |
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 |
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) |
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. |
– Adamu somdoro Gomo 13th |
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. |
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 |
2. Who we re the migrants that migrated to the area (copuA’lela) as a result of |
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 |
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 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. |
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” |
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. |
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 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 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 |
– 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 |
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. |
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. |
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 |
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. |
2. Voting Machine – K’Dageo |
3. Fax Machine – K’Comtk’vaa |
5. Amplifier – K’logososgodo |
7. Coded Message – Comzeske |
8. Electricity – Hwelanad’gyan |
10. Policies – Seepsec esaskai |
11. Telegraph – K’Dakcoma |
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 |
3. Teacher – Kan Laa sam na |
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 |
18. Native of – kad’le la |
19. Radio – K’ganco, k’gancom’en |
21. Mir ror – K’mataakaci |
23. Computer – K’ogamco,
k’laske,molinlaasi |
26. Handset – Pamad pogco |
27. Fan – K’emk co,k’wirki |
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 |
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 |
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 |
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” |
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 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) |
29. Semc’lalini K’semk’leli |
6. Gawm Hyonno K`gam hyon |
– Govgne (Govgnan Gomc’nile or Ak’dada) |
– Hunna Bang Yaage(Aik’dada) |
– Sangna Semugyozo/Kubk d’waa |
– Semnan C’gomo (Sondoro) |
– Ondabna C’gomo/ d’ Gwan |
– Semnanu Pala or Palana (Koglelna) |
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 |
D’yan
D’yani
Noka
Omo
Ite gu
Ugondo
Koso
D’Pinka |
–
D’KALA
HAMPA
DT
IKUSU
IDA
KOSO
D’L KO |
BRIGHTNESS
EARLIER
COME
LIFT-UP
SHIRT
PURAGE
SMELL
DEEPNESS |
MAP SHOWING THE REGION OF COPU NA’LELA |
Speaking pro-to C’lela and regional C’lela as a dialect of proto-C’lela |
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 |
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. |
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 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 |
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 |
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 |
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 |
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 |
75 Dukkawa Hunnu A tribe in Niger |
76 Bangawa Daknu A tribe in Kebbi |
77 Gelawa Gyaarni A tribe in kebbi |
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 |
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 |
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 |
112 D’kwado D’guwda ka, d’bagco pad lock |
113 Al’makashi Av chep chekne scissors |
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 |
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 |
134 U emk lalata u am bo u’tusu, d’omo He has committed |
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 |
139 k’television k’goc ‘ad emen, Television |
140 kasuwa baa s’yopo market |
141 D’handset Pa mad pogco, handset |
142 k’redio k’gang kam en, Radio |
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 |
152 D’bucke t K’boket Bucket |
153 D’mafifichi K’peke hand fan |
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 |
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 |
181 Katsina-arena katsina-ala |
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 |
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 |
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 |
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 |
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 |
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 |
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 |
A’zugr u Forest area of lions, |
Copunalela – The land of Le lna people |
A’lela – The land and the Region of lela |
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 |
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 |
Dudu na zegro – Adam and Eve or Ancestral father |
Dakkarkari – Infantry soldiers |
Dakakari – Idol Worshippers |
D’bitti – Quarterly annual festival in August/ |
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 |
– 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 |
Zugarnu – People from Zuru |
Coglelna – Lelna people who’s parent got married to |
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) |
Kantawu – expert in shooting bow and arrow |
Alhaji Isha Tahinta in 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. |
Mallam Adamu Sondaro the 13th |
Alhaji Capt. Dambaba Rtd District Head of Wage |
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 |
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.