A notable imbalance exists in the prevailing narrative surrounding Africa’s historical experiences. While the impact of European colonization and neo-colonization is frequently highlighted in academic and media discourse, the legacy of Islamic conquests and empires on the continent often receives scant attention.
This lacuna is evident even in the December issue of this journal (The Humanist African Journal), which features two articles critically examining the role of the West in Africa’s underdevelopment: “The Role of the Global West in the Underdevelopment of Africa” by Godfrey Selbar; “The West and Tanzania’s Struggles” by James Mwamba; and a thought-provoking poem by Kato Mukasa titled “The Thieves Ate Africa”.
Conversely, the historical agency of Islamic powers in shaping Africa’s socio-political landscape remains relatively unexplored. This article seeks to address this knowledge gap by providing an examination of the complex historical dynamics at play. By interrogating the intersections between Islamic expansion, cultural exchange, and power politics in Africa, this piece aims to contribute to a more comprehensive understanding of the continent’s rich and multifaceted history.
The Hausa people
The Hausa people are an ethnic group with a rich history dating back to the 7th century in West Africa. An oral tradition tells the tale of the foundation of the seven Hausa city-states by Bayajidda (actually being a Hausa phrase “ba ya ji da” meaning “he couldn’t understand before”), an Arab adventurer who married the Queen of Daura. However their ancestral roots are linked to Nubia, also known as the Kushite civilization which flourished along the Nile River.
Kush was a major power in the ancient world, engaging in battles with ancient Rome, including the Meroitic War against Augustus Caesar which lasted from 25 BCE to 22 BCE. The Hausa people’s ancestral roots are also tied to the NOK culture, a civilization that thrived in what is now central Nigeria from around 1500 BCE to 300 CE. The NOK people are renowned for their exquisite terracotta sculptures, which are considered some of the earliest and most sophisticated examples of African art.
The Hausa people rose by the influence of these two ancient cultures, drawing from their rich heritage and traditions. They established seven independent city-states, known as the Hausa Bakwai (seven legitimate states), which flourished from the 15th to 18th centuries. The Hausa Bakwai city-states were: Daura (capital), Kano, Katsina, Zaria (also called Zazzau), Gobir, Rano and Biram. In addition to the Hausa Bakwai, there were also seven client city-states known as the Bansa Bakwai (seven illegitimate states), which were influenced by Hausa culture and trade networks. These city-states were: Zamfara, Kebbi, Yauri, Gbagyi, Nupe, Kororofa (Jukun) and Yoruba (Ilorin).
The Hausa city-states developed extensive trade networks with neighbouring empires, including the Mali Empire and the Kanem-Bornu. These trade routes facilitated the exchange of valuable commodities such as dyed indigo cloths, leather, gold, salt, kola nuts, and hides, highlighting the Hausa people’s significant cultural and economic contributions to the region.
Traditional religion
Traditionally, the Hausa people practiced a pre-Islamic animist religion known as Maguzanci or Bori, which involved spirit possession and magic similar to voodoo. However, with the invasion of Islam, many Hausa people converted to Islam, while a few converted to Christianity. As a result, Maguzanci was driven underground. Nevertheless, remnants of Maguzanci continue to exist, influenced by the blending of Hausa traditions with Islamic practices, particularly in the concept of Jinns, which bears similarities to the spirits revered in the religion.
In fact, the Bori cults, which were initially suppressed, managed to survive by integrating elements of Islam. The priestesses of Bori continued to wield influence, communing with spirits through ecstatic dance rituals to guide and protect the ruling houses. A network of Bori priestesses, led by the royal priestess known as the Inna, or “Mother of us all”, oversaw the spiritual well-being of the kingdom, providing healing, divination, and protection from malevolent forces. A small minority of Magazawa (practitioners of Maguzanci) still exist, hidden from society and almost driven into obscurity, through forced marriages and conversions.
The Hausa language
The Hausa language is one of the most widely spoken languages in Africa, with over 80 million native speakers mainly in Nigeria with significant populations in Benin, Cameroon, Ivory Coast, Chad, Central African Republic, Togo, Ghana and smaller populations in Sudan, Eritrea, Equatorial Guinea, Gabon, Senegal and the Gambia. As the largest ethnic group in Africa, the Hausa people have played a significant role in shaping the continent’s history and culture. Notably, the Hausa language is spoken by a much broader population beyond its native speakers. It is estimated that over 150 million people speak Hausa as a first or second language, making it one of the most widely spoken language in Africa and according to The Herald, Hausa is the 11th most spoken language in the world, ahead of German, Punjabi, Japanese and Persian. Its widespread use is a testament to the Hausa people’s significant cultural and economic influence in the region.
Genetic studies have also revealed a shared ancestry among Nigerian ethnic groups. A 2019 study that genotyped a number of unrelated males from the Igbo, Hausa, and Yoruba tribes using X-STR analysis found a homogeneity of Nigerian ethnic groups for X-chromosome markers, suggesting a common ancestral origin, probably all originated from the NOK.
[To be continued]
By ESS Donli