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Ethnic group in West Africa

Hausa

مُوْتَانَنْ هَوْسَ Hausawa
Hausa emblem[1] [two] is an older and traditionally established emblem of Hausa identity - the 'Dagin Arewa' or 'Northern knot' - in a star shape, used in historic and traditional architecture, design and manus-embroidery.[3] [iv]
Total population
51,852,100[5]
Regions with meaning populations
Nigeria	35,770,000[six]
Niger	12,534,662[seven]
Cote d'ivoire	1,069,000[8]
Sudan	919,000[ix]
Cameroon	400,000[10]
Republic of chad	298,000[xi]
Ghana	290,000[12]
Benin	36,360[xiii]
Eritrea	30,000[fourteen]
Togo	22,000[15]
Congo	12,000[16]
Gabon	15,000[17]
Algeria	12,000[18]
Burkina Faso	three,000[19]
Languages
Hausa (native language), Standard arabic (Sudanese Standard arabic, Chadian Standard arabic), English language, French (colonial languages)
Religion
Islam[20]
Related ethnic groups
Baggara, Zagawa, Zarma Songhai, Gwandara, Kanuri, Bole-Tangale, Fulani, Tuareg, Angas, Warji, Bade, Barawa, Margi, Bura and Tera[ commendation needed ]

The Hausa (autonyms for atypical: Bahaushe (m), Bahaushiya (f); plural: Hausawa and general: Hausa;^[21] exonyms: Ausa; Ajami: مُوْتَانَنْ هَوْسَ ) are the largest ethnic group in West and Cardinal Africa, who speak the Hausa linguistic communication, which is the 2d nigh speech after Arabic in the Afro-Asiatic language family.^{[22] [23]} The Hausa are a diverse but culturally homogeneous people based primarily in the Sahelian and the sparse savanna areas of southern Niger and northern Nigeria respectively,^[24] numbering around 52 million people with pregnant indigenized populations in Benin, Cameroon, Ivory Coast,^[25] Chad, Sudan, Primal African Republic,^[26] Congo-brazzaville,^[27] Togo, Ghana,^[28] Eritrea,^[fourteen] Republic of equatorial guinea,^[29] Gabon, Senegal and republic of the gambia.

Predominantly Hausa-speaking communities are scattered throughout Due west Africa and on the traditional Hajj route northward and due east traversing the Sahara, with an specially big population in and around the town of Agadez.^[30] Other Hausa have also moved to large littoral cities in the region such as Lagos, Port Harcourt, Accra, Abidjan, Banjul and Cotonou as well as to parts of Northward Africa such as Great socialist people's libyan arab jamahiriya over the course of the terminal 500 years. The Hausa traditionally live in small-scale villages also as in precolonial towns and cities where they abound crops, raise livestock including cattle as well as engage in merchandise, both local and long distance across Africa. They speak the Hausa language, an Afro-Asiatic language of the Chadic group. The Hausa elite had historically developed an equestrian based culture.^[31] Still a status symbol of the traditional dignity in Hausa society, the horse still features in the Eid day celebrations, known as Ranar Sallah (in English: the Day of the Prayer).^[32] Daura urban center is the cultural centre of the Hausa people. The town predates all the other major Hausa towns in tradition and civilization.^[33]

Population distribution [edit]

The Hausa accept, in the final 500 years, criss-crossed the vast landscape of Africa in all its iv corners for varieties of reasons ranging from war machine service,[1][2] long-distance merchandise, hunting, performance of hajj, fleeing from oppressive Hausa feudal kings also as spreading Islam.[3] The table below shows Hausa ethnic population distribution by country of indigenization, exterior of Nigeria and Niger:^{[34] [35]}

Country	Population
Republic of cote d'ivoire	1,035,000[36]
Sudan	919,000[9]
Cameroon	400,000[37]
Chad	287,000[38]
Ghana	281,000[39]
Fundamental African Republic	33,000[twoscore]
Eritrea	30,000[xiv]
Benin	36,360[13]
Equatorial Guinea	26,000[41]
Togo	21,000[42]
Congo	12,000[43]
Gabon	12,000[44]
Algeria	11,000[45]
Republic of the gambia	10,000[46]

History [edit]

A hausa family unit consist of father, mother, son and daughter.

A Hausa lady wearing traditional cloth.

The Emir of Muri, Alhaji Abbas Tafida, and his vizier

Photo of Sultan of Zinder's palace courtyard, 1906.

Daura, in northern Nigeria, is the oldest city of Hausaland. The Hausa of Gobir, also in northern Nigeria, speak the oldest surviving classical vernacular of the language.^[47] Historically, Katsina was the eye of Hausa Islamic scholarship only was subsequently replaced by Sokoto stemming from the 17th century Usman Dan Fodio Islamic reform.^[48]

The Hausa are culturally and historically closest to other Sahelian ethnic groups, primarily the Fula; the Zarma and Songhai (in Tillabery, Tahoua and Dosso in Niger); the Kanuri and Shuwa Arabs (in Chad, Sudan and northeastern Nigeria); the Tuareg (in Agadez, Maradi and Zinder); the Gur and Gonja (in northeastern Ghana, Burkina Faso, northern Togo and upper Benin); Gwari (in central Nigeria); and the Mandinka, Bambara, Dioula and Soninke (in Mali, Senegal, Gambia, Republic of cote d'ivoire and Guinea).^{[ citation needed ] [49]}

All of these various indigenous groups among and around the Hausa live in the vast and open up lands of the Sahel, Saharan and Sudanian regions, and as a result of the geography and the criss crossing network of traditional African trade routes, take had their cultures heavily influenced by their Hausa neighbours, as noted by T.L. Hodgkin "The not bad advantage of Kano is that commerce and manufactures go mitt in hand, and that most every family unit has a share in it. There is something one thousand about this manufacture, which spreads to the north as far equally Murzuk, Ghat and even Tripoli, to the W, not simply to Timbuctu, but in some caste fifty-fifty as far equally the shores of the Atlantic, the very inhabitants of Arguin dressing in the cloth woven and dyed in Kano; to the east, all over Borno, ...and to the southward...it invades the whole of Adamawa and is only limited past the pagans who wear no wear."^{[50] [51]} In articulate testimony to T. 50 Hodgkin'southward claim, the people of Agadez and Saharan areas of central Niger, the Tuareg and the Hausa groups are duplicate from each other in their traditional clothing; both habiliment the tagelmust and indigo Babban Riga/Gandora. Only the two groups differ in language, lifestyle and preferred beasts of burden (the Tuareg use camels, while Hausa ride horses).^[52]

Other Hausa accept mixed with indigenous groups southwards and in similar manner to their Sahelian neighbors have heavily influenced the cultures of these groups.^{[ commendation needed ]} Islamic Shari'a police force is loosely the law of the country in Hausa areas, well understood by any Islamic scholar or instructor, known in Hausa as a m'allam, mallan or malam (encounter Maulana). This pluralist attitude toward indigenous-identity and cultural amalgamation has enabled the Hausa to inhabit one of the largest geographic regions of non-Bantu ethnic groups in Africa.^[53]

The Nok culture appeared in northern Nigeria around 1000 BCE and vanished under unknown circumstances around 300 AD in the region of West Africa. It is believed to be the product of an ancestral nation that branched to create the Hausa,^{[ commendation needed ]} the people of Gwandara language, Biram, Kanuri, Nupe peoples, the Kwatarkwashi Culture of Tsafe or Abrasion in present-day Zamfara State located to the North west of Nok is idea to be the aforementioned as or an earlier ancestor of the Nok.[iv]

Nok'south social organization is thought to accept been highly avant-garde. The Nok culture is considered to be the earliest sub-Saharan producer of life-sized Terracotta.

The refinement of this civilization is attested to by the image of a Nok dignitary at the Minneapolis Establish of Arts. The dignitary is portrayed wearing a "crooked baton"^{[54] [55]} The dignitary is also portrayed sitting with flared nostrils, and an open mouth suggesting performance. Other images show figures on horseback, indicating that the Nok culture possessed the horse.

Iron use, in smelting and forging for tools, appears in Nok culture in Africa at least past 550 BC and possibly earlier.^{[ commendation needed ]} Christopher Ehret has suggested that iron smelting was independently discovered in the region prior to 1000 BC.^{[56] [57] [58]} In the 7th century, the Dalla Hill in Kano was the site of a Hausa community that migrated from Gaya and engaged in atomic number 26-working.^[59] The Hausa Bakwai kingdoms were established around the 7th to 11th centuries. Of these, the Kingdom of Daura was the first, co-ordinate to the Bayajidda Legend.^[60] Although the legend of Bayajidda is a relatively new concept in the history of the Hausa people that gained traction and official recognition under the Islamic government and institutions that were newly established after the 1804 Usman dan Fodio Jihad.

The Hausa Kingdoms were contained political entities in what is at present Northern Nigeria. The Hausa metropolis states emerged equally southern terminals of the Trans-Saharan caravan trade. Like other cities such as Gao and Timbuktu in the Mali Empire, these city states became centres of long-altitude trade. Hausa merchants in each of these cities nerveless trade items from domestic areas such as leather, dyed fabric, horse gear, metallic locks and Kola nuts from the pelting forest region to the south through trade or slave raiding^{[ citation needed ]}, candy (and taxed) them and and so sent them north to cities along the Mediterranean.^[61] By the 12th century Ad the Hausa were condign 1 of Africa's major trading powers, competing with Kanem-Bornu and the Republic of mali Empire.^[62] The master exports were leather, gilt, textile, salt, kola nuts, slaves, animal hides, and henna. Certainly trade influenced organized religion. By the 14th century, Islam was becoming widespread in Hausaland as Wangara scholars, scholars and traders from Mali and scholars and traders from the Maghreb brought the religion with them.^[63]

By the early 15th century the Hausa were using a modified Arabic script known as ajami to record their own language; the Hausa compiled several written histories, the most popular existence the Kano Chronicle. Many medieval Hausa manuscripts similar to the Timbuktu Manuscripts written in the Ajami script, have been discovered recently some of them fifty-fifty describe constellations and calendars.^[64]

The Gobarau Minaret was built in the 15th century in Katsina. It is a 50-foot edifice located in the centre of the city of Katsina, the capital letter of Katsina Country. The Gobarau minaret, a symbol of the country, is an early instance of Islamic architecture in a metropolis that prides itself every bit an of import Islamic learning centre. The minaret is believed to be one of W Africa's beginning multi-storey buildings and was in one case the tallest building in Katsina. The mosque's origin is attributed to the efforts of the influential Islamic scholar Sheikh Muhammad al-Maghili and Sultan Muhammadu Korau of Katsina. Al-Maghili was from the town of Tlemcen in present-day Algeria and taught for a while in Katsina, which had become a eye of learning at this time, when he visited the town in the late 15th century during the reign of Muhammadu Korau. He and Korau discussed the thought of building a mosque to serve every bit a centre for spiritual and intellectual activities. The Gobarau mosque was designed and built to reverberate the Timbuktu-manner of architecture. It became an important heart for learning, alluring scholars and students from far and broad, and later served as a kind of university. ^[65]

Muhammad Rumfa was the Sultan of the Sultanate of Kano, located in modern-day Kano State, Northern Nigeria. He reigned from 1463 until 1499.^[66] Amid Rumfa's accomplishments were extending the metropolis walls, edifice a large palace, the Gidan Rumfa, promoting slaves to governmental positions and establishing the bully Kurmi Market, which is all the same in employ today. Kurmi Market is amid the oldest and largest local markets in Africa. Information technology used to serve as an international market where North African goods were exchanged for domestic appurtenances through trans-Saharan merchandise.^{[67] [68]} Muhammad Rumfa was also responsible for much of the Islamisation of Kano, as he urged prominent residents to catechumen.^[68]

Sallah procession in northern Nigeria

The legendary Queen Amina (or Aminatu) is believed to have ruled Zazzau between the 15th century and the 16th century for a period of 34 years. Amina was 16 years old when her mother, Bakwa Turunku became queen and she was given the traditional title of Magajiya, an honorific borne by the daughters of monarchs. She honed her military skills and became famous for her bravery and military exploits, equally she is celebrated in vocal every bit "Amina, girl of Nikatau, a woman every bit capable as a man."^[69] Amina is credited every bit the architectural overseer who created the strong earthen walls that environment her urban center, which were the paradigm for the fortifications used in all Hausa states. She subsequently built many of these fortifications, which became known every bit ganuwar Amina or Amina'south walls, around various conquered cities.^[70] The objectives of her conquests were twofold: extension of her nation beyond its primary borders and reducing the conquered cities to a vassal condition. Sultan Muhammad Bello of Sokoto stated that, "She made state of war upon these countries and overcame them entirely then that the people of Katsina paid tribute to her and the men of Kano and... also made war on cities of Bauchi till her kingdom reached to the sea in the south and the west." Likewise, she led her armies equally far every bit Kwararafa and Nupe and, according to the Kano Chronicle, "The Sarkin Nupe sent her (i.e. the princess) forty eunuchs and 10,000 kola nuts." ^[71]

From 1804 to 1808, the Fulani, another Islamic African ethnic group that spanned Westward Africa and take settled in Hausaland since the early 1500s, with back up of already oppressed Hausa peasants revolted against oppressive cattle taxation and religious persecution under the new male monarch of Gobir, whose predecessor and father had tolerated Muslim evangelists and even favoured the leading Muslim cleric of the day, Sheikh Usman Dan Fodio whose life the new king had sought terminate. Sheikh Usman Dan Fodio fled Gobir and from his sanctuary declared Jihad on its king and all Habe dynasty kings for their alleged greed, paganism, injustices against the peasant class, use of heavy taxation and violation of the standards of Sharia law. The Fulani and Hausa cultural similarities every bit a Sahelian people however immune for significant integration between the two groups. Since the early 20th century, these peoples are oftentimes classified as "Hausa-Fulani" inside Nigeria rather than every bit individuated groups.^{[ citation needed ]} In fact a large number of Fulani living in Hausa regions cannot speak Fulfulde at all and speak Hausa as their commencement linguistic communication. Many Fulani in the region do not distinguish themselves from the Hausa, as they take long intermarried, they share the Islamic religion and more than half of all Nigerian Fulani have integrated into Hausa civilisation. ^[68]

British colonial administraton Frederick Lugard exploited rivalries between many of the emirs in the southward and the fundamental Sokoto administration to counter possible defense efforts every bit his men marched toward the capital.^[72] As the British approached the city of Sokoto, the new Sultan Muhammadu Attahiru I organised a quick defence of the urban center and fought the advancing British-led forces. The British emerged triumphant, sending Attahiru I and thousands of followers on a Mahdist hijra.^[73]

The Hausa Northern (eternal) Knot or 'Dagin Arewa', a traditional symbolic indicator of Hausa identity

On 13 March 1903 at the thousand market square of Sokoto, the last Vizier of the Caliphate officially conceded to British rule. The British appointed Muhammadu Attahiru 2 as the new Caliph.^[73] Lugard abolished the Caliphate, merely retained the championship Sultan as a symbolic position in the newly organised Northern Nigeria Protectorate.^[74] In June 1903, the British defeated the remaining forces of Attahiru I, who was killed in activeness; by 1906 resistance to British rule had ended. The area of the Sokoto Caliphate was divided among the control of the British, French, and Germans^{[ citation needed ]} under the terms of the Berlin Conference.^{[ citation needed ]}

The British established the Northern Nigeria Protectorate to govern the region, which included nigh of the Sokoto empire and its most important emirates.^[75] Nether Lugard, the diverse emirs were provided meaning local autonomy, thus retaining much of the political organization of the Sokoto Caliphate.^[76] The Sokoto area was treated as just another emirate within the Nigerian Protectorate. Because information technology was never connected with the railway network, information technology became economically and politically marginal.^[77]

Just, the Sultan of Sokoto continued to be regarded every bit an important Muslim spiritual and religious position; the lineage connexion to dan Fodio has connected to exist recognised.^[74] One of the near significant Sultans was Siddiq Abubakar Iii, who held the position for 50 years from 1938 to 1988. He was known as a stabilising force in Nigerian politics, particularly in 1966 later on the bump-off of Ahmadu Bello, the Premier of Northern Nigeria.^[74]

Following the structure of the Nigerian railway system, which extended from Lagos in 1896 to Ibadan in 1900 and Kano in 1911, the Hausa of northern Nigeria became major producers of groundnuts. They surprised the British authorities, who had expected the Hausa to turn to cotton fiber production. All the same, the Hausa had sufficient agricultural expertise to realise cotton fiber required more than labour and the European prices offered for groundnuts were more than attractive than those for cotton fiber. "Within two years the peasant farmers of Hausaland were producing so many tonnes of groundnuts that the railway was unable to cope with the traffic. As a result, the European merchants in Kano had to stockpile sacks of groundnuts in the streets." (Shillington 338).

The Boko script was implemented by the British and French colonial authorities and fabricated the official Hausa alphabet in 1930.^[78] Boko is a Latin alphabet used to write the Hausa linguistic communication. The commencement boko was devised by Europeans in the early on 19th century,^[79] and developed in the early 20th century past the British (by and large) and French colonial government. Since the 1950s boko has been the main alphabet for Hausa.^[80] Arabic script (ajami) is now only used in Islamic schools and for Islamic literature. Today millions of Hausa-speaking people, who can read and write in Ajami only, are considered illiterates by the Nigerian government.^[81] Despite this, Hausa Ajami is present on Naira banknotes. In 2014, in a very controversial move, Ajami was removed from the new 100 Naira banknote.^[82]

Nevertheless, the Hausa remain preeminent in Niger and Northern Nigeria.

Subgroup of Hausa People [edit]

Hausas in the narrow sense are indigenous of Kasar Hausa (Hausaland) who are constitute in West Africa. Within the people of the Hausa, the stardom is made between three subgroups: Habe, Hausa-Fulani (Kado), and Banza or Banza 7^[82]

• "Habe" are taken to be pure the Hausas. They include Gobirawa, Kabawa, Rumawa, Adarawa, Maouri, and others. These group are the rulers of Hausa Kingdoms before the Danfodiyo revolution (Jihad) of 1804.^[83]
• "Hausa-Fulani or Kado" are Hausanized Fulas, people of mixed Hausa and Fulani origin, most of whom speak a variant of Hausa as their native language. According to Hausa genealogical tradition, their identity came into being as a direct event of the migration of Fula people into Hausaland occurring from the 15th century^[lxxx] and later on at the beginning of the 19th century, during the Sheikh Usman Danfodiyo'due south led revolution against the Hausa Kingdoms founding a centralized Sokoto Caliphate. They include Jobawa, Dambazawa, Mudubawa, Mallawa, and Sullubawa tribes originating in Futa Tooro.
• "Banza or Banza vii" According to some mod historians are people which are of ancient tribes and extinct languages in Hausaland, whose history fiddling is known. They include Ajawa, Gere, Bankal, and others.^[84]

Genetics [edit]

A Hausa gurmi lute player

According to a Y-DNA written report by Hassan et al. (2008), about 47% of Hausa in Niger, Republic of cameroon, Nigeria and Sudan carry the West Eurasian haplogroup R1b . The residue belong to diverse African paternal lineages: fifteen.6% B, 12.5% A and 12.5% E1b1a. A small minority of around four% are E1b1b clade bearers, a haplogroup which is well-nigh common in Northward Africa and the Horn of Africa.^[85]

In terms of overall ancestry, an autosomal Dna study by Tishkoff et al. (2009) found the Hausa to exist most closely related to Nilo-Saharan populations from Republic of chad and South Sudan. This suggests that the Hausa and other modern Chadic-speaking populations originally spoke Nilo-Saharan languages, earlier adopting languages from the Afroasiatic family later migration into that area thousands of years ago.^[86]

"From K = 5-13, all Nilo-Saharan speaking populations from southern Sudan, and Chad cluster with west-central Afroasiatic Chadic-speaking populations (Fig. S15). These results are consequent with linguistic and archeological data, suggesting a possible common ancestry of Nilo-Saharan speaking populations from an eastern Sudanese homeland within the past ~10,500 years, with subsequent bi-directional migration due west to Lake Republic of chad and southward into mod mean solar day southern Sudan, and more recent migration eastward into Kenya and Tanzania ~iii,000 ya (giving ascension to Southern Nilotic speakers) and westward into Republic of chad ~two,500 ya (giving rise to Central Sudanic speakers) (S62, S65, S67, S74). A proposed migration of proto-Chadic Afroasiatic speakers ~7,000 ya from the fundamental Sahara into the Lake Chad Basin may have caused many western Nilo-Saharans to shift to Chadic languages (S99). Our data suggest that this shift was not accompanied by large amounts of Afroasiatic16 gene flow. Analyses of mtDNA provide bear witness for deviation ~8,000 ya of a distinct mtDNA lineage present at high frequency in the Chadic populations and propose an East African origin for most mtDNA lineages in these populations (S100)."^[86]

Culture [edit]

The Hausa cultural practices stand unique in Nigeria and have withstood the test of time due to potent traditions, cultural pride equally well equally an efficient precolonial native system of government. Consequently, and in spite of potent competition from western European civilization as adopted past their southern Nigerian counterparts, have maintained a rich and peculiar mode of dressing, food, language, marriage system, educational activity arrangement, traditional architecture, sports, music and other forms of traditional amusement.

Language [edit]

Ethnolinguistic territories of the Hausa people in Nigeria (in yellow)

Ethnolinguistic territories of the Hausa people in Niger (in yellow)

The Hausa linguistic communication, a member of Afroasiatic family of languages, has more first-language speakers than whatever other African language. It has effectually 50 million first-language speakers, and shut to 30 million second-language speakers.^[87] The main Hausa-speaking surface area is northern Nigeria and Niger. Hausa is also widely spoken in northern Republic of ghana, Republic of cameroon, Chad, Sudanese Hausa in Sudan and the Republic of cote d'ivoire as well as among Fulani, Tuareg, Kanuri, Gur, Shuwa Arab, and other Afro-Asiatic speaking groups. There are also large Hausa communities in every^{[ citation needed ]} major African urban center in neighbourhoods called zangodue south or zongosouth, meaning "caravan army camp" in Hausa (denoting the trading mail origins of these communities). Most Hausa speakers, regardless of ethnic affiliation, are Muslims; Hausa often serves as a lingua franca among Muslims in non-Hausa areas.

At that place is a large and growing printed literature in Hausa, which includes novels, poetry, plays, educational activity in Islamic do, books on development bug, newspapers, news magazines, and technical academic works. Radio and television broadcasting in Hausa is ubiquitous in northern Nigeria and Niger, and radio stations in Cameroon accept regular Hausa broadcasts, as do international broadcasters such every bit the BBC, VOA, Deutsche Welle, Radio Moscow, Radio Beijing, RFI France, IRIB Islamic republic of iran, and others.^{[ commendation needed ]}

Hausa is used equally the language of teaching at the elementary level in schools in northern Nigeria, and Hausa is available as course of study in northern Nigerian universities. In improver, several advanced degrees (Masters and PhD) are offered in Hausa in diverse universities in the Uk, U.s., and Federal republic of germany. Hausa is also being used in various social media networks around the world.^{[ commendation needed ]}

Hausa is considered one of the world's major languages, and it has widespread utilise in a number of countries of Africa. Hausa's rich poetry, prose, and musical literature, is increasingly bachelor in impress and in sound and video recordings. The report of Hausa provides an informative entry into the culture of Islamic Africa. Throughout Africa, there is a strong connection between Hausa and Islam.^{[ citation needed ]}

The influence of the Hausa linguistic communication on the languages of many non-Hausa Muslim peoples in Africa is readily apparent. Likewise, many Hausa cultural practices, including such overt features as wearing apparel and food, are shared by other Muslim communities. Because of the dominant position which the Hausa language and culture have long held, the report of Hausa provides crucial groundwork for other areas such as African history, politics (particularly in Nigeria and Niger), gender studies, commerce, and the arts.

A lithographic print from Nigeria in the early 20th century featuring text from the Surah of Hud, printed in the Hausawi script.

Faith [edit]

Orthodox Sunni Islam of the Maliki madhhab, is the predominant and historically established religion of the Hausa people. Islam has been present in Hausaland as early on as the 11th century — giving rise to famous native Sufi saints and scholars such as Wali Muhammad dan Masani (d.1667) and Wali Muhammad dan Marna(d. 1655) in Katsina — mostly among long-distance traders to North Africa whom in plough had spread information technology to common people while the ruling class had remain largely pagan or mixed their exercise of Islam with pagan practices. By the 14th Century Hausa traders were already spreading Islam across big swathe of west Africa such as Ghana, Cote d Ivoire etc..

Muslim scholars of the early 19th century disapproved of the hybrid religion adept in royal courts. A desire for reform contributed to the germination of the Sokoto Caliphate.^[88] The formation of this state strengthened Islam in rural areas. The Hausa people have been an important factor for the spread of Islam in West Africa. Today, the electric current Sultan of Sokoto is regarded equally the traditional religious leader (Sarkin Musulmi) of Sunni Hausa-Fulani in Nigeria and across.

Maguzanci, an African Traditional Religion, was practised extensively before Islam. In the more remote areas of Hausaland, the people keep to practise Maguzanci. Closer to urban areas, it is not as common, merely with elements even so held among the beliefs of urban dwellers. Practices include the sacrifice of animals for personal ends, simply it is not legitimate to practise Maguzanci magic for harm. People of urbanized areas tend to retain a "cult of spirit possession," known as Bori. It incorporates the old religion'south elements of African Traditional Religion and magic.^[89]

• 

  Hausa people in Salat

• 

  Muslim performing Salat

Clothing and Accessories [edit]

The Hausa were famous throughout the Middle Ages for their cloth weaving and dyeing, cotton goods, leather sandals, metal locks, horse equipment and leather-working and consign of such goods throughout the west African region as well as to due north Africa (Hausa leather was erroneously known to medieval Europe as Moroccan leather^[90]). They were often characterized by their Indigo blue dressing and emblems which earned them the nickname "bluemen". They traditionally rode on fine Saharan camels and horses. Tie-dye techniques have been used in the Hausa region of West Africa for centuries with renowned indigo dye pits located in and around Kano, Nigeria. The necktie-dyed clothing is then richly embroidered in traditional patterns. It has been suggested that these African techniques were the inspiration for the tie-dyed garments identified with hippie fashion.^{[ commendation needed ]}

The traditional clothes of the Hausa consists of loose flowing gowns and trousers. The gowns accept wide openings on both sides for ventilation. The trousers are loose at the top and center, merely rather tight around the legs. Leather sandals and turbans are too typical.^[28] The men are hands recognizable considering of their elaborate dress which is a large flowing gown known as Babban riga likewise known by diverse other names due to adaptation by many ethnic groups neighboring the Hausa (meet indigo Babban Riga/Gandora). These big flowing gowns usually feature elaborate embroidery designs around the cervix and chest surface area.

Men too wear colourful embroidered caps known every bit hula. Depending on their location and occupation, they may wear the turban around this to veil the face, chosen Alasho. The women can be identified by wrappers called zani, made with colourful cloth known equally atampa or Ankara, (a descendant of early designs from the famous Tie-dye techniques the Hausa have for centuries been known for, named afterward the Hausa name for Accra the majuscule of what is at present Ghana, and where an former Hausa speaking trading community withal lives)^{[ citation needed ]} accompanied by a matching blouse, caput tie (kallabi) and shawl (Gyale).

Like other Muslims and specifically Sahelians within West Africa, Hausa women traditionally use Henna (lalle) designs painted onto the hand instead of nail-polish. A shared tradition with other Afro-Asiatic speakers like Berbers, Habesha, (ancient) Egyptians and Arab peoples, both Hausa men and women use kohl ('kwalli') effectually the eyes as an eye shadow, with the area beneath the eye receiving a thicker line than that of the meridian. Too, similar to Berber, Bedouin, Zarma and Fulani women, Hausa women traditionally utilise kohl to accentuate facial symmetry. This is usually done past drawing a vertical line from below the bottom lip down to the mentum. Other designs may include a line along the bridge of the nose, or a unmarried pair of small symmetical dots on the cheeks.

Common modern dressing in Hausa men

Mutual traditional dressing in Hausa men

• 

  A Hausa boy wearing traditional cloths (Babban riga and rawani)

• 

  A teenage Hausa boy wearing traditional cloths

Mutual modern dressing in Hausa women

• 

  Aisha Buhari wearing Hausa clothes and hijab, which consists of the kallabi matching the wearing apparel cloth design, and gyale draped over the shoulder or front end

• 

  Turai Yar'adua wearing atampa and dan kwali, annotation the henna designs on the fingertips instead of blast smoothen

• 

  Kannywood actress wearing gyale in Hausa style, along with henna applied on fingers

Architecture [edit]

The compages of the Hausa is perhaps i of the least known but well-nigh beautiful of the medieval age.^{[ citation needed ]} Many of their early on mosques and palaces are vivid and colourful, including intricate engraving or elaborate symbols designed into the facade^[91] This architectural style is known as Tubali which means architecture in the Hausa language. The ancient Kano city walls were built in order to provide security to the growing population. The foundation for the construction of the wall was laid by Sarki Gijimasu from 1095 through 1134 and was completed in the middle of the 14th century. In the 16th century, the walls were further extended to their nowadays position. The gates are as erstwhile every bit the walls and were used to control movement of people in and out of the city.^[67] Hausa buildings are characterized past the use of dry mud bricks in cubic structures, multi-storied buildings for the social elite, the use of parapets related to their armed services/fortress edifice past, and traditional white stucco and plaster for house fronts. At times the facades may be busy with various abstract relief designs, sometimes painted in vivid colours to convey information nearly the occupant.^[91]

• 

  Gate of gidan rumfa

• 

  A traditional Hausa home

• 

  Gobarau mineret (legacy of Katsina)

Sport [edit]

The Hausa culture is rich in traditional sporting events such as battle (Dambe), stick fight (Takkai), wrestling (Kokawa) etc. that were originally organized to celebrate harvests just over the generations developed into sporting events for amusement purposes.^{[ citation needed ]}

Dambe [edit]

Dambe is a brutal form of traditional martial fine art associated with the Hausa people of Due west Africa. Its origin is shrouded in mystery. However, Edward Powe, a researcher of Nigerian martial art culture recognizes striking similarities in stance and unmarried wrapped fist  of Hausa boxers to images of aboriginal Egyptian boxers from the 12th and 13th dynasties.^{[ citation needed ]}

It originally started out among the lower course of Hausa Butcher caste groups and subsequently adult into a way of practicing war machine skills and then into sporting events through generations of Northern Nigerians. It is fought in rounds of three or less which have no time limits. A round ends if an opponent is knocked out, a fighter'south knee joint, body or hand touch the ground, inactivity or halted by an official.^{[ citation needed ]}

Dambe's main weapon is the "spear", a single dominant hand wrapped from fist to forearm in thick strips of cotton wool cast that is held in place by knotted string dipped in salt and allowed to dry for maximum body damage on opponents, while the other arm, held open, serve as the "shield" to protect fighters head from opponent's blows or used to grab an opponent. Fighters usually terminate up with carve up brows, cleaved jaws and noses or even sustain encephalon damage. Dambe fighters may receive money, cattle, farm produce or jewelry as winnings but generally it was fought for fame from representations of towns and fighting clans.^{[ commendation needed ]}

Hausa Tribal Hunters in a Durbar procession

Hausa traditional boxing called Dambe

Food [edit]

Kyinkyinga (suya), a pop marinated kebab, prepared by a Ghanaian Hausa street vendor in Ghana

The most common food that the Hausa people set consists of grains, such every bit sorghum, millet, rice, or maize, which are basis into flour for a variety of different kinds of dishes. This nutrient is popularly known equally tuwo in the Hausa language.

Unremarkably, breakfast consists of cakes and dumplings made from ground beans and fried, known as kosai; or made from wheat flour soaked for a solar day, fried and served with sugar or chili, known equally funkaso. Both of these cakes can be served with porridge and sugar known as kunu or koko. Luncheon or dinner usually feature a heavy porridge with soup and stew known as tuwo da miya. The soup and stew are usually prepared with footing or chopped tomatoes, onions, and local spices.

Spices and other vegetables, such as spinach, pumpkin, or okra, are added to the soup during preparation. The stew is prepared with meat, which tin can include caprine animal or moo-cow meat, but not pork, due to Islamic food restrictions. Beans, peanuts, and milk are also served equally a complementary protein diet for the Hausa people.

The most famous of all Hausa food is most likely Suya, a spicy shish kebab like skewered meat which is a popular nutrient item in various parts of Nigeria and is enjoyed as a effeminateness in much of Westward Africa and balangu or gashi.

A dried version of Suya is called Kilishi.^[92]

Literature [edit]

Hausa Language has been written in modified Standard arabic script, known as Ajami,since pre-colonial times.The earliest Hausa Ajami manuscript with reliable date is the Ruwayar Annabi Musa past the Kano scholar Abdullah Suka, who lived in the sixteen hundreds. This manuscript may be seen in the drove of the Jos Museum.^[93] Other well-known scholars and saints of the Sufi club from Katsina, Danmarna and Danmasani have been composing Ajami and Arabic poetry from much before times also in the 16 hundreds. Gradually, increasing number of Hausa Ajami manuscripts were written which increased in volume through the Eighteenth and Nineteenth Centuries and continuing into the twentieth. With the Nineteenth Century witnessing fifty-fifty more than impetus due to the Usman dan Fodio Islamic reform, himself a copious writer who encouraged literacy and scholarship, for both men and women, as a consequence of which several of his daughters emerged equally scholars and writers.[v] Ajami book publishing today has become greatly surpassed past romanized Hausa, or Boko, publishing.

A modern literary move led past female person Hausa writers has grown since the late 1980s when author Balaraba Ramat Yakubu came to popularity. In time, the writers spurred a unique genre known equally Kano market literature — and then named because the books are often self-published and sold in the markets of Nigeria. The subversive nature of these novels, which are ofttimes romantic and family dramas that are otherwise hard to detect in the Hausa tradition and lifestyle, take fabricated them popular, peculiarly among female readers. The genre is also referred to as littattafan soyayya, or "dearest literature."^[94]

Hausa symbolism [edit]

A "Hausa ethnic flag" was proposed in 1966 (co-ordinate to online reports dated 2001). Information technology shows five horizontal stripes—from top to bottom in red, yellowish, indigo blueish, green, and khaki beige.^[ii] An older and traditionally established emblem of Hausa identity, the 'Dagin Arewa' or Northern knot, in a star shape, is used in celebrated architecture, blueprint and embroidery.^[2]

Come across also [edit]

• Hausa linguistic communication
• Hausa Kingdoms
• Hausa architecture
• Hausa–Fulani
• Hausa Folk-lore
• List of Hausa people

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Bibliography [edit]

• Bivins, Mary Wren. Telling Stories, Making Histories: Women, Words, and Islam in Nineteenth-Century Hausaland and the Sokoto Caliphate (Portsmouth, New Hampshire, Heinemann, 2007) (Social History of Africa).
• Being and becoming Hausa: interdisciplinary perspectives. African social studies series. Anne Haour, Benedetta Rossi (eds.). Leiden; Boston: Brill. 2010. ISBN9789004185425. {{cite book}}: CS1 maint: others (link)
• Salamone, Frank A. (2010). The Hausa of Nigeria. Lanham, MD: Academy Press of America. ISBN9780761847243.

External links [edit]

• All Hausa food recipes
• Hausa Information at Art and Life in Africa Online
• www.everyculture.com

groveyousight.blogspot.com

Source: https://en.wikipedia.org/wiki/Hausa_people

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