yes the thread many of you have been waiting for. I will now be posting about the REAL, Untouched Hausa peoples i.e., my people.

let us start with the name of our TRUE KIng, H.R.H. Saarkin Daura Umar Faruk Umar, descendant of Bayanjidda, the last surviving Hausa Ruler of the true Bakwai..

Beautiful!.
As always, your interventions denote a deep respect and affection for African traditions ... and especially to his beloved people!.
That should be an example to many, that unfortunately they have forgotten the identity of its own origin and that of their ancestors ...
Dear Friend, Please accept my admiration and my affection for you and your beautiful town! ...
Hopefully, your example will be followed by many, for the good of Africa and of all men and women of good will in the world!
A hug!

Allah sarki Allah sarki!!!!!

wow Na gode Pagan 9ja

Ptolomeus:
Beautiful!.
As always, your interventions denote a deep respect and affection for African traditions ... and especially to his beloved people!.
That should be an example to many, that unfortunately they have forgotten the identity of its own origin and that of their ancestors ...
Dear Friend, Please accept my admiration and my affection for you and your beautiful town! ...
Hopefully, your example will be followed by many, for the good of Africa and of all men and women of good will in the world!
A hug!

Thank you Ptolemus! i wish you the same. you are different because you look outside selfish and generally accepted views. you see whats right and whats wrong. i respect you for that. .

Fulaman198: Allah sarki Allah sarki!!!!!

wow Na gode Pagan 9ja

The Great man in the centre is the prievious Saarkin Nomaa, Pagan Chief of Agricultural Rituals.

Hausa Maguzawa communities have three patrilineal cultural leaders. The Sarki'n Noma, who is the head of farming, the Sarki'n Arna, known as the head of the pagans and the Sarki'n Dawa, the headman of the bush. The latter two heads or Sarkis share equal power. The Sarki'n Arna is usually given to the best beer drinker in the community while the defunct Sarki'n Dawa is the best hunter in the community.

Hausa Maguzawa Religious Animist ritual/Spirit Possesion.

at the height the possession, onlookers nearby can also be possesed by the Spiritual Forces.

height of religious fervour!

Yan Tauri in the Sala Festival.

The "mafarauta/ 'yan tauri" (hunters) as they prepare for an outing to hunt. Usually they always display their supremacy over any metalic object used as a weapon such as knives, cutlass, sword, spear, arrow, dagger, stick, e.t.c.

Hausa Maguzawa Drummers playing for Agriculture Ritual (Masa Gargan Noma). It is under the supervision of the Pagan Chief of Agricultural Rituals (Saakin Noma)

This is more know as "Gayya" (collectiveness/​communalism) which is a tradition of communalism among the Hausas in helping each other out especially when they were unable to weed their farm for a better harvest.

Agriculture is very important to The Haussa. the Hausa are less into cattle. They concentrate on growing cireals such as millet, sorghum, rice, maize, etc..

Hausa Hoe-Dancers. (Agro-Ritual)

This is from the Zazzau ( now Zaria) Emirate which signifies the mastery of the farmers with their profession and instruments (implements) used to carry it out.

Hausas playing the Kakaki blowhorn instrument

Priestesses of the Bori religion, Hausa country.

Bori religion (Hausa City Paganism):

Bori is a traditional animistic religion of the Hausa people of West Africa which involves spiritual possession.

Bòòríí is a Hausa noun, meaning the spiritual force which resides in physical things, and is related to the word for local distilled alcohol (borassa) as well the practice of medicine (boka).The Bori religion is both an institution to control these forces, and the performance of an "adoricism" (as opposed to exorcism) ritual, dance and music by which these spirits are controlled and by which illness is healed.

An aspect of the traditional Maguzawa Hausa religious traditions, Bori became a state religion led by ruling class priestesses amongst some of the late pre-colonial Hausa States. Islam, present in Hausaland since the 14th century, was largely restricted to the region's rulers and their courts at the beginning of the 19th century. Rural areas generally retained their animist beliefs and their urban leaders thus drew on both Islamic and African traditions to legitimise their rule: the Bori spirit possession priestesses were one such mechanism. Priestesses communed with spirits through ecstatic dance ritual, hoping to guide and maintain the state's ruling houses. A corps of Bori priestesses and their helpers was led by royal priestess, titled the "Inna", or "Mother of us all". The Inna oversaw this network, which was not only responsible for protecting society from malevolent forces through possession dances, but which provided healing and divination throughout the kingdom.

Bori possession rituals survived in the Hausa refugee states such as Konni and Dogondutchi (in what is today southern Niger) and in some rural areas of Nigerian Hausaland. The powerful advisory roles of women, exemplified in the Bori priestesses, either disappeared or were transferred to Muslim women in scholarly, educational, and community leadership roles. British and French colonialism, though, offered little space for women in the official hierarchies of indirect rule, and the formal roles, like the Bori, for women in governance largely disappeared by the mid 20th century.

In modern Muslim Hausaland, Bori ritual survives in some places assimilated into syncretic practices. The pre-Muslim "babbaku" spirits of the Maguzaci have been added to over time with “Muslim” spirits ("farfaru", and spirits of (or representing) other ethnic groups, even those of the European colonialists. The healing and "luck" aspects of Bori members performances, almost entirely women, give new social roles for their rituals and practitioners.Bori ritual societies, separated from governing structures, provide a powerful corporate identity for the women who belong to them through the practice of traditional healing, as well as through the performance of Bori festival like the girka initiation ritual.


Today, after the estrangement of Bori Religion from the Ruling class, since most rulers are Fulani, Bori Religion is practiced by independant Hausa women privately without assistance from rulers..

The Bori Magadjiyar:

The Bori religion of the pagan Hausa resembles the Tungutu shamanism of the Bosso.

This old Houssa religion is the Bori, a treasure-house of legends which con-

tains a mass of documentary evidence essential to the comprehension
of the previous interdependence of the Houssa tribes.

Here we once more have another parallel between the Songai
and the Houssa. The Songai traditions are preserved in the
religion of the Tungutu, or Shamans, and make mention of demonic
spirits, the Djins. The Houssa traditions tell of the Ailed jenu,
certain spiritual beings who can be identified with the Djins. The
myths of the Songai describe a mighty giant race and give an account
of its beginning. The legendary stories of the Bori people of the Houssa
country are chronicles of great cosmogenetical powers and events. But :

The Tungutu faith resisted Islam, which therefore thrust it
aside on to the road of decay ; whereas the creed of the Bori
adapted itself to Islam in the sects of the Fakirs and Dervishes and
so managed to incorporate itself with the faith of Mahommed that
it was able to prolong its own life under its wing and its light. …
The legends of the Bori religion form different groups. There
are, firstly, the cosmic sun and moon myths, the story of Maikaffo,
the lord of the buffaloes, of the primeval lifting up of the sky, then
of the building of the Tower of Babel, of the Gods of Volcanoes
and Rivers and so forth. As an example of this branch of tradition
I quoted Ra-Rana, the Sun-goddess, in the chapter on the
Yoruban Thunder-god, Shango.
… . Djiberri, the Alledjenu of God (Houssa-Kano). Every
Alledjenu and every human has his star in the heavens. When he
dies, the ownership of the star passes to some other person. But
the star of a very great King is said to fall down at his death.
[The Khoisan people of South Africa also have this tradition that
everyone has a star, but for them it is the shamans whose stars fall
when they die.]

Stories of people seized by the spirits (alledjenu):

… Kundari came again as an Alledjenu eight days after his grave
had fallen in. The Alledjenu Kundari entered Pati's house and
seized Pati (such a " seizure " or taking possession of a female is
in Houssa called Jakama-ta ; if of a male, Jakama-shi ; a woman
thrown down by Alledjenu is called Jabuge-ta ; a man, Jabuge-shi).
Pati, then, was caught hold of by Kundari and at once began to
scream. His wife heard him, ran up, and asked : " What ails
thee, my man ? How is it with thee ? " Pati answered her not.
The woman asked : " What ails thee ? My husband, what ails
thee ? '' The woman asked the man again and again, but Pati
did not reply. He screamed. His wife was frightened and ran
away. She ran to a hunter and said : " Come to our house with
speed. Only come quick and look at Pati. Since this morning
my husband no longer sees me. He covers his eyes and screams."
The hunter said : " I will come with you at once. We will look
at Pati in a moment." The hunter went with her, saw Pati and
spake : " We will sit your man down." The hunter and the
woman wanted to sit Pati down. But they could not. They could
not open Pati's hands. The hands were clenched and pressed together
as hard as stone. Pati's limbs were as stiff as wood. He was as rigid
as a corpse. But tears streamed from his eyes.


The next story is interesting for its description of ritual—the smudging over a pot, and the stringed instruments used in ecstatic dancing. It also tells how a woman comes into contact with spirits through the powers of nature, in this case a river, and picks up the widespread theme of “spirit marriage.” A woman became the wife of Serki Rakin (the river “king”) by going to the water at noon. She was held there for hours, then emerged dry. The spirit later came to her house and promised her husband he’d get a son, and performed a ceremony over the wife:

The herald went back to Serki Rafin and said to him : " Thou
wilt receive what thou askest." Serki Rafin came into the house.
Only the woman could see him. The man offered up to Serki
Rafin white cloth, white cowries, white rams and other male and
female white animals. At night the man embraced his wife.
Serki Rafin made a Magani (" medicine " for the woman. He
made fire in a saucer ; he strewed fine powder on the fire. Smoke
went up. The woman sat herself over the pot from which the
vapour was rising. She threw her garment round herself and round
the pot. All the vapour entered into her mouth and she breathed it in.

Serki Rafin said : " I will now depart again. Thy wish will
very soon be fulfilled." He went back into the water. A very
few months later the happy event was very near. Serki Rafin came
out of the water again (meaning possessed the woman again). She
screamed aloud : " Fetch hither a Goye (fiddle). I would dance.
Fetch hither a Goye. I would dance."

The people said : " That is bad. Wait till thy child be born.
Then thou canst dance again. If thou dancest to-day, a misfortune
will happen." The woman screamed : "Fetch me a Goye. I will
dance. Fetch me a Goye, I must and shall dance!" The people
fetched a Goye. They played on the Goye and the woman danced
to the Goye. It did her no hurt ; she remained sound. She bore
a child which was sound. Since that time the Goye is played when
a man or a woman is possessed by an Ailed jenu.
Some Houssas think that Serki Rafin has a wife in the water
who is also an Alledjenu. This Alledjenu is called Magadja Rafin. …

My object in this chapter is to discuss the Bori, whose material
record is legendary. Some of their legends were given
in the previous chapter. The Bori have a religion which is widely-
spread over the Soudan and very little more than its general
meaning and a list of spirits, compiled by Dr. Alexander, have so
far been brought to our notice. The Bori's religion prevails from
the Nile to the Niger, from the Atlantic Coast regions to the
dwellers in the Sahara. [He’s referring to the more widespread Zar religion,
including its Moroccan variant known as Aisha Qandisha, rather than the
specifically Hausa form of Bori veneration.] The smaller "primitive and disruptive "
tribes nowhere believe in it and everywhere it is the dominant,
broadly disseminated peoples and, above all, the inhabitants of large
non-Mahommedan cities who practise it. It is a most interesting
cult, not only because of the extent of its spread, but on account
of its relation to its original source.

The Bori religion, as stated, spreads from Nubia over Kordofan,
Darfur, Wadai, and the Bornu tribes as far as the Houssas, and from
the Lake Chad-Niger line to the South right across the Benue
river, as far as the Yorubas, and its "runners" may be traced
even towards Senegambia. The name of this religion as such
varies. The spirits, whose great diversity of office was made evident
in the last chapter, are almost everywhere known as Alledjenus,
Djins, Jenne, etc. The purest form of this religion is found in the
districts lying between the Great Desert, Lake Chad, and the rivers
Benue and Niger. It has become largely absorbed in the religion
of the Prophet, in consequence of the advance of Islam fostered
by the Arabs, as far as regards the East, and is, in fact, here con-
sidered to be the "Islam of the blacks," because only the older black
races adhere to it, and the more recent tribes pressing forward from
the North do not profess it. To the West, however, the Bori has,
in part (among the Mande), been fused with the old clan organiza-
tion of the more ancient stock, and, in part (among the Songai),
assumed the position of a pagan religion in violent contrast with
Islam, and thus become the religion of those it repelled. This
method of its dissemination is a proof that the Bori could not have
come into the land at the same time as Islam. Therefore, this
religion of possession is an individual form of belief, and this being
so, I call it the African variety of "Shamanism."
…
The chief introduction of the notion of metamorphic possibility,
based on the power of attracting supernatural intelligence or force
into the Soudan, is due to Shamanism. … The Shaman
selected is the favourite designated by the demon's untrammelled
choice, and he often has to practise the "call" against his own will.
He is moved by the spirit and suffers under the influence of its
possession. The genuine Shaman, so understood, came into Africa
with this form of Shamanism and, therefore, with the Bori.


Animism is the religious basis of the Bori, a philosophy which,
through the agency of spirits or demons, endues every object and
especially parts of nature such as stones, trees and rivers, with a soul.
These spirits are the Alledjenu, of which two kinds are, in fact,
assumed, namely, black ones dwelling in the bush, in trees and
rocks, and white ones who inhabit the streams. The black ones are
honoured with black, the white ones with white, sacrificial offerings.
Now, these Alledjenu enter into human beings and thus "possess"
them. Sometimes this possession is desired and prayed for from
the "daimon" invoked ; sometimes, however, it seizes the body
of the personality selected of its own accord and from sheer love.
In that case the priest can hold converse with the spirit by the
mouth of the person possessed. Such conversation, however,
requires the use of music, mostly only the guitar, sometimes the
Soudanese violin or Goye. It was but seldom I heard of drums
being used, and, actually, only outside the Sahara. This fact, per se,
assures the Bori an individual domain in which it is supreme. Islam,
the religion of the Prophet, which (so small was its musical endow-
ment) stopped its ears at the sound of a flute, was content with
the rhythmical intonation of a name, whereas Manism and social
cosmogony know only the bell and the drum. The Bori alone
demands a stringed instrument.

Two priests, one male and one female, are its hierarchs, the
former named Adjingi, the latter Magadja. The education and
initiation of the Magadja in particular call for definite examination.
Adjingi and Magadja are apparently always celibate, but altogether
interdependent in the exercise of their priestly office. Neither of
them can act without the other. Certain spears or peculiarly
formed iron implements are used as insignia of power or as conductors
of spiritual energy. The Bassarites explained this to me by saying
that the person selected by the spirits as their Shaman finds on the
fields small pieces of iron, called Agomma, which chase him until
he picks them up and thereby accepts his election as a priest of this
religion. When placed in the hut these pieces of iron then grow
into long rods with upper and lateral branches. The Yorubans
call them Ille and they are badges of the Ada-ushe. It is these which
have been given the intelligible name of "fetish trees" in the
literature dealing with Benin.

The Bori's usual appearance in the streets does not convey an
impression of a profoundly significant or intellectual company ; its
procedure reminds one rather more of a skilful conjuring performance
than anything else. [You see what I mean about the assumptions; but
what follows is a very valuable description.]
Martins gives an account in the records of the
expedition based on the notes made at Ilorin in illustration of
this. It runs as follows :

The Bori folk gather for the dance in the afternoon about two
hours before sundown. Soon the sounds of fiddles (Goye) and
guitars (Molo) strike the ear, accompanied by the calabashes (Koko)
either beaten with sticks or, if furnished with grooves, held before
the player's chest, who scratches them with his nails in turning
them round and so produces a humming sort of sound. Then the
Magadja rises to her feet. She wears two girdles of cloth (called
Damara), in which the amulets are sewn, knotted together over her
breasts and hips and in her hand she holds a slender rod of bronze.
Scarcely lifting her feet from the ground, she steps slowly forwards ;
her movements soon get more lively and she follows the accelerando
music by beating its time on the ground with the soles of her feet.
Suddenly she makes a leap and falls on the earth with her legs spread
apart, only to get up and repeat this performance. A large mortar
is brought along. The Magadja gets on to this and ventures the
jump as aforesaid also from this, shaking the firm earth as she falls
on it. She does this three or four times, until she falls exhausted
into the arms of her attendants, who comfortingly cover her with a
cloth while the hitherto breathlessly gazing crowd thanks the dancer
and musicians with an ample largesse of cowrie and kola.

Then the novices, young girls anxious to penetrate the mysteries of the
Bori dance, appear. With lightly balancing steps and waving a
cloth in their hands, they dance to the music and then kneel down
before the Magadja who, as it were, blessing them, lays her hands
on their backs. Another Bori woman is already dancing, a bronze
staff resting on her hip, her frenzied eye on the heavens. While all
this is going on the Adjingi stands aside unmoved. But now his
body is suddenly convulsed, he snatches at the air with cramped-
up fingers and stammers words without meaning. The crowd
now makes way for him and some women cover him with cloths.
The attack is soon over and the Adjingi begins to put on his gar-
ments. Chest and body are covered with cloths and several
" Damara " are knotted over them. The Adjingi takes his staff
in his hand and, thus bedecked, appears in front of the protecting
cloths of the women in order to perform the dance and the bold leap
from the mortar, and even sometimes from a tree or a house-top,
without hurting himself.

Darkness has meanwhile set in and the Adjingi gathers up the
last cowries and kola-nuts ; the crowd deserts the square well
pleased. I called the Magadja and the Adjingi to me next morning.
I wanted them to repeat their performance of the previous day
without the gaze of the profane upon them. Neither love nor
money could move them ; the Alledjenu was not hovering over them.

Do not let us be led astray by these external mummeries, but
let us listen to what the Bori folk told us about their internal
ceremonial when we succeeded in gaining their friendship.

The division of all Alledjenu into two kinds is very important.
It has been said that there are white spirits and black. The Ibi
people definitely state that the white Alledjenu, who always live in
the water, are, on account of their colour, called Fari-faru (white-
white), while the black ones always inhabit the bush and are called
Babaku (black-black), because of their hue.
…
The Origin of the Bori. — Now, what is the source of this singular
religion of possession ? I was talking one day with a man in
Kordofan about the origin of this peculiar belief not originally
inherent in genuine Africans, but certainly only engrafted on
their own indigenous creed in historical times. The man
questioned said : " These spirits are winds ; they came out of
Persia." At first I attached no importance to the statement, yet
now, on turning over my records, I find several notes which make
it worth some attention. The Houssa, for instance, call their
demons Iska, or winds, as well as Alledjenu. The Bori in Bornu
maintain that the spirits called Alledjenu, or Djindi, have nothing
to do with the demons of their own religion, which are more properly
named Kaime, or Kurua, and came in winds.

Haussa Rawan Gane..

Hausa girls dancing to Kalulu music. This kalangu music to which young girls dance with co-ordinated steps! Usually it is performed during a ceremony (marriage, naming, circumcision graduation, installation of a new raditional ruler and the like). It also provide a convinient forum where prospective husbands are met.

Kosugu well, Daura, Katsina.

In February 2010 the Emir, H.R.H Sarkin Faruk Umar Faruk, pledged thirty million naira of his own money to rebuild three old city gates and the "Kusugu well" monument in the emirate..

KUSUGU WELL:


Kusugu well is located in the ancient city of Daura. According to historical accounts, the well is associated with the establishment of Daura town in the 7th century and the formation of Sarauta system in hausaland. In the ancient times, the well was the only source of water for the people of Daura, but it harboured a dangerous snake which only allowed people to fetch water from the well on Fridays. The snake was called ‘Sarki’ or simply ‘Ki’ which means ‘refuse’ or ‘reject’.

The people of Daura continued to live in misery until the coming of Bayajidda.

Bayajidda later left Borno and eventually settled his wife, Maghira, at a settlement called Garun gabas or Biram in Hadejia, since she could not continue with the harzadous journey as a result of pregnancy. She later gave birth to a son who became the chief of the town.

Meanwhile, Bayajidda continued his journey westwards and arrived at Dala hill in Kano which was then occupied by pagan blacksmiths known as Ábagiyawa’. He stayed briefly before moving northwards and finally arriving at the city of Daura in the night. He lodged in the house of an old woman called ‘Ayana’. When he asked the old woman for water to give his horse. She told him that water was not available except on Fridays because of the menace of a snake in the well. Undaunted, Bayajidda borrowed a calabash and asked for the way to the well. When he put the calabash inside the well the snake seized it. He however, pulled the snake out and cut its head with knife, drew the water he needed and returned to his lodge.

The following morning, the people of the town became amazed when they found the body of the snake beside the well. News of the event reached Daurama, the ruler of the town. She sent two of her senior officials, Kaura and Galadima to investigate the situation and report back their findings. At the well, the Galadima apparently afraid, could not go near, but the more courageous Kaura went up to the beheaded snake, touched it and confirmed that it was really dead. He reported this to the Queen who promptly appointed him the Commander-in-chief of her Armed Forces.

After the appointment of Kaura, the Queen ordered to see the man who killed the snake so that she could redeem her pledge to give half of the town to anyone who rid the town of the menace. The order attracted false claims by many ambitious men, who were quickly exposed when asked to show the head of the snake. Eventually, the old woman who hosted Bayajidda remembered her visitor’s request for water. She narrated the event to the Queen and remarked that Bayajidda had watered his horse the previous night. The Queen promptly summoned Bayajidda who convinced her that he killed the snake by presenting its head in a wrapped cloth. When the Queen became satisfied, she offered Bayajidda half of the town in appreciation. But he replied that he would rather marry her. The Queen accepted this and the tow were married. Bayajidda moved to the palace and soon afterwards, the people began to call the Queen’s house ‘Gidan Makashin Sarki’ (The house of the man who killed the Snake). According to some sources, this is the origin of ‘Sarki’ the Hausa word for Chief.

When the royal couple lived together for many years without an issue, the Queen gave her husband a concubine who gave birth to a son named ‘Karbo Gari’ (town seizer). Not long afterwards, the Queen herself gave birth to a son whom she named ‘Bawo’ which was interpreted to mean ‘Bawogari’ ‘return my town’.

Bawo gave birth to six children. The first was Kazaure who succeeded him as the Sarki (Chief) of Daura. The second was Kumayo who became the first Sarki of Katsina. The third was Gunguma who became the first Sark of Zazzau. The fourth was Duma who became the first Sarki of Gobir. The fifth was Bagauda who became the first Sarki of Kano. The sixth was Zamnakogi who became the first Sarki of Rano. Bayajidda’a son by Maghira, hid wife from Borno became the first Sarki of Biram. These Kingdoms founded by the legitimate descendents of Bayajidda are known as the seven Hausa states (Hausa Bakwai).

According to some versions of the story, Bawo’s brother Karbo gari is also credited with seven sons, who established the Chiefdoms of Zamfara, Nupe, Gwari, Yauri, Katanga, Kebbi and Jukun. These seven states are referred to as ‘Banza Bakwai’ (the false seven) because they were founded by the illegitimate decedents of Bayajidda through his concubine.

The legendary "Kusugu" well whose water has never ever dried up till now despite being at the heart of the desert like Daura Emirate! It still has water from since asearly as the 7th Century.

EMIR’S PALACE DAURA

The Palace of Emir of Daura is a beautiful edifice located at the centre of the town. Traditions indicate that the palace was built by Magajiya Daurama shortly after she moved the capital of the Kingdom from Tsohon Birni (Old city) to the present Daura city. The palace was constructed in the typical Hausa architecture, using sun-baked bricks mud, local rafters known as ‘Azara’
, and a colorant, ‘Makuba’. The palace contains large ‘Zaure’ (main entrance) and several inner apartments or chambers.

One of these apartments, ‘Dakin Gani’ (Conference Room) was the hall in which the rulers of the seven Hausa States used to meet in order to deliberate on important matters which affected them. These yearly meetings at Daura indicate the importance of the town as the centre of political activities of Hausaland those days.

Previously, the palace extended eastwards to the compound of Sarkin Bai at the rear. This entrance, known as Kofar Bai (the slaves’ gate) was controlled by Sarkin Bai and the Fada Babba. In pre-colonial days, only throne slaves were permitted to enter or leave the palace by the rear gate, while the front gate was open to persons of any status. Both gates were guarded by slaves, who also stood guard at both the forecourt and the rear sections of the palace. The area directly behind the Sarki’s private quarters within the palace is known as ‘Shamaki’ (stables). This section harbored state treasures which were kept in store houses. Also, in the corner of Shamaki were the prisons manage by ‘Ajiya’.


Look at the beautiful Gate!

These are all very interesting things, I am favouriting this thread.

Four Hausa Gun Carriers of the South Nigerian Regiment.

Where do you place the Sultan of Sokoto?

King of the bush, king of the farm et all, do they still exist?

ifyalways: Where do you place the Sultan of Sokoto?

King of the bush, king of the farm et all, do they still exist?

where do i place Sultan Sokoto. on my roof! haha

no seriously i dont get what you mean by that. The Sultan of Sokoto is the direct descendant of Shehu Usmane Dan Fodio. He is 100% Fulani and plus he is spiritual head of Nigerian muslims. He has nothing too do with me or my people. He is a Fulani ruler and a religious leader.


it is not exactly "King" as you say. Sarki means "head of" or "authority" (Chief). E.g., Sarkin Noma = Head/Chief of the Agricultural Department. he is the authority on it.

yes ofcourse they still exist! how else are we supposed to conduct our ritals. they are the ones who guide us in it. and in the case of Saarki Arna, there is no shortage of alcoholics in our community, is there!
no but on a serious note, the qualifications are also based on age, experience, spiritual knowledge and other signs.

for example this recent ritual uder the guidance of the Sarkin priest.

Note to Mods: Odumchi & co, why have 2 of my above posts been removed it was just about Traditional Hausa Boxing sport. there was nothing vulgar or anything as such about it like those useless posts by them akatas ms chima, ms darkskin, etc. This is causing great inconveinience to me!

added to the fact that after every 1 or 2 post, i get banned by that st.upid bots. something need to be done about them. My precious time is being wasted which i could use to post more and impart knowledge on this and other threads AND answer queries by fellow Nairalanders. please do something about this. By the Gods, this is frustrating!

1st pic: Hausa Turbaning Ceremony.
Nte: Hausa turbans are infact slightly different from Fulani ones. Hausa ones are generally bulb-shaped without the two tail-like pieces of cloth sticking out from the top, though these days they are both worn interchangeably. They also have a raaised element at the centre on the top. Fulani ones, apart from the tail-like elements, are also more closer to Touareg ones in structure and even many-a-times the indigo dye. Hausa turbans are made from cotton which is grown by us.

However the tail-like elements are generally reserved for Royals and is used by Hausa Royal as well.



The 2nd picture is of a palace guard from Daura.

The 3rd picture is a classic example of a Hausa turban.

The 4th picture is a classic example of a commoners Fulani turban, though worn in the durbar of the Kebbi/Arugungu Emirate.

Hausa women playing Calabash and singing.

This one is for Onila: Beauty of Hausa Women

Note: 4th picture is from the Hausa Durbar of Argungu.

Hausa children with fresh food.

Hausa boy and Kanuri man.

Durbar, Argungu/Kebbi.

Fulani-style Turban. Note the heavy Indigo-dye.

Beutifully decorated Hausa home.