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The Ikulu People: An Account of the Traditions of Origin, Migration Patterns and Settlement of an Ethnic Group.

–compiled by Hassan Musa Ashafa

ashafamh2013@gmail.com

Submitted by AC24 Media

Background:

The traditions of origin of the Ikulu people, it can be said, is a crucial subject that is yet to be thoroughly studied and properly documented. Much of the few works carried out about thhose haphazardly written by colonial writers who had constraint of time and lack genuine interest in the subject, since the purpose of their writing was just for administrative logistics of the British colonial government. Similarly, oral accounts given by generation of the natives about their origin are more or less versions that are generally accepted by the clans concerned; which, in truth, are lacking in chronology and identifying or athenticating the date or period that some important events take place.

Nevertheless, Bala Shu'aibu and Emmanuel Felix Dodo came up with what, so far, are probably the most fascinating accounts of the possible origin of the Ikulu people in their books. Bala's work is titled: "Note on Ikulu Tribe", it was published in 1984 while Felix Dodo's book is titled: "Living Document of Ikulu History", published in 2003.

However, it should be understood that what is written in this article does not claim to represent the general history of the Ikulu people. It is rather an effort through a juxtaposed study of the aforementioned books (those of Shu'aibu & Dodo) and several others, including those that were written much earlier by Western Anthropologists and Historians which have made some peripheral, yet captivating and intriguing remarks on the possible origin, migratory trend and settlement of the Ikulu people over the centuries.

The purpose of this article is very simple. Apart from sheding little light and answering few questions of some younger generation of the Ikulu stock who are curious to have a clue about their origin, it is hoped that this tentative study would pave the way for further, deeper and broader research into the origin of the Ikulu people.

The Traditions of Origin:

The Ikulu people have a number of traditions of origin. This article delved on the two most relevant ones:

The first account about the origin of the Ikulu people says that they originated from a man called Ankulu, who had been living with his sibling called Adara (Kadara) in a cave situated at the foot of a mountain near Agunu. It is said that inside the cave, their deity (god or goddess) called Agwapan, supported their existence with natural resources such as air, water, sunlight and an eclectic mixture of food items. One day, at sunset, this source claim, the cover of the cave exploded and the two brothers living inside it, Ankulu and Adara, appeared. Ankulu left his brother and travelled eastwards in search of farmland for farming activities. Along his way, he got married, founded the Ikulu tribe and settled down with his family in their (Ikulu) present location. His brother also moved to westwards and founded the Kadara tribe. It is said that this separation by the two brothers was not caused by any misunderstanding between them; rather, it was necessitated by their adventures for a new life. In their new places, Ankulu and Adara gave birth to children, grandchildren and founded several clans, with their (Ankulu and Adara) family ties still intact. This claim was supported by the report of two famous European writers, H.D. Gunn and M.G. Smith who agree with each other in their research, through result they got from oral narrations by the Adara natives of that time that they (the Adara people), descent from ancestors who emerged from a cave at a place called "Meisin" in their language. From Meisin, the ancestral Kadara moved to Kufena, the great rock six miles from the present site of Zaria. But they were driven southwards from Kufena due to internecine wars among the Hausa Kings and they retreated back to their present territory.

Another European writer, C.K. Meek, who visited some villages of Ikululand in the late 1920s, seems to support this version of the Ikulu origin when he reported that there is a kinship link between the Ikulu, the Adara and Surubu.

The second, yet important tradition of origin of the Ikulu people states that the Ankulu as an ethnic group originated from Central Africa. This version is very strong, perhaps even stronger that the first version because experts classified the languages of the Ankulu and Adara under the Benue-Congo Linguistic family group, a major subdivision of the Niger/Congo language family whose ancestral origin is traced to Central Africa, as you can see in the map I used here. (The areas shaded with pink colour indicate the Central African region).

Through migration and settlement, the Ankulu/Adara people first moved to Southern Sudan, later arrived Lake Chad and eventually found themselves in Borno. It is likely that in Borno, (since it was the first port of call of Islam before penetrating Hausaland) the Ikulu/Kadara had contact with Muslim preachers, and in order to maintain their traditional identify, the left Borno and moved further westward, refusing to be Islamised.

The work of Temple, an expert in the study of the languages of northern Nigeria also buttressed this second version, and therefore made it stronger than the first version when he wrote that: "prior to 1492, they (Ikulu and Kadara), were found in Bauchi, Kano and Plateau". It is therefore possible that after the left Borno, the Ankulu moved to those three places (Bauchi, Kano & Plateau) in search of better place to live.

The Ankulu and the Adara ancestors, according to this version, also lived in Kauru, Kufena rocks in Zaria, Kufana and Doka. They however separated at a place called Raba Dangi, near Maro. (I searched using google map and found out that Maro is a village inside the bush along the Idon-Kufana-Kujama road if you are going from Crossing; or Kujama-Kufana-Idon road if you are coming from Kaduna).

From there, after their separation, the Ikulu ancestors moved forward and occupy the areas stretching from the whole of Kurmin Biri axis to Yade, Anchuna, Dutsen Bako, Ampagha,  Ashafa and beyond.

Three prominent sons of the Ikulu ancestor, namely: Unyua (Bako), Gukwuu and Inkon were said to have spread all over the areas after the death of their father and gave birth to the generations of Ikulu people that existed up to today.

It should be made clear that all traditionalists (animists) of Africa during this period believe that their dead ancestors are still actively interested in the lives of their children and grandchildren. To show appreciation to this guiding spirits of ancestors, chicken and goats are slaughtered at the grave sides. Throughout the periods of their migration and settlement, the Ikulu people were purely traditionalists who worship their gods through the "dodo" spirits.

But by the year 1907 when Christian missionaries were allowed to operate in the periphery of the northern Emirates, southern Zaria (later southern Kaduna) witnessed an influx of Christian missionary societies ino the area.

The first Church in southern Kaduna was set up by Rev. F. E. Hein in Kwoi, Ham or Jabaland in 1910. Twenty to thirty years later, several other churches were stationed in the area, especially by the Roman Catholic Mission and Sudan Interior Mission (later known as ECWA). As a result of intense proselytization of the gospel by missionary officials within the nooks and crannies of southern Kaduna, the Ikulu people later largely abandoned their traditional religion and embraced Christianity, with few others being Muslims due to influence of Hausa traders from Zaria, Kano and Katsina in the area during this time.

However, due to the difficulties or impossibilty in using the various languages of the people of southern Kaduna to preach in their churches, the missionary societies used Hausa language which was already widely spoken in the area long before their coming. This helped the rapid spread and acceptance of Christianity all over the area. Translated Hausa Bibles were imported and used. The Hausa language was also used as the first medium of instruction in schools established by the missionary groups.

Consequently, spirit and ancestors worship stopped in Ikululand. Today, as a result of changes brought by the introduction of Christianity, the "dodo" such as Ayemi, Akusak, etc., are merely symbols of cultural affinity than religious practice. They are only used now for celebration on cultural days, namely: the Ikulu Cultural Day, Angwam-Pah Day, Ampaga Day, Yade Day, etc.

In the end, which ever version one finds to be the most suitable account about the origin of Ikulu people out of what is written in this article, three things are certain:

One, there is an undeniable fact that the Ikulu and Kadara peoples have common ancestral and kinship roots.

Two, many centuries ago, the Ikulu people, like most ethnic groups of the southern Kaduna region and indeed, northern Nigeria, have lived in other places before finally finding abode in their present territory.

Three, religion (both Islam and Christianity) has played a significant role in shaping the history of the Ikulu people and Ikululand.

Hassan Musa Ashafa lectures in the Department of History, Kaduna State College of Education, Gidan-Waya, Kafanchan, Kaduna-Nigeria.

References:

1. C.K. Meek, "The Northern Tribes of Nigeria", London: Oxford University Press, 1925.

2. C.K. Meek, "Tribal Studies in Northern Nigeria", vol. 2, London: Kegan Paul and Co. Ltd., 1931

3. H.D. Gunn, "The Pagan Peoples of Central Area of Northern Nigeria", London: Watson and Vitney Ltd., 1956.

4. M.G. Smith, "Government in Zazzau 1800-1950", London: Oxford University Press, 1960.

5. O. Temple and C.L. Temple, "Notes on the Tribes, Provinces, Emirates and States of the Northern Provinces of Nigeria", London: Frank Cass, 1965.

6. Hassan A.A. Iburu, "A Survey History of the 'Kadara' People", Abuja: Amune Printing Press, 1994.

7. Yusufu Turaki, "An Introduction to the History of SIM/ECWA in Nigeria, 1893-1993", Jos: Challenge Press, 1993.

8. Ibrahim James, "Studies in the History, Politics, and Cultures of Southern Kaduna Peoples Groups", Jos: Ladsomas Press Ltd., 1997.

9. E.P.T. Crampton, "Christianity in Northern Nigeria", London: Geoffrey Champman Ltd., 1979.

10. Bala Shu'aibu, "Note on the Ikulu Tribe", 1984.

11. Emmanuel Felix Dodo, "Living Document of Ikulu History", Kaduna: Britek Printing Press, 2003.