By

 Usman Nuhu Kuta

INTRODUCTION:

The Origin of Gbagyi/Gbari

It is of paramount importance for us to know the people we are talking about (Gbagyi/Gbari speaking people). J.D Gwamna and Clapperton are of the opinion that, Gbagyi/Gbari origin can be traced back to 2000 years and that, they belong to the NOK culture. However, Ishaya Ephraim Amos (Bsc Sociology ABU Zaria) states that;  “We cannot trace the origin of Gbagyi to 2000 years ago. The existence of Gbagyi is far beyond that date…  Gbagyi has existed for centuries and their connection with NOK culture, archaeological and linguistic evidences suggest that the origin of the Gbagyi people is in the central part of Nigeria where they are currently found across the states and the FCT.

Linguistic evidences show that the Gbagyi share similar intonation and words with some languages located within the central Nigerian Area. E.g Nupe, Bassa, Ibira Koto and Yoruba in Kwara state… Northcentral is the rightful place of Gbagyi origin..” It further stressed that the Gbagyiza are assumed to have been a product of Shewkoyi/Swashe who is believed to have the utmost power to create Gbagyiza (Gbagyi person), Oshe (heaven), Anyi (earth), Oza/Zankoce (persons/people), animals, among others. Thus, Shekwo saddled Gbagyiza with the responsibility of taking care of the Anyi and the animals in it. This simply means that Shekwo/Swashe (God) created Gbagyi to serve a purpose.

History of Royal Gunshots in Kano Emirate

In addition, the Gbagyi/Gbari according to the classification of languages by Green Berge emerged from Nupoid Speaking people of the Kwa subdivision of Niger-Congo group of languages where Nupe speaking people also belongs. Similarly, another source suggests that they emerged from Benue Congo group of languages. Moreover, there are other legends of origin of Gbagyi/Gbari speaking people, just as other Nigerian tribes/ethnic groups have it, such as Hausa, Igbo, Yourba, Nupe, Igala, to mention but just a few.

However, it should be noted that the Gbagyi/Gbari is divided into two main groups of dialects, these include the Gbagyi Ngenge or Gbagyi Matai (they are the most populous), and Gbagyi Nkwa or Gbagyi Yamma (they are less populous).

GBAGYI/GBARI CULTURE

In this aspect, the current writer shall try to explore a bit deeper for proper understanding. Going by the definition of culture, scholars in the likes of J.A Shekwolo and Mailafiya Aruwa Filaba seem to believe that culture connotes “Knunu” in general term. But however, scholars like Ayuba Yusuf Larry see the word “Knunu” beyond culture when we look at it in a wider sense. This might include the totality of the Gbagyi/Gbari way of life, worldview, identity and how they relate to their environment. It further captures rites of passage, rituals, religion, and a single way of describing the entire personality of Gbagyi/Gbari.

Usman Nuhu Kuta,the Writer

Here, attention must be drawn to the fact that the earliest Colonial anthropologists, failed woefully to capture the whole attitude and behaviours of the Gbagyi during life course ceremonies. Ishaya Ephraim Amos argued that: “Culture and Knunu are the sane sides of a coin. There is no difference.

Culture embraced all aspects of life, be it social, economic, political-religious, socialization/education etc. All these elements of culture encompass the Gbagyi Knunu. Knunu is not a topic one can exhaust within a few minutes, because, to do justice to it, one has to talk about all aspect of the Gbagyi people.

However, due to the impact of urbanization and development that have engulfed Gbagyi settlements, most of the traditional lifestyles of the Gbagyi people have gone extinct while giving way to modern life. This is to further stress that, the writings of the early Colonial Anthropologist, Historians, Archeologist, Linguists and Sociologists on the Gbagyi people are full of misconceptions, falsification and fallacious submissions due to the fact that the writers lack in-depth knowledge and understanding of the Gbagyi culture and traditions, thus, they reported it on their own little understanding or assumption.

Consequently, writers particularly the Gbagyi authors debunked the writings of the early writers while presenting the rightful positions of the Gbagyi culture in world history. And he also suggests that: “See the works of Late Prof. Filaba, late Prof Gwamna, late Shekwo Joseph, Mr Rabo Magaji, Mr Ishaya Ephraim Amos, Mr Tanko Thwophilus Chigudu, etc”

Emirate: History of Kano Royal tools – Twin spear

Similarly, it has posed a challenge that Gbagyiza perceives more or less the Ashab(sacrificial appearance and explicit worship of Shekwo) as none Gbagyi Knunu to talk about. This has resulted in the fact that Gbagyiza had embraced the two foreign religions (Islam and Christianity). Moreover, Gbagyiza is also involved in other aspects of the Knunu including Marriage as a Knunu: On this occasion, the groom is expected to make provisions of animals, alcohol, cash (to buy sacrificial offerings and libation to, “Azakwai”; the marriage ancestors). Others noted are traditional courtship (Ynigwo sun WO), the payment of bride price, and communal farming, or providing farm labour to the bride at least three times per annum (now done in payment of cash).

However, I want to remind my reader, devoid of sentiment and doubt that, I am concerned with the uniqueness and identity of the Gbagyi speaking people. The Gbagyiza is also unique by the language they speak. The Gbagyi ethnic group, preserve their language in proverbs (ayinbesis) and wise sayings as other African peoples do. They use proverbs to minimize the impact of the spoken language. Proverbs are recognised to be an intensive metaphorical statement of the folk distinguished by popular acceptance of the truth they express in their formulation.

Another question regarding the Gbagy culture that I will have to talk about a bit is, “why do Gbagyi women preferably carry their loads on their heads?” Unlike Gbagyi culture, numerous culture in Nigeria and Africa at large, carry loads on their heads. The Gbagyi women whom preferably, carry their loads on their shoulders believe that the head, as a faculty of reasoning shouldn’t be bothered with manual or pedestrian tasks. That is one of the countless wisdom behind the unique culture. The shoulder, which replaced the head in carrying the loads, is called “Bwapa”.

GBAYI TRADITIONALISTS

In addition to that, it is said that loads the Gbagyi women carry on their shoulders weigh lighter on shoulders than their heads. This has made the Gbagyi/Gbari culture to emerge and be recognized as a unique breed among other Nigerian cultures. Other cultural aspects of the Gbagyi/Gbari that time will not permit us to talk about include:

1. Ashigbe (medica aspect)
2. Food (Wyize, Zhepho) etc.

If you care to explore more about Gbagyi culture, you will agree that “Knunu” is beyond being just a culture proper, but includes wider aspects of Gbagyiza lifestyle. But for proper understanding and for the purpose of our level of knowledge, the term “culture” will be used to explore other aspects.

GBAGYI/GBARI INNOVATION.

It will be helpful if I begin by highlighting the meaning to the word “innovation”. According to Merriam Webster Dictionary, (1828), “innovation is the act or process of introducing new ideas, devices, or methods” Having given a concise meaning of Innovation, I will like to proceed to talk about the numerous Gbagyi/Gbari innovations. The definition of Innovation given to us by Merriam Webster Dictionary, will as well, serve as a reference to my article on the topic. The writer will also shed some light on the essence and contributions of innovations of the “Gbagyiza” to nation-building.

To begin with, there is no doubt that through technology and innovation, the modern world found better results with less work and made the world enjoyable via technological advancement in all parts of the world. “Gbagyiza” are peace-loving people. They are one of the most creative and most intelligent people in the world. Farming is the dominant occupation of the Gbagyi/Gbari people. However, their intelligence on creativity persuaded them to pursue new ideas in the fields of philosophy, arts, economic activities, trading, wood fetching, pottery and blacksmithing. According to some scholars, “Gbagyiza” innovations have contributed to nation-building in numerous ways through;

I Traditional architecture

ii   Sculptures

iii  Traditional iron smelting

iv   Indigenous textile etc.

According to Prof. E.H Carr, man and his society are inseparable (it is like the question of hen and egg: which come first ?)in his book “What is History ?”, he opines that man is being moulded by the society (environment) and in return man influences the environment as he struggles to conquer nature. The “Gbagyiza” have attempted to conquer nature by making provisions for shelter which appears to be informed of the hut. For instance, Gbagyiza applies a mixture of clay with grass to strengthen the bricks of the hut.

Furthermore, the traditional iron smelting of the Gbagyiza is noted in many historical books, eg how they carved a niche for themselves. Farming implements are also products of iron smelting which are into existence up to date. Today some areas are recognized as traditional iron smelting sites. These places include; Jere, Kwali, Chakai, Garki village etc. In addition, one of the innovations which have made “Gbagyiza” to be recognized internationally, is the work of pottery. Hajiya Ladi Kwali is an icon whose works of pottery has attracted the attention of the world. Her picture appears in the Nigerian currency (#20 note).

In conclusion, it is obvious with the above explanations that, “Gbagyiza” culture and innovations are not only influential but have contributed tremendously in preserving many aspects of African culture, innovation and tradition, and has contributed immensely in nation-building. The most notable one is that Gbagyiza has created a name in the world Map.

Nevertheless, we must note that talking about innovation among the Gbagyi people, we are yet to come to terms with the global and/or modern world where we can leverage on modern technologies to advance our culture. We are still at the subsistence level of farming just like our progenitors. Therefore, there is an urgent need for us to embrace the modern economy and diversify our sources of livelihood. We need the likes of Ladi Kwali who will break into the global world while taking advantage of modern technology to make or explore so many things which history will not forget to mention.

We are therefore calling on Individuals, cooperate bodies, Royal Fathers, politicians and elites to sacrifice their resources and sponsor some youths in some specialized programmes that will enable them to compete favourably with other tribes in Nigeria and the world at large.

Usman Nuhu Kuta writes from Katsina State and can be reached via Nuhuusman3454@gmail.com or 09038377399

References

1_A.Yusuf Larry Sanda “Origin, Identity and Impact of Knunu(tradition/culture)”

University of Iwo,Osun state,Nigeria.March 2016

2_I Ephraim Amos (Bsc Sociology ABU Zaria) “Gbagyi/Gbari Culture and Innovation” online(GNYC WhatsApp interview).25th October, 2020.

3_K Pozdniokov “The Numeral System of Proto_Niger_Congo:A Step_By_Step Reconstruction. Language Science Press,2018

Usman Nuhu Kuta is of the Department of History Faculty of ARTS Ahmadu Bello