It was evening and we began to walk through the alleys or passageways of Sabo, a part of Ibadan, the capital of Oyo State. Lawal Zaynu was my guide. He is the secretary to Aliyu Dahiru Zungeru, the Sarkin Hausawa of Ibadanland.
There is a long line of kings of the community, as well as imams. The palace of Sarkin Hausawa is located at a prominent part of Sabo and is close to the central mosque. From time to time, Zaynu drew my attention to something of interest and made interpretations from Hausa or Yoruba.
Bags
We made a sudden turn and came across women sitting at one of the doorways with small bags before them. Behind them was a neat room where an even larger number of bags were visible.
The women sell quality handbags imported from Italy, sold in Lagos and conveyed to Ibadan. The bags glow in the late evening sunshine and we simply couldn’t miss them. Some of the bags have beads or jewellery running along their sides, or they bear other striking decorative items.
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Good taste
This is a lovely spot in the community for women with good taste and an eye for classy handbags. We were told that some of the women go to Lagos to buy the Italian bags and other fashion items.
A huge clientele for the bags has arisen in Sabo. They are now used by the women whenever there are events like occasional naming ceremonies, weddings, celebrations or festivities, held either in Sabo or elsewhere.
Alleys
There are numerous alleys in Sabo. One alley connects to another and these dovetail or crisscross other alleys, forming an exciting expansive network, where Hausa and Yoruba echo all day long along. During a first visit, it was like a visitor may get lost in the alleys if he didn’t have a guide.
It is a multicultural community, an expression of Hausa and Yoruba coexistence for well over 100 years.
Water
There is a problem of water supply, and young men bearing containers of water attached to a horizontal length of wood were seen at every turn. Sometimes we came across one of such young men washing his empty containers during what looks like break time. Then there are the many boreholes from where water is fetched by the inhabitants.
Walkways
Some parts of the walkway within the alleys are undergoing renovation so a few sticks and other items are used to cordon off the area. Clearly, the cement or concrete has to dry first before it will be opened. Renovating the walkways or keeping them in good order seems to be a community-based effort, and this system seems to work for the inhabitants.
From time to time we came across pupils returning from Qur’anic schools, also located within Sabo, where they had gone for lessons. These were young pupils wearing Hijabs moving about in small happy groups, heading to their homes.
Then there are busy tailors present within the area, and they are in great numbers. A part of the area is dedicated to the sale of discarded iron items and many youths are present weighing iron items or carrying out other tasks.
Many people
Sabo provides a series of unforgettable and gripping images. A young girl sat in a corner plaiting the rich black hair of her younger sister, almost oblivious of our presence. People walked past us. And she continued to plait.
Umaru Haruna, Gwamnan Samari or leader of the youth, said there were at least 2,000 youths in Sabo. He referred to a problem of drug abuse among youths in the community, which is being tackled. Many of the youths in Sabo are well read and have second degrees, we were told.
There are several small mosques within the area traversed. The large mosque nearby which tall minarets can be viewed from the alleys, is the central mosque built a long time ago.
Sheikh Sa’ad Abubakar, 54, the imam of Sabo said, “We have more than 20 Qur’anic schools. Each Islamic school has 200 pupils on its list. We have three sects here in Sabo. These are the Tijaniyya, Qadiriyya and the Izala sects.”
It was evening and people sat in corners sharing the latest news, wondering at the sudden interest in Sabo by this reporter and trying to have fun.
We came across an elderly gentleman sitting in an old chair holding very large beads as he quietly prayed. Another gentleman sitting by his side was preparing tea using a pot and a stand, while another man nearby applied designs to some white material.
Sometimes the alleys narrowed and we had to walk almost in a single file. At other parts they widened, allowing two or three persons to walk side by side.
Architecture
The architecture of buildings within the alleys is quite impressive. Zaynu mentioned that some of them had spent many years, maybe 50 or longer.
This is an excellent reservoir of Hausa culture and traditions within Sabo and echoes so much that can be found in large cities in northern Nigeria, such as Kano and Katsina. In a strange way, it may be compared to a living museum of Hausa culture occurring in Yorubaland. A lady passed with henna, known as Lalle in Hausa, handsomely done on her hands and feet, which seemed to suggest a recent wedding in the community.
Hospital
There is a hospital where people with fractured bones or related conditions can go for treatment and healing. The hospital has been at the same spot for well over 50 years, said the son of the late founder. There is an open ward within the hospital. Across the long pavement is another section of the ward.
Metamorphosis
Meanwhile, there are people in the community of Yoruba descent. They have lived for so long in the area that they have metamorphosed and become Hausa. Proximity to the Hausa community and association over a long period of time has altered so much in them. This is seen in speech, culture, habits and manners, leading to the conclusion that identities in Nigeria are rather fluid, but continuously changing or going through adjustments of one form or another.
Almost everybody interviewed in the Hausa community in the course of this investigation has a Yoruba mother, grandmother or father. In some cases, the original ethnic root has vanished and a new one has replaced it.
Suya
A part of Sabo is quite extensive and shares a border with the nearby recreation club. It is known as Oke Hausa and is a place where there are many individuals selling suya, chicken and other meats. These are well cooked and the area is easily quite popular in Ibadan. It is Sabo’s famous suya spot.
Along this stretch of road is a dwelling for physically challenged persons. The building was renovated some years ago by the late Lamidi Adedibu, the famous strongman of Ibadan politics. There are countless challenged persons seated outside the building as we pass.
Wall Street
Nyerere Street is the main road that
passes through Sabo. Some refer to Sabo as the Wall Street of Ibadanland because of the numerous trading activities that go on there. Perhaps the most famous of these is the bureau de change business, which began long ago. When a visitor arrives, groups of young men suddenly turn up, asking if dollars are required. Hundreds of Hausa are involved in this trade.
Origin of Sabo
How did Sabo come about, or how did the community come into being? Trade was an important element in the development of the Hausa community in Ibadan. Cattle and cloth were brought from cities in the North, such as Kano and Katsina, to be sold in the South West. In turn, kolanuts were purchased with the gains made and transported to the North, where there was a ready market. Long distance trade in goods played a role in the beginning of the Hausa community, which explains the spread of Islam in the South West.
Trade
“Trading brought them here. They came with sheep, goats etc to trade. People came from Katsina, Kano, Maiduguri. The first to arrive were people from Katsina, Kano, Sokoto and Maiduguri. Later, people from Nupeland also came,” said Danjuma Yakubu, a 70-year-old Jarmai of Ibadanland, while explaining the originsof the community.
He added, “The history of people coming on their own to Yorubaland from the North without forming a community, goes back a long time.”
In The Hausa Factor In West African History (1978), Mahdi Adamu provides a perspective on trade between the Hausa and Yoruba. “By virtue of its location at the end of one of the trans-Saharan trade routes, Hausaland continuously received many valuable commodities of oriental origin from the North, which Hausa traders re-exported to the South. On their part, the Yoruba controlled a few major ports on the coast from which various goods of interest to their northern customers were obtained from European sources.”(p.123)
Sabo
Yakubu opened up on the origin of Sabo, saying, “When they first arrived, they settled in different communities in Oyo, like Lalupon and Omiadio. At a point, the Yoruba realised that the community of Hausa was becoming larger. To avoid a dispute, the elders decided to find a place for the Hausa to settle. That is when Sabo was created for the northerners. Sabo was created in 1916.”
“Sabo Ibadan was established in 1916. But before then, our grandparents resided in Yorubaland. They first of all resided in Abeokuta, then migrated to Omiadio. From there they moved to Ogunpa and then to Oja Oba. Our grandparents finally moved down here and they were already in southern Nigeria by 1888,” explained Bashir Zungeru, 55, Galadima Hausawa of Ibadanland.
Bichi in Kano
Alhaji Yahaya Ali, 53, the Danmasani of Ibadanland said, “Our grandfathers were born here. We are from Bichi Local Government in Kano State. The Hausa believe in business. They decided to move southwards and chose the Ibadan area, being the first point of contact. They started bringing in their goods in the form of cattle. When they came they did not have the intention of staying. They felt they should just come and after a while they would return home. After bringing in cattle they would sell and buy kolanuts and take to the North in order to replenish their capital.
“With time they came to realise that the goods they were bringing were too much for them to be plying the roads frequently, so they decided to stay for a while and go back and bring more goods. That’s how the long distance trade started.”
Bureau de change
On the origin of the bureau de change activity in Sabo he said, “If you look at the question of foreign exchange, which is common among the Hausa, we started this business about 20 to 30 years ago. Our real business before the coming of forex was kolanuts, cattle and cloths.
“The real place where foreign exchange trade started was at a place called Gbagi, not too far from here. It is dominated by the Yoruba. With time we realised what was happening and understood that people were always seeking foreign exchange. If people came to Sabo and wished to change currency, we used to direct them to Gbagi. With time we came to realise that if the people could do it there, why not us? We started mobilising and people started coming to us. Our people started to realise that if these people could do it there, then why not us? That’s how the trade in forex started among us.”
1980
Yakubu also shed light on the beginning of bureau de change in Sabo, saying, “Around 1980, people from Niger Republic like the Adarawa and the Zabermawa began to come to Ibadan. When they sold their camels and other goods they would demand their own countries’ currencies, the CFA to convey home. We now had to source the CFA. That was the advent of the foreign currency business in the Sabo area.”
Imam speaks
Sheikh Abubakar commented on the beginning of the community, saying, “Before Sabo was created, the Hausa happened to be spread in the cities of Ibadan in different areas, especially in Isale Osi, while some settled in Oja Oba. In 1914, Sabon Gari Kano was created. Two years later Sabo here was given to Hausa settlers in Ibadanland.”
Challenges
Abubakar spoke on challenges facing the community thus, “Getting admission into higher institutions in the South West is always difficult. After completing their secondary education we move our children to the North to receive education there. This is because getting admission here is tough.”
There is also a high level of unemployment in Sabo. He said, “If I call on my people now, within 15 minutes 60 graduates will turn up, and if I fix a date for graduates to be present, more than 200 will turn up. Many of them read Medicine, Law, Pharmacy etc.”
‘More Yoruba than Hausa’
On unemployment in the Hausa community, Yahaya Ali, who was once an aide to former Governor Ajimobi on Arewa Community said, “I was the first person to confront that problem. We told the government that we were all born and bred here, so they should forget about where we came from. We are more Yoruba than Hausa. From that time on, everything has been resolved.
“We won’t say we have many challenges because we have been absorbed by the host community. They are very accommodating. There are hopes that this matter of unemployment could be resolved. Many of our people have master’s degrees but they believe in doing their businesses rather than getting paid employment. These are the issues.”
Bone setters
Salisu Audu, 47, belongs to a long line of bone healers in Sabo. He is a specialist in bone setting, which is known as Dorawa Karaya in Hausa.
“It is common to find bone healers in Goronyo, Sokoto State, where we hail from. I was born here in Sabo. I learnt the science from my father. I have been studying for 30 years. I learnt how to do it in a period of 15 years.
“Some come from Kaduna, Lagos, Ekiti, Edo, Imo, Cotonou and Cameroon. Also, many of those selling water in Sabo are from Niger Republic. They assist with interpretations when we have French-speaking patients,” Audu said.
‘Never been to the North’
Yakubu, the Jarmai of Ibadanland spoke on persons of Hausa descent dwelling in Sabo who have never been to the North. He said, “Some Hausa are here who have never been to the North. Some will be up to 40 years old but they have never been to the North. They can speak Yoruba and Hausa but never been home.
“Apart from Sabo, there are other communities of northerners, such as those of Omi Adio, Oja Oba, where there are people who have lived all their lives and never been to the North.”
‘Ijebu Hausa’
“If our parents travel to the North in those days, the Hausa there would call them Ijebu Hausa, which means that we are very talented because we were born and brought up in Yorubaland. It is derogatory. It also means we are not original Hausa, that is, we are Hausa but not from the northern part of the country. Today, the use of that reference has reduced.
“Apart from Yorubaland, we don’t have anywhere else to go. If I travel to the North I can’t stay there for a week because our culture is not the same as theirs. Anywhere I travel to in the North I ask where the Yoruba are located. If I see the Yoruba, it would be as though I have seen my brothers from the same parents,” said Zungeru, the Galadima of Ibadanland.
