Citation: Abubakar Ayuba & Nura Isah Zubairu (2025). Genetics, Culture and Heritage of Nasiru Shehu Idris in the Songs of ALA and Rarara. Glob Acad J Linguist Lit; Vol-7, Iss-3 pp- 40-50.
GENETICS, CULTURE
AND HERITAGE OF NASIRU SHEHU IDRIS IN THE SONGS OF ALA AND RARARA
Abubakar Ayuba, Ph.D.
Department of African Languages and Cultures,
Ahmadu Bello University, Zaria.
abuayuba2050@gmail.com/abubakarayuba@abu.edu.ng
ORCID ID 0000-0003-0178-3548
Phone: 0706 089 9737
And
Nura Isah Zubairu, Ph.D
Department of History,
Ahmadu Bello University, Zaria.
orcid.org/0000-0002-0367-6060
Phone: 0806 545 1961
Abstract
The paper titled “Genetics, Culture, and Heritage of Nasiru
Shehu Idris in the Songs of ALA and Rarara” examines these concepts from the
songs: Ɗaura Ɗammarar Fama Nasir and Ɗanmajen Kasar Zazzau. The
study aims to appreciate the royal lineage, cultural heritage, and legacy of
Nasiru Shehu Idris, Ɗanmajen Zazzau, from the
corpus songs. The researchers listened to the compositions attentively,
transcribed them, and selected relevant stanzas for analysis. They also chose
and translated stanzas that discussed the royal lineage, cultural heritage, and
legacy of Nasiru Shehu Idris. Beyond these, the researchers consulted books on
literary appreciation, the government in Zazzau, the history of the Katsinawa
dynasty in Zazzau Emirate, and a biographical history of Sultans of Sokoto
since 1804. The article utilizes the theory of Personhood and the history of
the Katsinawa dynasty for analyzing the corpus songs and confirms that the
lyrical eulogy of genetics, culture, and heritage from ALA and Rarara testifies
that Nasiru Shehu Idris is of royal bloodline, and one among the children of
the 18th Emir of Zazzau, His Highness Shehu Idris (1975-2020), and a grandson
of the 17th Emir of Zazzau, His Highness Muhammadu Aminu (1959-1975),
respectively. The paper reaffirms that Abdulkarim (1834-1846) was the founding
father of the Katsinawa ruling dynasty of Zazzau, and Muhammadu Sambo
(1881-1890) was the second emir produced by the dynasty. Moreover, Usman,
brother to Muhammadu Sambo (1881-1890), was not Ɗan’iya as ALA calls his title but Iyan Zazzau. Mai Unguwa
Idrisu autan Sambo and Abubakar Kwasau remain the same in the history of the
Katsinawa dynasty of Zazzau, as the lyrical eulogy affirms. Conclusively, the
corpus songs acknowledge that Nasiru Shehu Idris, Ɗanmajen Zazzau, is an architect by profession with a
specialization in disaster and construction risk management, who is committed
to preserving and advancing the legacy of his forefathers as the Head of Works
to the Emir of Zazzau.
Keywords: Nasiru Shehu
Idris, Genetics, Culture, Heritage, Hausa Songs, ALA, Rarara
Introduction
Nasiru Shehu Idris is a son of the 18th Emir of Zazzau, His
Highness Shehu Idris (1975-2020), and a grandson of the 17th Emir of Zazzau,
His Highness Muhamadu Aminu (1959-1975). He was formally inducted into the structure
of leadership of Zazzau Emirate in 2018 as Ɗanmajen Zazzau by his father. Beyond royal lineage, Nasiru
is an architect by profession who specializes in disaster and construction risk
management. Now, Nasiru is committed to preserving and advancing the legacy of
his forefathers.
The article examines the eulogy of royal genetics, culture,
and legacy from ALA and Rarara’s artifacts that portray Nasiru Shehu Idris as a
figure. They utilize eulogy in Hausa musical culture by celebrating Ɗanmajen Zazzau a custodian of cultural heritage in the Katsinawa
dynasty of Zazzau. The composers celebrate the traditional titleholder through the
long line of traditional rulers; Abdulkarim (1834-1846) the founding father,
followed by Muhammadu Sambo (1881-1890), then Muhammadu Aminu (1959-1975) and
Shehu Idris (1975-2020). The paper goes beyond lyrical expression, by consulting
the history of the Katsinawa dynasty of Zazzau to confirm the chronology of
Nasiru Shehu Idris, Ɗanmajen Zazzau,
and utilizes Personhood as a theoretical framework.
The Poet Aminu Ladan Abubakar
Aminu Ladan Abubakar
is described as a famous contemporary Hausa singer in an anthology of his
selected songs by Abubakar and Gusau (2022). His compositions address different
people and motifs, including crucial national issues. Aminu reflects on the
state of the nation and enlightens citizens on their rights. With these, Isah
(2013) classified select Aminu’s artifacts as propaganda songs. Abubakar and
Gusau (2022) enumerate that Aminu’s compositions cut across numerous themes;
his contributions to Hausa orature attract researchers across levels of study
to analyze his poems. This earned him various traditional titles such as Sarkin
Waƙar
Sarkin Dutse, Ɗan’amanar Sarkin Bichi, Ɗanburan Sarkin Gobir,
Dujuman Ƙaraye, Sarkin Ɗiyan Gobir, among
others. Aminu was honored with an Honorary Doctorate Degree in Literature by
the University Hegt, Benin Republic.
Aminu Ladan Abubakar
was born by Muhammadu Sani (Ladan), son of Abubakar, son of Amada Mijinyawa,
son of the King of Gobir, Ibrahim Gwanki. His mother was named Bilkisu,
daughter of A’ishatu (‘Yar Shehu) and Adamu, son of Ibrahim, son of Muhammad.
The poet was born in Yakasai Quarters, Kano, on 11th February 1973. He obtained
Islamic education at Zaharaddin Islamiyya School in Tudun Murtala Quarters,
Kano, and at Malam Muhammadu Ɗansakkwato’s School, respectively. Aminu studied the Qur’an and other Islamic books under different scholars. He
also attended Tudun Murtala L.E.A. Primary School between 1980 and 1986,
proceeded to Dakata for secondary education from 1987 to 1992, and between 2004
and 2007, he obtained a Diploma in Art and Design. Aminu Ladan Abubakar
attended the National Film Institute, Jos, and Motion Picture Practitioners,
Kano.
Since early
childhood, Aminu was interested in poetry; he memorized a lot when he was a
boy. He had then learned from his teachers, who composed poems and handed them
down to the students to chant during occasions. Aminu accompanied singing with
modern musical instruments; later in his life, he established his musical band
named Taskar ALA Global Limited in the year 2011.
Currently, Aminu
Ladan is the husband of four wives: Khadijatu Sale, Alawiyya Wada Isa, Alawiyya
Ahmad Na’abba, and Asma’u A. Turaki, and a father of seventeen children, two
died, four are males, and eleven are females.
The Poet Dauda Adamu
Abdullahi Kahutu Rarara
Rarara is an acronym of rayuwa
ra’ayin kowa daban (One’s life is his opinion) according to Hudu (2024) who
extracted from (Gwagwarwa, 2017, p. 35). He
said Dauda Kahutu nicknamed himself and answered the name Rarara. Initially, Dauda
Adamu Abdullahi Kahutu Rarara was born on 18th July 1984 at Kahutu, Ɗanja Local Government Area of
Katsina State. He received early Islamic education at Kahutu and enrolled in Ɗanja Model Primary School from 1990-1996. He proceeded to
secondary education which was aborted due to his father’s demise. Dauda was sent
to Kano for Islamic education under the custody of Malam Zubairu at Unguwar
Tukuntawa. Dauda was interested in composing poems and deduced it is the simplest
medium of communication. Rarara began composition with panegyric poems and
other categories of songs purposely to communicate, educate and enlighten the
society. He composes different categories of songs that consist of court songs,
and political jingles and he praises other people individually. Dauda Adamu
Abdullahi Kahutu Rarara composes songs in the studio and disseminates them
during an event such as a wedding ceremony or on the podium during a political
campaign.
Both the singers’ nicknames are acronyms; ALA is from Aminu
Ladan Abubakar while Rarara is from rayuwa ra’ayin kowa daban (One’s life is his opinion)
respectively. The poets and their arts are figures who
promote Hausa cultural values, they praise the lineage and heritage of Nasiru
Shehu Idris in different musical styles. The composition utilizes history while
eulogizing Zazzau’s prince, the chorus of each song calls the hero with Nasir
and Ɗanmajen Ƙasar Zazzau and relates him with his forefathers; for him to
emulate their virtues. The music portrays the heritage of Zazzau through the traditional
title held by Nasiru Shehu Idris and directs him to office expectations of Ɗanmajen Zazzau as usual.
The
Role of Eulogy in Hausa Songs
Kirari ‘Praise epithet’ is
of different types and it is associated with (almost) everything such as kirari for human beings, animals, birds
and related species, spirits, trees and related species, food, clothes, musical
instruments, etc. Hausa kirari influences other genres of literature and
is employed in praise songs aiming to communicate the good attitudes of a hero
rather than kirari on particular
subjects which may either confirm the good or the bad behavior (Kafin Hausa,
1985). The scholar overviewed that the root of kirari is associated with kiraa
‘to call someone or something’, it is also associated with ƙiraa ‘ability to sharpen an object as does by a blacksmith’.
This means kirari is raised in decorous language, it calls or amplifies someone
or something purposely to make it known or renowned to others. With this view,
the researcher studies smile, metaphor, personification and alliteration within
Hausa kirari.
Kafin Hausa (1985) is
of the opinion that, kirari ‘praise epithet’ is interrelated with take ‘drum’, zuga ‘incitement’, yabo ‘praise’
and tumasanci ‘flattery’, but he disagrees
with the opinion which says, take as
vocalization while kirari an
utterance of a human being. The scholar reaffirms kirari, karin kagana or habaici can serve as take if they are communicated through a
drum or a musical instrument. He also believes that, kirari and zuga are interrelated; though the manipulation of words
and the style of zuga is not as
fabulous as in kirari. Kafin Hausa
(1985) states that tumasanci ‘flattery’
engulfs kirari, yabo and zuga but the mode of disseminating
flattery differs with that of kirari.
Moreover, both zuga ’incitement’ and kambamawa ‘distinction’ vigor a person
like kirari, but kirari is used to introduce a hero before the public or sometimes a
hero praises himself with kirari to
instigate and frighten someone during boxing or hunting. The scholar perceives
that in Hausa culture, largely sarakuna ‘emirs’
are the beneficiaries of kirari.
In other words, the
court singer-emir (Sarki)
relationship is studied by Bello (1976) with reference to Narambaɗa and Sarkin Tausin
Sarkin Katsina’s stanzas. The scholar gives an account of the function of lyrical
composition as well as the classification of Hausa singers where he depicts empathy of the two parties. He
enumerates that, Sarki provides with his singer almost all the basic needs
while a singer pays back his master with yabo
‘praise’, zuga ‘incitement’ and
attacks the opponents to his master with zambo
‘caricature.’ Hausa praise singers eulogies addini
‘religiousness’, yaƙi ‘military achievement’, asali da zuriya ‘lineage’ and kyauta
‘generosity’ of Sarki. Furniss
(1996) acknowledges these as the office expectations or qualities a hero is required
to emulate whenever he assumes office.
Gusau (1988) examines
yabo ‘praise’, zuga ‘incitement’,
ta’aziyya ‘dirge’ gargaɗi ‘warning’, wayar da kan jama’a ‘enlightenment,’ siyasa ‘politics,’ addini ‘religion,’ asali da nasaba
‘lineage,’ jaruntakar yaƙi ‘heroism,’ iya mulki ‘good governance’ kyauta ‘gift/assistance,’ roƙo ‘request’ da godiya
‘gratitude’, zambo ‘satire’ da habaici ‘innuendo,
etc are among the tools for building the theme of Hausa court songs. He also
realized that Hausa court songs grew over time and one of their characteristics
is that, their stanzas did not have regular line patterns. The scholar says the
opening style of Hausa court songs begins normally with music, kirari ‘praise epithet’ or the singer
expresses the first stanza of his song or a stem of the song; the stem would be
repeated at the end of each stanza then he changes the mode of musical pattern
with godiya of the gift given to him
which marks the end of the Hausa court singing.
Praising a hero is an
attribute of Hausa oral songs. Singers mainly praised a hero during the war
era; they also praise chiefs, emirs, and government officials (Yakawada, 2002).
The scholar focuses on praise words and phrases in Hausa praise songs. In his
classification of Hausa praise songs, Yakawada (2002) mentions that heroic,
war, and authority songs enunciate zuga ‘incitement’, zambo
‘satire’, habaici ‘innuendo’, kirari ‘praise epithet’, roƙo ‘request’, dangantaka
or zumunci ‘lineage’ to praise the good
qualities of their patrons, who direct public affairs. The scholar argues that asali
‘lineage’ is the requirement for securing sarauta ‘leadership’, while
education, patience, wealth, and heroism are considered qualities that
distinguish a king or whoever emulates them. Yakawada (2002) observes the
availability of metaphorical eulogies, literal eulogies, verb-based eulogies,
relative eulogies, and eulogies of phrases and compliments in Hausa praise
songs. His research also examines thematic, metaphoric, literal, and other
types of eulogies related to power and authority, respect, patience, physique,
and character, etc., of a hero, and he considers the types of eulogies his
research examined as the gem wording in praising a patron, whether he is a
warrior, sarki, boxer, or any other person.
All the above-reviewed works are
significant to this paper, but they did not look into the perspective of this
research. Though they touched on the cultural significance of eulogy in Hausa
society, enumerated office expectations, and reminded heroes of the required
virtues for leadership, Nasiru Shehu Idris is the focal point of this paper,
and Personhood is recognized as a theory that mainly concerns the moral status,
moral virtues, and communitarianism of human beings. Therefore, ALA and
Rarara’s music reflects and praises the genetics and legacy of Nasiru Shehu
Idris as a prince of Zazzau from the Katsina ruling dynasty. The music
identifies the prince as one who is emulating the cultural values of his
forebears in building his legacy and reputation. The singer-master relationship
was maintained by the music, as it was before, and Ɗanmajen
Zazzau, Nasiru Shehu Idris, was
portrayed as a legitimate prince with a noble lineage. Yet, gem wording plays a
role in contemporary Hausa music, and both ALA and Rarara employed kirari while
eulogizing Nasiru Shehu Idris. Different types of eulogies are employed to
describe his status and lineage. The singers wished Nasiru well as a
traditional titleholder of Ɗanmajen Zazzau; they told him his achievements are
remarkable, and now he is trustworthy to the Emir of Zazzau, like the
previous Ɗanmaje of Zazzau Emirate. All the lyrical praise, innuendo, satire,
etc., qualify Nasiru Shehu Idris to daunt his opponents, which may encourage
him to discharge his duty as a custodian of the cultural heritage of Zazzau.
Tracing
the Lineage of Nasiru Shehu Idris
Muhammadu Sambo with his wife Maryam migrated to Hausaland
from Baghdad in the 7th or 18th century. He settled at Gwarzo and taught
Islamic studies for a period of time; it was at that time they gave birth to
Nasiruddeen. Muhammadu Sambo then relocated to Jankuki where Abbas was born.
Abbas, the second child of Muhammad Sambo, fathered Muhammadu Auwal, Muhammadu
Sani, Sarkin Zazzau Abdulkarim, and Salanke Mamuda respectively (Tandu, 2021).
Abdulkarim paid allegiance to Usman ɗan Fodio at Sokoto when he heard about the jihad, purposely
to ask for his permission to execute the jihad in Zazzau kingdom. But the flag
was given to Malam Musa by Shehu while Abdulkarim and Yamusa served as his
lieutenants (Umar, 2022). Musa (1804-1821) appointed Islamic scholars to
certain positions to run the affairs of Zazzau Emirate. He established the new
office of Sa'i and appointed Abdulkarim as Sa'in Zazzau. The office
expectations for Sa'i Abdulkarim were "to administer the nomad Fulani, to
arrange for their help in war, to settle their disputes, and collect the cattle
tax (Jangali)" (Smith, p. 142). The appointments made by Musa were in line
with the Shehu's instructions from Sokoto which also rewarded the supporters of
Musa to run the government efficiently.
Marriage was a means for Musa (1804-1821) after he settled
at Zazzau; he allied himself "with the principal Fulani groups interested
in the government of Zaria" (Smith, p. 144). Abdulkarim, the founding
father of the Katsinawa dynasty of Zazzau, was among those allies that had marriage
relationships with the founding father of Mallawa dynasty of Zazzau.
The predecessors of Abdulkarim (1834-1846) were addressed as
Malams, but his appointment as emir of Zazzau was in line with royal status
from Sokoto; though his reputation in Islamic scholarship was said to be
considered that of a waliyyi (saint), he was also a leader of the jihad like
Musa and Yamusa. These gave him access to the throne of Zazzau over other
contenders. Moreover, "seniority and his knowledge of the nomad Fulani
groups in Zaria helped to justify Abdulkarim's appointment." Being the
senior among the sons of his predecessors, Abdulkarim "could be relied on
to preserve and strengthen the religious interests and elements of government.
In fact, he immediately set about building the mosque in Zaria city"
(Smith, 1960, p. 152).
Like his predecessors, Abdulkarim amended some appointments
to favor his son and kinsmen and considered others from the two established
dynasties in Zazzau. He appointed his son Aliyu the title of Iya, his brother's
son Jamo as Sa'i and Magajin Gari, his sister's son Maikurana as Galadima, the
son of Sa'i Jamo as Sarkin Yaƙi,
his brother Mahmudu as Salanke, and the son of Maikurna as Mardanni. (Smith,
1960, p. 152) wrote: "...Abdulkarim's appointment redefined the area of
political competition at Zaria to include Sokoto's decisive control of these
issues. At the same time, the Sultan's role in the selection of future kings
greatly reduced the chances of open conflict among the contestants and their
supporters..."
In other words, Smith (1960) recounts that Sultan Abubakar
Atiku na Raɓah of Sokoto directed Abubakar (1873-76) to appoint Sambo,
the son of Abdulkarim - the founding father of the Katsinawa dynasty of Zazzau
- as Wambai. This appointment, according to Smith, was to maintain the
tridynastic system in Zazzau and in preparation for Sambo's candidature to the
throne of Zazzau. When Abdullahi (1876-81) was reinstated to the throne of
Zazzau by Sokoto, he maintained the office of Wambai for Sambo who later succeeded
him. It reads according to Smith (1960, p. 179): "The Katsinawa were
already well represented in office, and they were also due for a further period
of rule." Therefore, Sambo (1881-1890) was installed and crowned at Sokoto
court. His reign was surrounded by Sokoto's power that instructed him to
redistribute senior royal offices such as Madaki, Wambai, and Ɗangaladima to the two other dynasties of Zazzau. (Smith,
1960, p. 179) reads: "Sambo had to obey the later instructions, while
departing from their spirit in order to preserve his authority." In
addition to that, he appointed his brothers to certain offices: Babagana as
Magajin Gari; his internal kinsman as Turaki Ƙarami; his son Tsoho as Makama Ƙarami; and Sulaiman as Sarkin Ruwa respectively. Sambo's
reign was stressful and challenging; he experienced attacks far and wide as
well as unmanageable internal challenges that he tried to control. His time was
described by Smith (1960, p. 180): "Like his predecessor, Sambo came to
the throne within a context which limited his freedom of action. The
instructions from Sokoto which limited his control of appointments were the
most important restrictions of all." These challenges led to his
deposition by Sokoto; his time also revealed the relationship between power and
authority.
But Umar (2022) described the time of Muhammadu Sambo as a
trying moment due to series of wars he fought to defend Zazzau from turning
back to Haɓe rule. He championed the hectic era in protecting the
Fulani kinship of the kingdom from falling back to dark ages of the past. The
writer said that Muhammadu Sambo was the last emir from Katsinawa dynasty of
Zazzau that ruled in the 19th century. Until his resignation, Iya Usman was
loyal to him (Sambo) throughout the hectic period.
Moreover, Aminu the grandson of Iya Usman; (Usman) brother
to Sambo succeeded the throne of Zazzau in the 20th century; that was 73 years
after Muhammad Sambo ruled Zazzau. Umar (2022) added that Abubakar Kwasau was
the eldest son of Iya Usman who was also the father of Muhammadu Aminu. Being
the head of Iya Usman family of the Abdulkarim family, Abubakar Kwasau was
described as a farmer to the fullest. He dedicated himself to teaching and
learning Islamic knowledge and was also a devoted Muslim. Kwasau stayed in the
mosque after morning prayer till sunrise every morning. He went to his farm
until midday prayer, taught his nephews, children and neighbors at Unguwar Juma
and went to Malam Yahuza's house at Majema for his postgraduate studies every
evening till after night prayer (Isha). He then attended family issues where he
reconciled, counseled, guided and reviewed issues presented to him by members
of his family accordingly. Abubakar Kwasau busied himself with the recitation
of the Qur'an and Dala'il Al-Khairat.
In other words, the Emir of Zazzau Shehu Idris described
Emir of Zazzau Muhammadu Aminu (1959-1975) as calm, patient, very interesting
with pleasant character. He said he was humorous, humble, disciplined,
aristocratic, man of integrity whose deep understanding of religion guided his
integrity throughout his lifetime as an emir. Shehu Idris served as personal
secretary to Muhammadu Aminu and observed him with emic perspective while
Muhammadu Aminu was on the throne of Zazzau for seventeen years. Muhammadu Aminu
administered the affairs of Zaria Native Authority successfully despite the complexity
and difficulties bedeviling it. He employed self-discipline and acumen in
harmonizing the four ruling dynasties of Zazzau Emirate, and he worked
tirelessly with his aristocratic mien to unify the Kingdom of Zazzau to live in
peace, unity and development despite its cosmopolitan nature (Umar, 2022, p.
iv-vi).
In addition, Muhammad Bashari Aminu, Iyan Zazzau summed up the reign of Muhammadu Aminu from 1959-1975 and described it among the most significant in the history of Zazzau Emirate because it witnessed the early post-colonial era in the Kingdom with its growth and development. He said Muhammadu Aminu was an administrator of excellence who understood forces that bind society to be in harmony. He was also good in utilizing dynamics that would make society to be in peace and unity (Umar, 2022, p. vii-ix). The author added that Aminu contributed to social, cultural, political and economic developments of his society. He also narrated Muhammadu Aminu was great whose responsibility to humanity could be traced, known and appreciated through the origin of the Kingdom of Zazzau and its social and political history. Aminu was an icon from birth, history, political within his training, struggles and enthronement to Emir of Zazzau. His politics, policies, principles, relationship with family, community, friends among others are associated to his virtues, wisdom and temperament which were manifested, entrusted and defined his magnanimity. Umar (2022, p. 3-5) enumerated:
Aminu served Northern Provincial Government as Sanitary Inspector first in Kaduna, and later, in Jos. He came back to Zaria where he held the position of Chief Sanitary Inspector and head of Health Department in the Zaria Native Authority, with title of Sarkin Tsabta. In 1938, he was appointed Sarkin Sabon Gari. And two years later, in 1940, he was appointed President of the Mix Court in addition to his position as Sarkin Sabon Gari. In 1944 he was promoted to the position of a District Head with the title of Iyan Zazzau with responsibility for the administration of Sabon Gari district. In this office, he had a reputation for open-mindedness, which enabled him to maintain order in this most cosmopolitan and urbanized town in Northern Nigeria. The leadership qualities he exhibited in ensuring peaceful coexistence among the various groups in this multiethinic, multicultural and multireligious society, were exceptional.
In 1959 he succeeded Mallam Ja’afaru Dan Isiyaku (1937-1959)
as the Emir of Zazzau, and until his death in 1975, …
Native Authority was constituted by emirates and chiefdoms
in Northern Nigeria and supported by the Native Administration, therefore local
government was under the care of an emir or a chief when Muhammadu Aminu
reigned as the Emir of Zazzau. The period was considered a terminal phase of
British rule in Northern Nigeria. His emergence as the Emir of Zazzau a year before
Nigeria’s independence paved the way for his experience and commitment to
contemporary leading northern politicians and educated elites in the
development of the Zazzau Emirate and Northern Nigeria. “When Muhammadu Aminu
became the Emir in 1959, … His contribution to the major debates in the
Northern House of Chiefs revealed much about him. The dexterity and diligence
with which he administered Zazzau Emirate, as emir and sole Native Authority
were, indeed, fascinating. His ability to administer the Zaria Native
Authority, which was dominated by interests other than those of his lineage,
was exceptional. The wisdom he applied in harmonizing the rival interests of
all the four royal lineages in Zazzau was unrivaled. His role in ensuring the unity
of Nigeria during the civil war, which was the most trying time in the history
of Nigeria as a nation, was most outstanding.” (Umar, 2022, p. 1-5)
The Emir of Zazzau Shehu (1975-2020) is a son of Mai Unguwa
Idiris Auta and great-grandson of Malam Abdulkarim, the founder of the
Katsinawa dynasty. Shehu was born in 1936 at Rimin Tsiwa, Zaria City. He
attended Qur’anic school at Gidan Malam Bawa, and Makarantar Malama Aminatu mai
Makaranata at the house of Liman Muhammadu Lawal and proceeded to Makarantar
Malam Abubakar at Unguwar Iya, Zaria City. Shehu was enrolled in Town School No
1 at Ƙofar Kuyambana
from 1947-1950, Zaria Middle School from 1950-1955, and Katsina Training
College from 1955-1958. He choose to teach as a career where he taught at a
primary school in Hunƙuyi in the present
Kudan Local Government Area, he taught at L.E.A. Primary School, Zangon Aya,
and transferred to Paki in present day Ikara Local Government Area. Shehu
stayed briefly there and transferred to Ƙaura L.E.A. Primary School, Zaria as the first Headmaster of
the school up to 1961. Shehu worked with Native Authority as a Departmental
Accountant, he was transferred to Kaduna and worked with the Ministry for Local
Government under the Northern Regional Government due to a shortage of staff
but was redeployed to Zaria Local Authority as a council secretary and turbaned
as Wakilin Office by the Emir of Zazzau Muhammadu Aminu. Shehu was elevated in
1973 as Ɗanmadamin Zazzau the
District Head of Zaria and its environment. He was enthroned as the 18th Fulani
Emir of Zazzau in 1975. He married four wives and was blessed with many
children (Fagachi, 2020, p. 17-19).
Moreover, Bashar Aminu and Iyan Zazzau described Shehu Idris
as the 18th Emir of Zazzau and the fourth emir from the Katsinawa ruling house,
he was very close to his predecessor Muhammadu Aminu for a long time. Notable
figures in Nigeria predicted Shehu would be the successor to Muhammadu Aminu as
Emir of Zazzau. Shehu was also considered a humble, God-fearing, leader and
administrator who handled sensitive positions. His reign lasted for forty-five
years with notable achievements, his subjects witnessed and appreciated social,
economic, and political development under his watch and his effort in
maintaining law and order, peace and development to his emirate (Fagachi, 2020,
p. vi).
All the works consulted provide historical facts on the
royal lineage of Nasiru Shehu Idris, Ɗanmajen Zazzau. None of them examined Personhood as did the
paper, but they provided shreds of evidence of communitarianism, moral status,
moral virtue, and being person of the Katsinawa dynasty of Zazzau which
entrusted the family to rule due to their commitment to knowledge and
scholarship. These guide their leadership long ago as the corpus songs eulogies
genetics and legacy of Nasiru Shehu Idris through his forefathers.
Lyrical
Genetics of Nasiru Shehu Idris
The section discusses the heritage of Nasiru Shehu Idris about
Aminu Ladan Abubakar (ALA) and Dauda Adamu Abdullahi Kahutu Rarara’s
lyrical genetics and lineage. The music reflects the prince’s ancestry and
royal lineage, while the analysis corroborates with historical facts in examining
Nasiru Shehu Idris as an offspring of Abdulkarim, the founding father of the Katsinawa
dynasty of Zazzau. Culturally, lineage is a prerequisite for a Hausa prince to
the throne. Nasiru Shehu Idris’s lyrical eulogy with his progeny affirms his
quality and capability as a legitimate son to the Katsinawa dynasty of Zazzau. The
below stanza reveals forefathers’ pedigree transcends to their offspring and
links that:
Jagora:
Nasabar mahaifi zan jero,
: Ku ji salsalar Nasir zaki,
: Abdulkarin Sarkin Zazzau,
: Gidan Katsinawa yai mulki,
: Wanda shi ya ba Sarki Sambo,
: Gidan Katsinawa ‘yan mulki,
: Sambo ne uban Idris auta,
: Da ya haifi Shehu farin Sarki,
: Shehu Idris baban Nasir,
: Da akai wa Ɗanmajen aiki.
: Ja mu sannu Nasir Ɗanmaje.
Amshi: Ɗaura ɗammarar fama Nasir,
: Idirisu Ɗanmajen Zazzau,
: Haziƙi amintaccen Sarki,
: Ƙara janjami a Ƙasar Zazzau.
Jagora:
Nasabar uba ce naj jero,
: Dama hauni rigar ƙasaita,
: Abdulkarim Sarkin Zazzau,
: Jinginen uba da uwa Binta,
: Shi ya haifi Ɗan’iyan Zazzau,
: Usumanu zo zan ma bita,
: Usumanu baban Abubakar,
: Kwasau jinin nan na sarauta,
: Kwasau mahaifi gun Mamman,
: Al-Amin mai babbar tuta,
: Mamman Amin baban Binta.
Leader:
I’ll crecount father’s ancestry,
: Hear now the noble lineage of Nasir; the
lion,
: Abdulkarim, the Emir of Zazzau,
: The founder of
Katsinawa dynasty,
: Sambo was the second emir,
: produced by the ruling dynasty,
: Sambo, father of Idris auta,
: Who fathered Shehu, the fair-skinnen Emir,
: Shehu Idris is Nasir’s father,
: For whom the title Ɗanmaje was conferred,
: Let us salute you,
Nasir Ɗanmaje.
Chorus: Put on the armor of struggle, Nasir,
: Idrisu, the Ɗanmaje of Zazzau,
: A wise trusty of the emir,
: Bring more Sergeant’s sash to Zazzau Emirate.
Leader:
I recount the father’s lineage,
: Indeed, heritage is the robe of nobility
left and the right,
: Abdulkarim, the Emir of Zazzau,
: : A strong pillar—to father and mother Binta,
: He fathered Ɗan’iyan Zazzau,
: Usumanu, come, I’ll trace him now,
: Usumanu is the father of Abubakar,
: Kwasau—a bloodline of royalty,
: Kwasau, the father of Mamman
: Al-Amin the bearer of the grand banner,
: Mamman Amin is Binta’s father.
Summarily, the Katsinawa ruling dynasty of Zazzau produced
four rulers, Abdulkarim (1834-1846) as the founding father, followed by
Muhammadu Sambo (1881-1890), then Muhammadu Aminu (1959-1975) and Shehu Idris
(1975-2020) respectively. The paper narrowed down the lineage of the Katsinawa
ruling dynasty of Zazzau under discussion to suit its purpose where Nasiru
Shehu Idris is the focal point. Therefore, history maintained that, Muhammadu
Sambo the father of Abbas, Abbas also gave birth to Abdulkarim (1834-1846).
Muhammadu Sambo (1881-1890) and Iya Usman are among the sons of Abdulkarim
(1834-1846). While Iya Usman gave birth to Abubakar Kwasau and Muhammadu Aminu
(1959-1975) a son of Abubakar Kwasau gave birth to Binta, wife of Shehu Idris
(1975-2020). Moreover, Muhammadu Sambo (1881-1890) gave birth to Idrisu Auta
while Shehu Idris (1975-2020) is recognized as ɗan
Idirisu Autan Sambo. Both Binta the daughter of Muhammadu Aminu (1959-1975) and
Shehu Idris (1975-2020) gave birth to Nasiru Shehu Idris, Ɗanmajen Zazzau who was eulogized by Aminu Ladan Abubakar in
the stanza and praised by Dauda Adamu Kahutu Rarara in the stanza below:
Jagora:
Jinin Abdulkarim, Nasir, Sarkin Zazzau ne,
Yara:
Ɗanmaje.
Jagora:
Architect Nasir jinin Sambo, Sarkin Zazzau ne,
Yara:
Ɗanmaje.
Jagora:
Jinin Mai Unguwa Idris auta hujja ne,
Yara:
Ɗanmaje.
Jagora:
Architect Nasir jinin Usumanu Iyan Zazzau ne,
Yara:
Ɗanmaje.
Jagora:
Jinin Malam Abubakari Kwasau turke ne,
Yara:
Ɗanmaje.
Jagora:
Sarkin Zazzau Aminu ko mai ƙarfin mulki ne,
Yara:
Ɗanmaje.
Jagora:
Baban Hajiya Bintan ne,
Yara:
Ɗanmaje.
Jagora:
Ku tuna wa mutane,
Yara:
Ɗanmaje.
Jagora: Allah ya jiƙan uba ga Arewa tudun dafawa,
: Gata na Gabas da Yamma, Kudun har ma da Arewa,
: Sarkin haƙuri damo baba mai halin koyarwa,
: Ya ba da gudummawa a ƙasa ta wuce ƙirgawa,
: Ɗan Idirisu mazaje, ba ya da garaje,
: Shehu ɗan Idirisu mai daraja Allah shi rahamta,
: Addu’ata ga ta, kowa ya tusa ta,
: Allah zai amsa ta,
: Sarkin Zazzau Shehu Idris ya zam tsani ne,
Yara:
Ɗanmaje.
Jagora:
Baban Nasir ne,
Yara:
Ɗanmaje.
Jagora:
Karkara da birane,
Yara:
Ɗanmaje.
Jagora:
Don shi mai kishi ne,
Yara:
Ɗanmaje.
Jagora:
Kuma jagora ne,
Yara:
Ɗanmaje.
Jagora:
Da kula da mutane,
Yara:
Ɗanmaje.
Jagora: Allah ka jiƙan jinin Idirisu, ka kai rahama gurin Shehu.
Leader:
Nasir’s blood is of Abdulkarim—he was the Emir of Zazzau,
Chorus
Members: Ɗanmaje.
Leader:
Architect Nasir, blood of Sambo—he too was Emir of Zazzau,
Chorus
Members: Ɗanmaje.
Leader:
He is the blood of Mai Unguwa Idris—a living testimony,
Chorus
Members: Ɗanmaje.
Leader:
Architect Nasir descends from Usumanu, the Iyan Zazzau,
Chorus
Members: Ɗanmaje.
Leader:
Blood of Malam Abubakari Kwasau—a firm foundation,
Chorus
Members: Ɗanmaje.
Leader:
Emir of Zazzau Aminu—a ruler of great authority,
Chorus
Members: Ɗanmaje.
Leader:
He is the father of Hajiya Binta,
Chorus
Members: Ɗanmaje.
Leader:
Let the people remember,
Chorus
Members: Ɗanmaje.
Leader: May Allah forgive the father—a northern summit indeed,
: The hope stretches east, west, south and even north,
: A king of patience, Baba Damo (Iguana lizard)—a man of teaching nature,
: He gave countless contributions to the nation,
: The son of Idirisu among the brave, never boastful,
: Shehu son of Idrisu—a noble man, may Allah have mercy upon you,
: This is my prayer—may all say ‘Ameen’,
: Allah ‘ll surely accept it,
: Emir of Zazzau Shehu Idris—a true Leader,
Chorus
Members: Ɗanmaje.
Leader:
He is Nasir’s father,
Chorus
Members: Ɗanmaje.
Leader:
From rural to urban areas,
Chorus
Member: Ɗanmaje.
Leader:
He was a man of deep patriotism,
Chorus
Members: Ɗanmaje.
Leader:
A true leader,
Chorus
Members: Ɗanmaje.
Leader:
Caring for the people,
Chorus
Members: Ɗanmaje.
Leader: O Allah, have mercy on the bloodline Idirisu—send
Your mercy to Shehu.
The lyrical eulogies to Nasiru Shehu Idris, Ɗanmajen Zazzau by ALA and Rarara announce to the general
public that Nasiru is stepping into his lineal descendants' legacy, as his
forefathers served Zazzau in various capacities. The poets mentioned
Abdulkarim, the founding father of the Katsina ruling dynasty of Zazzau, who
served as Sa'in Zazzau and became emir of Zazzau. The founding father of the
Katsinawa dynasty is considered a religious leader and emir of Zazzau when he
was enthroned. History maintains that Abdulkarim was a pious servant of Allah
and a saint; he built the palace's Juma'at Mosque after he was enthroned. With
these, Hausa epithet eulogizes 'Abdulkarim mai masallaci.'
Moreover, Muhammadu Sambo, the son of Abdulkarim, served as
Wamban Zazzau who was enthroned and ruled Zazzau in a period of hardship and
struggle. He worked assiduously to prevent Zazzau from falling back to
pre-jihad practices and belief systems. His brother Iya Usman, the grandfather
of Muhammadu Aminu, remained loyal to Muhammadu Sambo throughout the trying
moment. The music praises the heroism of descendants of Nasiru Shehu Idris and
the loyalty of Iya Usman to the incumbent emir and his assistance in elevating
Zazzau Emirate to meet the challenges at hand. Heroes are praised for
education, patience, foresight, and endurance etc. in Hausa court songs;
mentioning these figures by ALA and Rarara stimulates Nasiru Shehu Idris, Ɗanmajen Zazzau to emulate the patience, dedication,
determination, hard work, and endurance needed for contemporary issues and
challenges. These giants, Muhammadu Sambo and Iya Usman, utilized virtues in
handling power and authority, and despite Abubakar Kwasau never partaking in
power, he managed the affairs of his lineage, especially the house of Iya Usman
of the founding father Abdulkarim. His devotion to religious services, Islamic
scholarship, and farming stimulated him to coordinate family issues
accordingly. History reveals that Abubakar Kwasau educated children of his
family and his neighbors, which means Nasiru of today has to believe in and
emulate values entrusted to his family long ago and to present himself as a
progenitor of such a family. Mentioning Mai Unguwa Idrisu, the son of Muhammadu
Sambo and father of Shehu Idris, means that Hausa court singers catalog lineage
and responsibilities of a prince or an emir's family for them to maintain the
status quo at all levels.
Therefore, Nasiru Shehu Idris, Ɗanmajen Zazzau is tracking a record: Muhammadu Aminu was at
one time Iyan Zazzau like Usman and was enthroned in 1959 as Emir of Zazzau.
ALA describes Muhammadu Aminu as an enormous leader; history also presents his
era as the most significant in the history of Zazzau Emirate. His
administration handled most of the post-colonial challenges, growth, and
development. In addition, Rarara reconstructs the legacy and contributions
rendered by Shehu Idris not only to Zazzau Emirate but to Northern Nigeria and
Nigeria; he immortalizes the late emir through praising Nasiru Shehu Idris, Ɗanmajen Zazzau, purposely to reinternalize the virtues of
the Katsinawa dynasty to the new Ɗanmajen Zazzau for the benefit of the future.
In a nutshell, Hausa lyrical eulogies by ALA and Rarara
present Nasiru Shehu Idris, Ɗanmajen
Zazzau, a descendant of the Katsinawa ruling dynasty, who was born to Binta and
Shehu Idris, the 18th Emir of Zazzau. With this, the composers portray Nasiru
Shehu Idris, Ɗanmajen Zazzau as
a noble breed, a prince of Zazzau who represents different personalities
associated with knowledge, power, and authority from the Katsinawa dynasty.
The
Legacy of Nasiru Shehu Idris
Nasiru Shehu Idris, Ɗanmajen Zazzau was
born by Binta Muhammad Aminu and Shehu Idris, he is a son of Shehu Idris; the
18th Emir of Zazzau, and a grandson to Muhammadu Aminu; the 17th Emir of Zazzau.
His royal lineage of the Katsinawa ruling dynasty of Zazzau with a long line of
traditional rulers distinguished his cultural and political influence. His
formal induction to the structure of traditional leadership of Zazzau was made
in 2018 by His Highness Shehu Idris (1975-2020) as Ɗanmajen Zazzau. The stanza
below appreciates the Emir of Zazzau for inducting Nasiru Shehu Idris as a structural
traditional titleholder thus:
Jagora:
Shehu Idris autan Sambo,
: Godiya muke mai imani!
: Kai naɗi na Ɗanmajen Zazzau.
Leader:
Shehu Idris; the youngest son of Sambo,
: we’re grateful, O man of faithful,
: You were turbaned the Ɗanmaje of Zazzau.
The lyric thanks His Highness the 18th Emir
of Zazzau Shehu Idris for turbaning Nasiru with the title of Ɗanmajen Zazzau. It employs
relative eulogues by naming Shehu Idris ‘Autan Sambo’ to legitimize him, to motivate
him to discharge duty as did by Muhammadu Sambo (1881-1890). The stanza encourages
Shehu Idris to protect his emirate despite the challenges of the era as
Muhammadu Sambo managed stress at his time. This relative eulogy is an
assurance to Nasiru Shehu Idris, Ɗanmajen Zazzau’s royal
lineage and emulation of the pedigree of forefathers required moral status, and
moral virtues, to be a person and be communitarian. Furthermore, ALA enumerates
the legacy of Nasiru Shehu Idris that reads:
Jagora:
Tarihin sarautar Ɗanmaje,
: Ba a bai wa baren ɗan sarki,
Yarinya:
Ƙi-garaje
Ɗanmajen
Zazzau,
Jagora:
Ba a bai wa bare sai dai ɗa,
: Ko cikin ɗiyan ma sai zaki,
Yarinya:
Ƙi-garaje
Ɗanmajen
Zazzau,
Jagora:
Mai tsare mutunci alfarma,
: Wanda ke da kishi gun Sarki,
Yarinya:
Ƙi-garaje
Ɗanmajen
Zazzau,
Jagora:
A cikin gida ko dai daji,
: Mai kula da ayyukkan Sarki,
Yarinya:
Ƙi-garaje
Ɗanmajen
Zazzau,
Jagora:
Shi ake naɗawa Ɗanmaje,
: Kun ji shimfiɗa ta gadon farƙi,
: Da akai wa naɗɗin Ɗanmaje.
Leader:
The history of the Ɗanmaje title,
: Is never given to one outside the royal
bloodline,
Chorus
Member: The refuser of undue Haste, Ɗanmajen Zazzau.
Leader:
It is not given to a stranger, only to the worthy,
: Even among the princes, only the noble lion
earns it,
Chorus
Member: The refuser of undue Haste, Ɗanmajen Zazzau.
Leader:
The one who guards dignity and prestige,
: Who shows deep loyalty to the Emir,
Chorus
Member: The refuser of undue Haste, Ɗanmajen Zazzau.
Leader:
Whether within the palace or in the wild,
: He oversees the Emirs duties with care,
Chorus
Member: The refuser of undue Haste, Ɗanmajen Zazzau.
Leader:
He is the one appointed as Ɗanmaje.
: You have heard the noble foundation of the
royal inheritance,
: When the turbaning of the Ɗanmaje was done.
The title Ɗanmaje begins with Ɗan (the son of) like
other Hausa traditional titles such as Ɗangaladima and Ɗan’isa among others.
The word Ɗanmaje is trisyllabic and originates from Ɗan ma je (the son of
whom traveled to somewhere) with a praise epithet ‘Maje sai jefe.’ The title Ɗanmaje’ is a concept
which is served as the Head of Works to an emir. The title also remains a
respected traditional title in the Zazzau Emirate and the entire Hausa land. It
is a title reserved for a prince who aids and advises the emir. Ɗanmaje is a custodian
of culture, a community leader, a symbol of heritage and a loyalist to the
incumbent emir. Ɗanmaje is expected to engage in youth development and
whoever is given this title has the potential to succession of the throne. The singer
emphasizes that Ɗanmaje is given to one who displays leadership,
commitment and loyalty to the emir and the emirate. The lyrical eulogy
exemplifies Nasiru Shehu Idris as an outstanding figure capable of discharging
office expectations due to nobility, exposure and sound education as stanzas
read:
Jagora:
An ji talilfin Architect Nasir,
: An ji nassaba tasa Ɗanmaje,
: Ya rage fagen ilimin Nasir,
: Architecture kuma Ɗanmaje,
: Mutafannu ni na kiraye shi,
: Ɓangaren sani duka ya
yarje,
: Gine-gine yai digiri na biyu,
: University Lincoln Maje,
: Digiri a fannin haɗurra,
: Da tsare fitintunu Ɗanmaje,
: Ƙayata muhalli nan ya ƙware,
Amshi: Ɗaura ɗammarar fama Nasir,
: Idirisu Ɗanmajen Zazzau,
: Haziƙi amintaccen Sarki,
: Ƙara janjami a Ƙasar Zazzau.
Jagora:
Ɓangare
na kyawun halayya,
: Babu mai abun kai kukanka,
: Gaskiya ka kama Ɗanmaje,
: Ita ta sakawa as so ka,
: Gaskiya ka dafe Ɗanmaje,
: Ita ke sakawa aƙ ƙi ka,
: Wanda duk ya ƙi ko ko yas so,
: Gaskiyarka ce tab bashe ka,
: Ƙa’imi, tsayayyen mai
ra’ayi,
: Wanda duk ya san ka ya so ka,
: Dundurusu yau kai Ɗanmaje,
Leader:
We heard of Architect Nasir’s briliance,
: And his noble lineage the Ɗanmaje,
: Nasir has carved his mark in the field of
knowledge,
: Ɗanmaje shines in
architect,
: I called him a versatile scholar,
: In
all aspect of knowledge, he has excelled,
: He earned a second degree in Architecture,
: From Lincoln University, oh Ɗanmaje,
: A degree in Disaster Studies,
: And conflict prevention, Ɗanmaje.
: : He excels in beautifying the environment.
Chorus: Put on the armor of struggle, Nasir,
: Idrisu, the Ɗanmaje of Zazzau,
: A wise trusty of the emir,
: Bring more Sergeant’s sash to Zazzau Emirate.
Leader:
In the realm of noble character,
: None can match you, people cry in awe,
: Ttruth is your path, O Ɗanmaje,
: It is what causes people to love you,
: You held firmly to truth, Ɗanmaje,
: It is what brings blame,
: Whether one rejects or admires you,
: Your truthfulness overpowers them,
: With resolves and unweavering vision,
: All who knows you’re drawn to you
: Today, you stand firm a heavy adze, Ɗanmaje.
The chorus of “Ɗaura Ɗammar Fama Nasir”
summarizes the significant roles of the title Ɗanmaje, it is a
source of motivation and encouragement to Nasiru Shehu Idris as he was elevated
to the leadership structure of Zazzau Emirate and to utilize his initiatives
for the development of the emirate through loyalty to the sovereignty of Zazzau
Emirate. Moreso, the music admires the professional legacy of Nasiru Shehu
Idris as an architect who specializes in disaster and construction risk
management. With expertise in this area, Nasiru Shehu Idris, Ɗanmajen Zazzau would
contribute to the infrastructure development and safety of Zazzau Emirate.
Beyond Nasiru Shehu’s professional pursuit, lyrical eulogy commends the commitment
and legacy of Nasiru Shehu Idris, he was considered a man of principles who was
steadfast to truth and objectivity. His commitment, initiatives and selfless
services towards community development and leadership are praised by the lyric.
Moreover, Nasiru Shehu Idris, Ɗanmajen Zazzau’s efforts in advancing
the legacy of his forefathers have been praised by Rarara thus:
Jagora: Madara ita ce kamar nono,
: Wannan maganar sananna ce.
Yara:
Ɗanmajen
Ƙasar
Zazzau.
Jagora:
Ɗanmaje
yana abun kirki tilas mu yaba shi ya dace.
Yara: Architect Nasir jinin Shehu,
Leader: Milk is like cream,
: That’s a well-known saying,
Chorus
Members: Ɗanmaje of Zazzau Emirate
Leader:
Ɗanmaje
is a man of virtue—we must celebrat him, for it is deserve,
Chorus
Member: Architect Nasir, the noble blood of Shehu.
Nasiru Shehu Idris’s commitment to advancing
the legacy of his father, His Highness; the 18th Emir of Zazzau Shehu Idris
(1975-2020) was appreciated metaphorically in the above stanza. The lyrical
eulogies compared the two different types of milk (madara and nono) in praising
Nasiru’s emulation of his father’s legacy. This symbolizes the son as ‘madara’
that resembles the father ‘nono’ in establishing harmony, peace, conflict and
resolution within the emirate. Lyrical eulogies of “Ɗanmajen Ƙasar Zazzau” maintain
and praise trust given to the Katsinawa dynasty of Zazzau over the years, yet
it remains as yesterday thus:
Jagora:
Dum mai kishin Ƙasar Zazzau tilas ya yaba ma haularku.
Yara: Ɗanmajen Ƙasar Zazzau.
Jagora:
Don duk wani mai isa a ƙasar ga da ma gefenta ya san ku,
Yara:
Architect Nasir jinin Shehu.
Jagora:
Ta iyaye har da kakannni ku ne kuka gaji dattaku.
Yara:
Ɗanmajen
Ƙasar
Zazzau.
Jagora:
In dai mulki ne,
Kiɗa
Jagora:
Jama’a shaida ne,
Kiɗa
Jagora:
Sai zago zane,
Kiɗa
Jagora:
A kula da mutane,
Kiɗa
Jagora:
To, Architect Nasir a dole yaba maku ku a ginshiƙin yanki.
Leader:
Indeed, anyone who loves Zazzau Emirate must commend your strength,
Choral Members: Ɗanmaje of Zazzau
Emirate.
Leader:
For every person of influence in the land or its boarders knows you,
Chorus
Member: architect Nasir, the blood of Shehu.
Leader:
Through parents and grandparents—you inherited nobility,
Chorus
Members: Ɗanmaje of Zazzau Emirate.
Leader:
If leadership is a matter,
Music
Leader:
The people are witnesses,
Music
Leader:
The legacy is clear,
Music
Leader:
In caring for the people,
Music
Leader:
So, Architect Nasir—you deserve praise, for you’re a pillar of the region.
The lyrical eulogy testifies to the legacy of the Katsinawa
dynasty of Zazzau as the family entrusted long ago in Zazzau Emirate, the
family produced four prominent emirs who disseminated justice, peace, law, and
order to their subjects. Erudition to scholarship is praised by the stanza
which paved the way to potential succession in the past and in anticipation also,
the above stanza praises for Ɗanmaje
to be more conversant with the past, and present and to prepare for the future.
The music commends the past for the present to maintain the legacy of his
forefathers. Rarara’s chorus members mentioned the name ‘Ɗanmajen Ƙasar
Zazzau’ as an emphasis to their hero to embody the descendant’s leadership
style that handles people with caution in accordance with Islamic guidance.
Conclusion
The corpus of this paper Ɗaura Ɗammarar Fama Nasir by Aminu Ladan Abubakar (ALA) and Ɗanmajen Ƙasar Zazzau by Dauda Adamu Abdullahi Kahutu Rarara are among the contemporary Hausa court songs that preserve the royal lineage and cultural heritage of Nasiru Shehu Idris, Ɗanmajen Zazzau. The paper goes beyond artifacts’ reflection and understanding of Nasiru Shehu Idris’s genetics, cultural roles and heritage, it critiques lyrical eulogy and examines the history of the Katsinawa dynasty of Zazzau while analyzing the corpus songs. History maintains that Usman held the title of Iyan Zazzau but Aminu Ladan Abubakar named his title as ‘Ɗan’iya’ but all the names mentioned by the poets among the predecessors of Nasiru Shehu Idris, Ɗanmajen Zazzau are exactly same in the history of Katsinawa dynasty. The poets eulogize Nasiru Shehu Idris with a legacy of knowledge, and lineage, they also portray communitarianism, moral status and moral virtues of Ɗanmajen Zazzau Nasiru Shehu Idris’s personhood, who committed to preserving and advancing the legacy of his forefathers being the Head of Works of the Emir of Zazzau through initiatives and involvement in the development of Zazzau Emirate.
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