Cite this article: Itam, O. E. 2025. “Establishment of Northern Nigeria Migrant Community in Bagobiri, Calabar, 1900-1999”. Sokoto Journal of History Vol. 13, Iss. 01. Pp. 80-91. www.doi.org/10.36349/sokotojh.2025.v13i01.008
ESTABLISHMENT OF
NORTHERN NIGERIA MIGRANT COMMUNITY IN BAGOBIRI, CALABAR, 1900-1999
By
Obaseojei Eteng
Itam
Department of
History and Strategic Studies Federal University Dutsin-Ma, Katsina State
Abstract: The paper
discusses the establishment of the Northern Nigeria migrant community in
Bogobiri, Calabar. It traces the migratory history of the Northern Nigeria
people into the Cross River area and the subsequent establishment of the
Bagobiri migrant community in Calabar. It also examines some aspects of
intergroup relations between the Northern Nigeria migrant community and their
host. In this regard, the roles of trade, schools, inter-ethnic marriages,
social activities in enhancing inter-group relations is discussed. The paper
also outlines the impact of the Bagobiri migrant community in the development
of Calabar and indeed Cross River State as a whole.
Keywords: Calabar, Bagobiri,
Migrants, Inter-group, Inter-ethnic, Trade
Introduction
By the first quarter of the twentieth century,
Calabar, the first capital of the protectorate of Southern Nigeria, had already
assumed a cosmopolitan status becoming an important migration destination for
many Nigerians and non- Nigerian ethnic groups. The Northern Nigeria migrants
were among this groups that arrived at different points in time for different
reasons. Although the influx of the Northern Nigeria migrants into Calabar has
continued unabated, the migratory history and the socio-economic activities of
the Bagobiri community in Calabar has been neglected owing to the fact that
there are very few research works conducted on the contribution of the
community to the development of Calabar. Also the activities of the Bagobiri
community in Calabar deserves special attention in view of the fact that its
socio-economic impact has been strongly felt in the development of the city of
Calabar.
The Kanuri, Tiv, Hausa, Jukun, Fulani, Igala, Idoma,
Ebira, Okun, Abakpa, Nupe among other Northern Nigerian groups make up the
Northern Nigeria migrant community in the area. The Hausa are the most dominant
groups among the migrant community, and the Hausa language is the language
spoken by Northern Nigeria migrants in the area. Generally speaking, the term Hausa
connotes a group of people who share historical, ethno-cultural and political
affiliations and are majorly located in the West African region of Northern
Nigeria and Southeastern part of Niger Republic.[1] There
are also significant numbers of Hausa found in some other African countries
such as Sudan, Cameroon, Ghana, Cote d'Ivoire, and Chad and smaller communities
scattered throughout West Africa and on the traditional Hajj route across the
Sahara Desert and the Sahel.[2] The term
Hausa can also be used to refer to the language spoken by this group of people.
Hausa language is the most widely spoken language in the West African sub
region[3]. It must
however be emphasized that all migrants from the territory that made up the
region of Northern Nigeria are usually referred to as Hausa in Calabar and
other parts of the Cross River area even though some of them are not really of
Hausa origin. In Calabar and other parts of the Cross River, a person can also
be referred to as Hausa if they can speak the Hausa language.[4] This is
true, based on the Mahdi Adamu`s assertion that the Hausa ethnic language has
shown itself as an assimilating ethnic entity and the Hausa language a
colonizing one to the extent that many people who are not originally Hausa and
did not speak the language as their first language later became Hausa through
assimilation.[5]
The Hausa are predominantly engaged in agriculture involving crop production
and animal husbandry. Apart from agriculture, they are mostly engaged in trade.
Their wares include every known article of trade. It is essential to note that
the Hausa are also very popular for their involvement in long distance trade
since the trans-Saharan trade and have produced many successful long distance
traders in the history of West Africa.
The focus of this paper is on the Northern Nigeria
migrants, with particular reference to their arrival and socio-economic
activities in Calabar over the years. The Hausa of Northern Nigeria are the
largest ethnic group in Nigeria, with an estimated population of 67million
based on 2006 population census. The Hausa make up about 25 percent of the
population of Nigeria.[6] As a
relatively mobile, migrant people, a sizeable number of the population is found
in Calabar. Majority of them live in Bagobiri area of Calabar, Cross River
State.
Conceptual Clarification
(a) Migrant Communities
According to Levitt Pegg[7], the
word migrant is used to designate people who move away from their usual place
of residence to a new place of residence, either across international borders
or within a state; persons who live outside their places of origin. Most
migrants leave for reasons related to the search for better economic
opportunities; some are forced to leave their homes and places of origin for
reasons such as conflict, persecution and disaster.[8]
A Community is a group of people living in the same
place or having a particular characteristic in common. In the context of
migration, a community refers to a group of people who share a common origin,
culture or a similar experience of migration.[9]
Therefore migrant communities are a group of people who have moved from their
original place of residence to a new location, and who maintain social
connection, cultural affiliation and practices and a sense of shared identity.
These communities often form networks that provide support and assistance to
their members. They maintain connection to their place of origin while adapting
to their new environment.[10]10
(b) Intergroup Relations
According to Godon Allport,[11]
intergroup relations is the way in which different social groups whether
defined by race, ethnicity, religion, language, or nationality engage with one
another, either in mutually beneficial terms or in conflict. These relations
can be shaped by prejudice, stereotypes and social structures that determine
how different groups perceive each other. Frederick Barth[12] defines
intergroup relations as the way different ethnic and cultural groups maintain
their identity while interacting with others.
(c) Calabar
Calabar is the capital city of Cross River State of
Nigeria, a port city situated on the banks of the Calabar river. The city is a
historic centre of trade including the trans- atlantic slave trade. Originally
known as Akwa Akpa, there are several versions to how the city became known as
Calabar. According to Tony Victor,[13] the
Portuguese who came to Akwa Akpa in the 15th century named it Calabar because
of of the City`s port and coastal resemblance and similarities to the coastal
seaport city of Calabria in Portugal. According to Alex Ita,[14] the
Portuguese who came to Calabar were surprised at the calmness of the big river,
so they called it a calm bar, which was mispronounced as Calabar by the locals
due to ascent. Also, according to Ekpenyoung Efa,[15] Portuguese
navigators name the city Calabar because the area was the primary source of the
poisonous Calabar beans. While there is not much evidence to support any of
these claims, what is certain is that Akwa Akpa was given the name Calabar by
Portuguese sailors and traders who came to the area. The Efik, Qua and the Efut
are said to be indigenous to Calabar.
(d) Bagobiri
Gobirawa are among the earliest Hausa people who
established a kingdom called Gobir. The kingdom was located in the western part
of Hausaland, mostly referred to as the Rima Basin. The territory of the Rima
Basin extends northwards to the southern edge of the plateau of Azbin and
southwards to the valley of River Niger. The region is located between latitude
11*N and 16*; and runs from longitude 4*E to 8*E[16] .
According to Yusuf Abdulahi,[17] people
from Gobir are known as Gobirawa (plural) or Bagobiri (singular).
However, this work is not specifically on Gobirawa or
Bagobiri as persons or person from Gobir. The work is on Bagobiri, a settlement
in the heart of Calabar named after Abubakar Bagobiri, a prominent Hausa
migrant merchant in Calabar. Therefore, in the context of this work, the word
Bagobiri does not refer to a person from Gobir but a geographical area in
Calabar where migrants from Northern Nigeria mostly Hausa reside.
(e) Northern Nigeria Migrants
This refer to migrants from Northern Nigeria according
to Jumare and Mukhtar,[18] “the
area called Northern Nigeria today came to be through a British creation of a
protectorate as a result of colonial domination The delineation was formerly a
conglomeration of independent states and kingdoms that even though they related
with one another, they lived through some independent socio-economic and
political systems as was the case of Hausa states which were similar to one
another, but different as in the case of non-Hausa states.”
Northern Nigeria covers 281, 872 square miles[19] and
shares a boundary with chad and Niger Republic to the north, the Benin Republic
to the west and the Cameroon to the east. The southern part of Northern Nigeria
is known as the Middle Belt, and comprises plateau, Benue, Kwara and Kogi
states. The North west comprises Kaduna, Kano, Katsina, Kebi, Jigawa, Sokoto,
and Zamfara states. The North east comprises Adamawa, Bauchi, Bornu, Gombe,
Taraba, and Yobe state. There are 19 states in Northern Nigeria.
Geographical Location of Calabar
Calabar is the capital city of Cross River State; one
of the six states in the South-South geopolitical zone, and also one of
Nigeria’s thirty-six states federation. After losing its position as the first
capital of the protectorate of Southern Nigeria, Calabar became an important
town in the Eastern Region of Nigeria.
When General Yakubu Gowon created 12 states on 27 may
1967 the city of Calabar became the capital of the South Eastern State and the
name of the state was changed from South Eastern State to Cross River State,
when Murtalar Mohamed created states in 1976.[20] Calabar
also doubles as the headquarters of Calabar municipality and Calabar South
Local Government Areas of Cross River State. The city is bounded in the west by
the Atlantic Ocean, in the north by the Qua river and in the South by Odukpani
Local Government Area. The climate of Calabar is tropical rain forest and a
mixture of the swamps. Calabar is characterized with relative humidity. The
average temperature of Calabar is between 15 0C and 30 0C. It has a significant
record of rainfall with a dry season which has less significant effect to the
area due to the high amount of rainfall received during the year.[21]
The Establishment of Northern Nigeria Migrant
Community in Bagobiri, Calabar
It is revealed
that the people from Northern Nigeria among them, the Hausa, were said to have
settled in Calabar toward the end of the 19th century and beginning of 20th
century.[22]
They arrived at different times for different reasons. Some arrived as slaves
because Calabar was a seaport used as a major centre where slaves were traded
and exported to Europe and the America, those who arrived at this period were
subsumed into the Calabar society or taken to other parts of the Niger Delta,
while those that arrived in the early decades of the 20th century were war
veterans who made Calabar their home after the First World War. This is because
Calabar was the headquarters of the Third Nigerian Regiment of the West Africa
Frontier Force (W.A.F.F) and one of the coastal towns in Southern Nigeria where
many Hausa war veterans settled after the war.[23]
However, most Northern Nigeria migrant who arrived Calabar at the same period
have attributed their migration to trade, economic and commercial reasons. This
is not far from the truth as the economic reason is manifested through the
Hausa long distance trade which played an important role in motivating the
people of Northern Nigeria migration and settlement in Calabar. Thus the Hausa
traders brought iron implements, livestock, grains and Arabian goods to
Calabar.[24]
In return they carried palm oil, kola nuts and European goods on their journey
back to the north. The chain of exchange was handled by both Hausa and the host
community traders. As stressed by Adamu Mahdi,[25] Hausa
migration to the forest belt was largely attributed to commercial enterprise
centered mostly on trading.
Furthermore, others migrated to Calabar to take
advantage of the opportunities for paid employment offered by the development
of colonial infrastructure in the city. This was the case especially with
seasonal migrants who came to Calabar to take up paid employment during the dry
season and returned to the North to farm during the rainy season.[26] Thus,
this trend continues to the present as migrants established themselves either
as temporary or permanent migrants. During the dry season when farming is
tedious and less lucrative in the north, many northerners migrate to Calabar to
engage in seasonal trading and paid manual labour work.
The most prominent among the early Northern Nigeria
migrants in Calabar were Mohamed Nkura, Shehu Pinky, Dan Saidu, Sarki Bakare,
Abubakar Bagobiri, Mai Aku, among others, Some of these people were said to be
the offspring of early Hausa community leaders in Ogoja, Obudu, Ikom and
Southern Cameroon. They arrived Calabar on foot as cattle merchants, they also
participated in some form of trading activities during their journey. They were
said to have passed through Oshon, Apiapum, Ugep, Ibogo, Oreda, Akamkpa and
other communities before reaching Calabar.[27] On
arrival in Calabar, the early Northern Nigeria migrants and the subsequent ones
met the indigenous population of the Quas, Efiks, Efuts as well as other
non-indigenous settlers like the Igbo, Anang, Ibibio, Ekids, Ijaw, Yoruba,
Lebanese and Indians. They settled in rented houses in Calabar road and Goldier
street in the heart of old Calabar.[28]
Unsatisfied with their conditions and situation in the rented accommodations
and the frequent disagreements in the Mosque the Northern Nigeria migrants and
Yoruba Muslims jointly built in old Calabar, the leaders of the Northern
Nigeria community like Abubakar Bagobiri Sarki Bakere, Pashe Maka etc. wrote a
complaint letter to the colonial authorities in 1917 demanding a permanent
residential area for the Northern Nigeria migrants in Calabar as it was the
practice in every Nigerian town.[29] In a
reply, the British resident, Hon H. Bedwell promised to look into the request.[30]
The demands of the Northern Nigeria migrants to move
to another location was not given immediate attention by the colonial
authorities because the host community had to be consulted on the matter
because they were the owners of the land. The British resident did not see this
as a problem as members of the host community were well disposed towards
migrants and they warmly received and accommodated the Northern Nigeria
migrants as they did to other migrant communities.[31]
After consultation between the British Resident and
the Efik, Efut and the Quas, all attested to the good manners, law abiding and
peace loving nature of the Northern Nigeria migrants community in Calabar.
Unlike the Yoruba and the Igbo, the hosts did not see the Hausa as a group that
will compete with them for opportunities in colonial government and the local
Calabar politics in the area.[32] The
host community were contented with the Northern Nigeria migrants who were much
interested in their trading activities with a desire to worship God in a way
they believed.[33]33
In addition, the colonial authorities were also sympathetic to the Northern
Nigeria migrants and were not opposed to their attempt at preserving their
culture and maintaining their identity.[34]
Following the approval of both the Resident and the
host community, the prominent Northern Nigeria merchant and one of the leaders
of the Hausa migrant community in Calabar, Abubakar Bagobiri, an indigene of
Karaye in Kano, singlehandedly purchased a land from the Duke ruling house in
Calabar in 1932.[35]
Having paid for the land, Abubakar Bagobiri distributed plots of land to heads
of all Hausa migrant families in Calabar.[36] As
such, the migrants started developing the area and subsequently moved to their
new location in 1935.[37] The
movement was completed in 1936. A year after, a Mosque was built in the middle
of the location, in 1937.[38]
The new location was named after Abubakar Bagobiri in
appreciation of his sacrifices, selflessness and magnanimity to the migrants in
Calabar.[39]
From that period to this date, the Bagobiri Northern Nigeria community located
in the central area of Calabar that has boundary with the famous Calabar mall
and spar to the north, the Calabar botanical garden and zoo to the south, the
Colonel Dan Achibong way to the east and the Etim Edem park and Market to the
west, has continued to develop and expand beyond the area purchased by Abubakar
Bagobiri. Another factor which led to the rapid expansion of Bogobiri was the
appointment of military Governor of northern Nigeria extraction during the long
years of military rule in Calabar. As such, the community received a lot of
government support and patronage within the period and also expanded rapidly in
commerce and religion.
The magnificent Bagobiri central mosques, the big
businesses in Bagobiri, the Hausa car dealers that display beautiful and
expensive cars for sale on both sides of the major roads in Bagobiri, the
various bureau de change offices that exchange any amount of foreign currency
are important enterprises of Northern Nigeria migrants in Calabar. Furthermore,
the high class brocade material and other cloths and shoe shops, the thriving
tailoring, barbing salons, Suya arcade, exclusive and road side eateries, wholesale
yam and fruits shop, palm oil distributors, kola nut distributors etc are clear
example of a thriving Northern Nigeria community in Bagobiri.[40]
According to Umar Bokori,[41] “the
Bagobiri community has continued to experience the influx of people on daily
basis, that the current wave of migration to Bagobiri is unprecedented because
Calabar is the choice destination to many Northern Nigeria people escaping the
destruction of Northern Nigeria own businesses and the insecurity in the South
East and those escaping the violence in Northern Nigeria”. He also asserts that
Bagobiri is a tourist centre to every Hausa and Northerner who visits Calabar
for whatever reason.
Furthermore according to Aminu Dabo,[42] the
community has continued to develop and expand within a short period of time.
Added to this is intermarriage between the people of Northern Nigeria in
Bagobiri and their hosts. This brought about cultural miscegenation between the
two groups as the Efik, Efuts and the Quas are embracing Hausa dressing and
language while the Hausa especially the younger once are also embracing the
host community mode of dressing.
Another factor is the issue of language, especially
the Efik language which is gaining acceptance and popularity among the Northern
Nigeria youths in the area. In politics, the people of Northern Nigeria are
also making inroad toward political integration. This is because Bagobiri today
controls the politics of Calabar urban ward one and two and they have a stake
in the politics of Calabar south ward 13. Infact, they were said to have
produced a number of councilors in Calabar municipal council. A clear example
is Barrister Musa Maigoro, who was born in Bagobiri and had all his education
in Calabar. Maigoro is currently a leading political figure not just in
Bagobiri but in the whole of Calabar. He is presently a Senior Adviser to the
Governor of Cross River State on inter-governmental affairs[43].
It has become a recurrent feature for migrant groups
to develop some form of mechanism to provide self-governing structures in their
community especially to further their interest and also in resolving conflict
among members and also with members of other groups. These structures that are
always in the form of traditional leadership institutions and associations
promote and protect the economic, cultural, political and security interest of
their members.
Northern Nigeria migrant settlements are organized as
territorial communities with a structure and administrative hierarchy of their
own.[44]
Anywhere the Northern Nigeria migrants find themselves they appoint a leader
from among them whom they refer to as the Sarki. He is the custodian of
culture, customs and tradition. The Sarki reconciles disputing parties in civil
matters on his own volition or as may be referred to him by his subordinates.
He also promote peace and stability among members or with the host community.
He is said to perform functions as may be assigned and required by the
community or other constituted authorities. Because of his position, the Sarkin
is the official head and intermediary between the Northern Nigeria community,
the host community and external bodies. The Sarkin Hausawa has ward head (mai
ungwa) whom he liaises with in the affairs of the various sections of the
community. But one should note that the Sarki and the Mai ungwa do not rule the
community alone. There is also a council of elders who serve as community
leaders whom the Sarki consults before taking any decision in the community.
Therefore, he is not seen only as a political leader but also as a religious
leader whose decisions are divine. According to Danladi Jafar,[45] most of
the actions and decisions of Sarki, Ward Chiefs and the Elders are guided by
the teaching of Islamic law.
As earlier stated, the Sarki and his cabinet protect
the interest of members of the community. In this context, he intervenes in
whatever is perceived to be against the legitimate interest of the community.
Internally, the Sarki, his Chiefs and the council of elders intervene in issues
bothering on physical assault, petty thefts, divorce and sharing of property of
dead persons. In areas that are not within the community but affected his
people, the Sarki also intervenes to make sure that the right thing is done.
Apart from this institutionalized organization which
is common with all major Northern Nigeria migrants communities, there are also
broad based ethnic associations that also protect the interest of the
community. In Bagobiri, there is the Arewa Development Association (ADA) which
is aimed at promoting educational advancement and political participation of
members of the community. It also helps in providing security for the community
to enhance a conducive environment for trade and commerce in the area.
Besides ADA, there are sub regional groups that were
established to protect the interest of members from a particular state or even
Local Government Areas depending on their population in the area. For instance
the Kano welfare association (KWA) in Bagobiri tends to look after the interest
and welfare of its members. This is done through an independent vetting
process. The members are considered first when it comes to opportunities for
employment or business. They also give financial assistance and loans to
members to start or improve their businesses. They were said to have related
more intimately with the members of the association than the larger Northern
Nigeria community. Beside, there is Bichi Progress Association (BPA) which
harnesses potentials of its members at home and in Calabar for the overall
benefit of its members. According to Sule Bichi,[46] the sub
regional associations came into being because of dishonesty and lack of trust
in the larger Northern Nigeria community. He explained that most times, people
whose origin is not known, abscond with money and goods of business partners,
so members started finding mechanism to transact businesses with people they
can trace. Also, the associations help members follow activities and
developments back home. Religion is a major factor that unites member of the
Northern Nigeria community in the Cross River area.
The Northern Nigeria migrant community has played a
very important role in the socio-economic development of Calabar. The presence
of the community has led to the population increase of the city and have
impacted positively in the overall development of the city. The presence of the
community in Calabar has helped in the population increase of the city,
increase in school enrolment, increase in trade volume and commercial
activities in the city. Furthermore, the presence of the community in Calabar
led to inter-ethnic relations between the migrants and the host communities.
This came in the form of economic exchange, inter- marriages, joint
participation in social events and exchange of gifts.
From the Northern Nigeria community, the host
communities obtain their beef, vegetables like onions, tomatoes, carrots,
cabbage among others in addition to textile and leather materials and other
products from Northern Nigeria. The community also dominates in the provision
of services like currency exchange, sale of cars, sale of gold, and the
provision of various forms of manual labour by Northern Nigeria diggers, axe
men who split timber and wood. They are also involved in fashion designing,
shoe marking and repairs, Mallams from the community also provide divination
and spiritual services. On the other hand, members of the Northern Nigeria
community obtain kola nuts, palm oil, dry fish, crayfish, yam and, in recent
times, timber from the their host. These products are transported in Lorries to
different parts of Northern Nigeria.[47]47
The economic exchanges have continued to sustain the
age long horizontal trade relationship between the North and the South. The
various economic activities of the migrants have brought jobs, income and
happiness to most families in Calabar. The involvement of the migrants in the
socio economic activities in Calabar has contributed to the economic growth of
the city.
Furthermore, inter-ethnic marriages became a common
feature between the host and the migrant community in Calabar. It has to be
stated that most of the marriages were between Hausa men and the indigenous
Efik, Quas and Efut women. These marriages tended to detribalize the woman. The
indigenous Calabar women on marrying a Hausa man were either forced or
persuaded to change both their religion and first name to reflect Muslim names.
Thus, a Calabar woman bearing Arit, Atim, Obongawan, Iquo or Ofornime would now
be renamed Aisha, Safiya, Hadiza and so on.[48]
Inter-ethnic marriages in Calabar are tilted more
toward the migrant men marrying Calabar women. This is because, unlike in other
communities, in the Cross River area, especially Obudu, Ogoja, Ikom and Ugep
where there is a high level of conversion to Islam and an equally high level of
inter-ethnic marriages between the migrants and their host, it is only a very
small number of Calabar men that are married to Hausa women. In all known
cases, one had to be a Muslim to be able to marry a Hausa woman. In Calabar,
the social stigma attached to a Calabar man converting to Islam to be able to
marry a Hausa woman has made marriage between Calabar men and Hausa women very
rare.
The harmonious relationship between the migrant
community in Calabar and their host is also manifested through the mutual
participation and exchange of gifts during celebration of chieftaincies,
marriages and festive occasions, such as Christian and Muslim celebrations like
Christmas, Sallah and others. For instance, the coronation ceremony of a new
monarch in Calabar, the Obong of Calabar, has always been attended by the
Sarkin Hausawa and his people.[49]
There exists a high level of harmony between the
migrants and their Calabar host. Sometimes there is disagreement and conflict
which arise from their trade dealings and other aspects of their relationships
as it is normal in very human relationship. Such disagreements and conflicts
are always settled by the leadership of the migrant community and that of their
host. If it involves issues of greater magnitude, they usually refer the case
to the relevant authority for necessary action.
The Challenges of Northern Nigeria Community in
Bagobiri, Calabar
The influx of Northern Nigeria migrants into the area
has brought its own challenges. There are instances when the socio economic
interactions between the migrants and members of the host communities become
sour owing to controversies that have economic, ethnic and religious
colorations. For instance, in June 2010 violence erupted in Calabar between
migrant Keke operators and revenue officers of the Calabar South Local
Government Area. The crisis was due to disagreement over minor issues relating
to the payment of daily operational tickets which became escalated into an
ethnic clash that led to the stabbing to death of a revenue officer by a
migrant keke rider. Three migrant keke riders were killed following a mob
attack and many keke vehicles owned by the migrants were destroyed. The prompt
intervention of the Obong of Calabar and his council, the leadership of the
migrant community, the office of the State Security Adviser and the police
prevented the violence from escalating and spreading to other parts of Calabar.[50]
There have also been complaints among some indigenes
that the presence of Northern Nigeria migrants especially the youths involve in
Okada riding, scavenging, scrap metal gathering and buying, manual labour etc,
have exacerbated crime in Calabar. According to some of my informants, some of
the migrants and even some groups that are traditionally not from Northern
Nigeria but are affiliated to the migrants through language have infiltrated
the area to perpetuate acts of crime like stealing, robbery and snatching of
phones in a manner that is difficult to trace. According to Philomena Uke,[51] some of
the migrant youths who are accused of being involved in crime do not have homes
to which they can be traced to, they rather sleep in or around the Mosques and
stalls in the markets and can easily disappear if they are needed for
questioning about a crime. Philomena
also pointed out that the presence of the Hausa and the use of Hausa language
especially in Calabar have made it difficult to distinguish people from the
Northern Nigeria who are not of Hausa origin but claim to be Hausa once they
arrive the area. Also foreigners from other African countries find it quite
easy to inter mingle without being detected especially if they can communicate
effectively in Hausa.
The fact that
the people of Calabar are predominantly Christian makes it difficult in some
cases for marriages to take place between Christian and the predominantly
Muslim Hausa. Although marriages have taken place between the indigenes and
other groups, such as the Igbo, Bini, Yoruba and others, marriage between the
host and Hausa are rare. While inter-marriages are an important means of
facilitating the diffusion of cultural values and customs between groups, the
fact remains that Muslims are not permitted to marry non-Muslims hence, it
means any indigene getting married to the predominantly Muslim Hausa most
embrace Islam. The impact of this is rejection, abuse, mockery. It is for this
reason that inter-ethnic marriages between the Hausa, the Efuts and the Ekid
are rear in Calabar. According to Suleiman Waziri,[52] the
conversion of a Muslim faithful to Christianity before marriage is a problem
and vice-versa. This means that for a Muslim to marry a Christian means the
Christian must be ready to be converted to Islam.
According to Omini Usani,[53] another
challenge is that most of the Northern Nigeria migrants are not educated and
this makes it difficult for them to secure employment in government and private
organizations that place emphasis on spoken English proficiency. Apart from
their inability to secure good jobs, many of them live in the ghettos and
dilapidated buildings. Others do not have decent accommodation. They stay and
sleep in mosques, open stalls, schools and wherever they find themselves. This
does not only expose them to health risks, it also creates the impression that
they are criminals; whereas, in the real sense many are not.
Usman Maimalari asserts, that the provision of basic
social amenities such as water and electricity supply as well as security has
been a challenge to both the indigenes and the migrants in the community. This
has made it difficult for some of the migrants to establish more viable
businesses that could have enhanced the economy of the host community. For
instance, the establishment of a barber’s shop has to incorporate the purchase
of a generator because the power supply in the community is usually epileptic,
hence it cannot be relied upon. This is the same with other businesses like
viewing centres and laundry shops which some of the migrants could have
ventured into.[54]
More attention is given to the challenges associated
with international migration. The government is rather more concerned with
international migration figures to the extent that census planners hardly make provision
to capture and explain internal patterns of migration; hence it is difficult
for the government to even understand the challenges associated with internal
migration, except in situations where conflict arises between migrants and
indigenes.
Conclusion
From the above, the paper discussed the origin of
Calabar and the establishment of Northern Nigeria community in the area. The
city embraced the people of Northern Nigeria with their diverse culture, origin
and language. With its distinctive settlement and economic patterns, the
Northern Nigeria community in Bagobiri immensely contributed to the economic
transformation of Calabar and its environs. The contribution of the migrant
community to trade, commerce, service provision and manual labour has been obvious.
On the other hand, the community also constitutes some form of social problem,
in the form of ethnic crisis, begging, crime etc. The paper also shows that the
presence of the community has made Calabar to become a multi ethnic city. The
continuous arrival of migrants has led to population increase in Calabar; and
this has put more pressure on social amenities, such as housing, schools,
roads, health centres and other social amenities to cope with the expanding
population and development in Calabar.
List of Informants
|
S/n |
Name |
Age |
Occupation |
Place
of interview |
Date
of interview |
|
1 |
Adem Asuquo |
58 |
Civil servant |
Calabar |
23/2/2024 |
|
2 |
Umar Bokori |
49 |
Trader |
Calabar |
24/2/2024 |
|
3 |
Aminu Dabo |
53 |
Trader |
Calabar |
24/2/2024 |
|
4 |
Sule Balarabe |
52 |
Trader/community leader |
Calabar |
24/2/2024 |
|
5 |
Adam Bello |
43 |
Trader |
Calabar |
24/2/2024 |
|
6 |
Sule Bichi |
61 |
Trader |
Calabar |
25/2/2024 |
|
7 |
Okon Asibong |
60 |
Trader |
Calabar |
25/2/2024 |
|
8 |
Ekpenyong Adie |
57 |
Civil Servant |
Calabar |
25/2/2024 |
|
9 |
Okpo Ene |
63 |
Business man |
Calabar |
25/2/2024 |
|
10 |
Sulaiman waziri |
50 |
Tailor |
Calabar |
20/3/2024 |
|
11 |
Omini Usani |
40 |
Civil Servant |
Calabar |
21/3/2024 |
|
12 |
Usman maimalari |
43 |
Business man |
Calabar |
21/3/2024 |
Published Materials
Abner Cohen, (1969) Custom and Politics in Urban
Africa: A Study of Hausa Migrants in Yoruba Towns University of California
Press
Adama Mahdi, (1978) The Hausa Factor in West African
History ABU Press Zaria
B.O. Nwabueze .(1982) A constitutional History of
Nigeria. United Kingdom Hurst and co ltd UK
E.A Itita.(2016) Impact of Climate Change on Artisanal
Fisheries in the Cross River Estuary. Calabar Journal of Biological Science.
Vol.8, No. 6
Jumare I. M & Mukhtar T. M (2019). “the
Persistence of Domestic Slavery in Northern Nigeria: Internal Dynamics and
Transformations” in Abubakar Babajo Sani and Jumare Ibrahim (eds.) Studies in
Slavery Across Africa, Experiences and Modern Resurgence. Katsina Umaru Musa
Yar’adua University press
M.G Smith, (1959) “The Hausa system of Social Status”
Journal of Internation African Institute, Vol2 no.3
Winifred Akoda (2012) “The Hausa Community in Calabar”
in Uya, O. E (eds.) The Efik and their Neighbours, Calabar: Cats publishers
Newspaper Report
C. Eyo, “Ayade Raises Number of Aides to 350” Daily
Trust Newspaper 4/2/2020
O. Omini “Revenue Officer Killed in Calabar
Crossriverwatch Nespaper report 16/11/2023
Internet Source
Largest Ethnic
Group in Nigeria https://ww.wordatlas.com (accessed 13/1/2024)
[1] G.
T. Stride and C. Ifeka, People and Empires of West Africa: West Africa in
History 1000-1800 New York Africana Publishing Corps 1971 p86-87
[2] M.G
Smith, “The Hausa System of Social Status” Journal of International African
Institute, Vol. 29, no.3, 1959 p239
[3] J.J.
Mclntyre, “Mobility in Hausa Language” Journal of African History Vol. 1, No. 4
1982 P52
[4] Interview
with Obeten Ayamben. Age 68 15/2/ 2023
[5] M.
Adamu, The Hausa Factor in West African History, Zaria ABU Press 1978 pp2-3
[6]
Largest Ethnic Group in Nigeria https://ww.wordatlas.com (accessed 13/1/2024)
[7] L.
Pegg The Transnational Village, California, university of California Press 2001
p28
[8] Ibid
30
[9] E.
Ambai, The New Golden Rule: Community
and Morality in a Democratic Society. Delhi: Basic Books 2003 p14
[10] Ibid
19
[11] A.
Gordon. The Nature of Prejudice, London: Addison Wesley press I954 p71
[12] B.
Fredrick, Ethnic Groups and Boundaries. Antorio Waveland press 1969 P 96
[13] interview
with Tony Victor age 62, 15/5/2024
[14] interview
with Alex Ita age 67 24/7/2023
[15] interview
with Ekpenyong Efa age 52, 24/72023
[16] R.
A. Abdulahi The Gobir Factor in the Social and Political History of the Rima
Basin. 1650 To 1808 A.D Makurdi-Abuja-Ibadan, Aboki Publishers 2021 P xix
[17] Interview
with Yusuf Abdulahi age 41 21/1/2024
[18] I.
Jumare and T. Mukhtar “The Persistence of Domestic Slavery in Northern Nigeria:
Internal Dynamics and Transformations” in Abubakar Babajo Sani and Ibrahim
Muhammed Jumare (eds.) Studies in Slavery Across Africa, Experiences and Modern
Resurgence, katsina Umaru Musa Yar’adua University Press, 2019 p65
[19] http://ibooks.openedition.org.info.2960.
Accessed 21/2/2025
[20] Offor
Bassey The Land and People of Cross River State, Calabar Edgerly Press 1981 p16
[21] Ibid
p21
[22] W.
Akoda “The Hausa Community in Calabar” in Uya, O. E. et. al. (eds.) The Efik
and Their Neighbours, Calabar: Cats Publishers, 2005 p 191
[23]
Ibid P 192
[24] Interview
with Okon Inok, 24/12024
[25] M.
Adamu The Hausa Factor in West Africa History. Zaria ABU press 1978 p151
[26] Interview
with Okim Asuta age 63 23/2/2023
[27] W.
Akoda, “The Hausa Community in Calabar” in Uya, O. E. et. al. (eds.), The Efik
and Their Neighbours, Calabar: Cats Publishers 2005 p193
[28] Ibid
p 194
[29] Ibid
p 195
[30] Ibid
p 195
[31] Ibid
p196
[32] Ibid
interview with Akim Ita 60 21/2/2024
[33] Interview
with Edem Asuguo age 72 23/2/2024
[34] Interview
with Edem Asuquo age 72 23/2/2024
[35] W.
Akoda, “The Hausa Community in Calabar” in Uya, O. E. et. al. (eds) The Efik
and Their Neighbours, Calabar: Cats Publishers, 2005, p 196
[36] Ibid
p 196
[37] Interview
with Usman Ahmed age70 25/2/2024
[38] Ibid
[39] W.
Akoda “The Hausa Community in Calabar” in Uya O. E. al. (eds.) The Efik and
Their Neighbours, Calabar: Cat Publishers, 2005
p 197
[40] Interview
with Omini Egede 65 23/2/2024
[41] Interview
with Umar Bokori age 49 24/2/2024
[42] Interview
with Aminu Dabo Age 53 24/2/2024
[43] C.
Eyo, “Ayade Raises Number of Aides to 350” Daily Trust Newspaper Report 4/2/2020
[44] A.
Cohen, Custom and Politics in Urban Africa A Study of Hausa Migrants in Yoruba
Towns. California, University Press. 1969. P.49
[45] Interview
with Danladi Jafar 62 25/2/2024
[46]
Interview with Sule Bichi age 52. 25/2/2024
[47] Interview
with Okon Asibong age 60 25/2/2025
[48] Interview
with Ekpenyong Adie age 57, 25/2/2024
[49] Interview
with Okpo Ene age 63, 25/2/2024
[50] O.
Omini, “Revenue Officer Killed in Calabar” Crossriverwatch Report 21/6/2010
[51] Interview
with Philomena Uke age 43 20/3/20/2024
[52] Interview
with Sulaiman Waziri age 50 20/3/2024
[53] Interview
with Omini Usani age 40 21/3/2024
[54] Interview
with Usman Maimalari 43 21/3/2024
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