Revitalization of Traditional Security Systems in Hausa Society as Panacea for Curbing Challenges of Insecurity in Northern Nigeria

By

Abdulrahaman Ado

PHD Hausa (Cairo, Egypt), M.A. Hausa (UDU, Sokoto), B.A. Hausa (BUK, Kano), IJMB (CAS, Zaria), PGD Education (UDU, Sokoto), JCI Arabic (UDU, Sokoto) and Dip. in Computer (UDU, Sokoto)

Department of Nigerian Languages,
Umaru Musa Yar’adua University, Katsina
ado.abdulrahaman@umyu.edu.ng
+234-08066177053
+234-07089709117

Being a paper presented at the First Annual Conference in History with the Theme: The History, Culture and Heritage of Indigenous States and Societies in Africa, held at the Department of History Education, University of Education, Winneba, Ghana, from November 20-22, 2024

Abstract

African traditional life is a set of life which is simple and very easy in operation. It is a life conducted based on the provisions made by the surrounding environment of Africa. The traditions of Africans are not imported but created within the environment, and being use by the people who created them. Hausa people are Africans who are predominantly living in Northern Nigeria. Like any other African society, Hausa people are having their traditional systems of conducting their live, such as the systems of security, ruling and politics, educational training, and upbringing of the young ones, occupational training, superstitious beliefs, housing, clothing and etcetera. This paper, examined the revitalization of traditional security systems in Hausa society of Northern Nigeria, as a way forward for curbing insecurity challenges in Africa. Some of the issues discussed are; a brief account on the insecurity challenges disrupting the life of Hausa people, custodians of the technical know-how of the traditional security systems, and the traditional security tricks and technical know-how for preventing insurgencies in Hausaland. The paper aimed at providing some highlights to the government and people of Hausaland in northern Nigeria and African in general, on the importance of using traditional security systems for curbing all the challenges of insecurities in Africa. Three methodological approaches were followed in conducting the research, namely: Interview, reading from related literature and observation method. The research is based on “Revitalisation Theory of Culture” which was postulated by Anthony F. C. Wallace, an American Anthropologist in April 1956. It is a theory which explained the process by which members of a society reorganise and re-establish a more fulfilling culture when their needs are not being satisfied with the present one. The research findings shows that, going back to the olden days practices of the “Hausa Traditional Security Operations,” will alleviates the challenges of insecurity in Hausaland and Africa in general.

Research Key Words: Revitalization, security, curving insecurity, African traditional life, Hausa people’s traditional security systems

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

1.0 Introduction

Traditional security system is a local security system invented by a society locally, as part of the societal beliefs, customs and values, which are frequently being used as a means for securing the society against challenges of insecurity (Hornby, 2020, p.1584). The traditional security system in Hausa society are of two types, namely: material and non-material traditional systems. The material system is a system of using some physical materials and structures, such as spears, bows and arrows, catapult, traditional guns, etc. In the other hand, the non-material security system, is a system of using invisible materials considered to have some effects on human beings and their society. These invisible things which are considered to be the apparatus for securing human beings and their society are called charms (i.e. asiri or magani). The charms are used as alternative tricks and ways of providing a state of being secured, freedom from fear, anxiety, danger, doubt, etc. (Sa’id, et al (editors), 2006, p.20; Abraham,178, p.39) . In this research, studies is done on the invisible traditional security systems, in form of charms, as panacea for curbing the challenges of insecurity in Hausaland in northern Nigeria.

Charms are phrases or actions or even some spiritual materials which are believed to have special magic power (Longman, 2003, p.106). In other words, it is a magical formula or spell or a spiritual object worn or carried due to the belief on its magical power of either attracting or pleasing someone (Knight, et al (editors), 2002, p.96; Hornby, 2020, p.236).

Studies testified the fact that, the past and ancient cultural life was what secured the African societies, like the Hausa society, from any insecurity treats by any outside intruders and invaders (Gusau, 2008, p.3). That was the reason why Africans, like the Hausa people were judiciously patronizing their traditional life due to its effectiveness. This was what made them to live in peace and tranquility up till the 19^th to 20^th centuries. In other words, Hausaland was in peace before the formations of states and feudalism by the Europeans (Yandaki, 2005, p.77).

 The coming of Europeans and subsequent production of military rule and political elites (as the agents), was what destroyed the traditional security systems in Africa (Yandaki, 2005, p.196; Shehu, 2013). This was the genesis for the present day’s insecurity vices, such as Boko Haram insurgencies, kidnapping, political and religious riots and many insurgencies (Bakori, 2015, p.11). Therefore, if this past systems of traditional security systems can be reinitialized, all the challenges of Hausaland and African insecurity challenges will be curbed.

 Therefore, this paper examined the use of traditional security systems in Hausaland, which is rooted in the act of traditional religion, crafts and occupations, and how it can be revitalized to curb the present insecurity challenges in Hausaland and Africa in general.

2.0 Background for the Studies

It has been observed that, the present situations in the life of Hausa society is unsatisfied. People are living under the treats of banditry, kidnapping, unnecessary killing of innocent lives and destruction of properties, foods and animals etc. This is a very disheartening life, which Hausa people are not satisfied with. Therefore, there is the need to revert back to the traditional life, whereby the use of traditional security systems was the order of the day, such as the use of “charms” as a protective device.

Many scholars, such as Aliyu (2012, p.187) and Otite (1981, p.13), postulated that, African security systems, most especially in Hausaland was being in operation, since time immemorial. To be specific, since the existence of Hausa land in 9^th century, there was the existence of traditional security systems (Gusau, 2008, p.3). That is to say, since the ancient time of hunting and gathering of animals into husbandry, there was the existence of the traditional security systems in Hausa society. As at that ancient material time, people had the need to secure themselves from the dangers of wild animals, insects, birds, etc., and so, they resulted to the use of the systems, which was very effective and important ways for the development of its traditional society (Kano, 2002, p.5; Aliyu, 2012, p.189). To make it clearer, Yandaki (2005, p.45), Gusau (2008,p3) and Aliyu (2018:67), further explained that, in the 9^th century, the Hausa people were using diversified traditional means for securing themselves against any warfare and dangerous treats from outside its society. This means that, the Hausaland was known for its ability in the use of its material and non-material traditional security systems in securing its society from any dangers of life since its existence.

In Hausa society, charming system (which is known as asiri -charm or maganai-medicine), had been in use to tackle simple and complex societal problems (Bunza, 2008, p.2). Many scholars described charm as mystical way of hiding something or a spell medicine which, when casted or done to someone, it makes him to do what is needed or not to be able to do what he intended to do. This means that, charm can be done to prevent one from being harm by any harmful being, animals or insects, etc. (Bunza, 1990, p.131; Aliyu, 2017, p.5; Jinju 2001). It has been observed that, using traditional charm can protect oneself, town or even wealth from being harmed or destroyed (Kankara, 2016, p.245).

With the advent of modern life and puerilities, all these traditional systems were abandoned (Shehu, 2013; Kibiya, 2017). To be precise, imperialists discourage the use of traditional magic, such as Baduhu (magical disappearance), Tauri (act of castrating shaft objects), Kau-da-bara (forgetting an intention) etc. (Bunza, 2003, p.23). This gave ways to the present insecurity issues in Hausaland and Africa in general. The use of modern security systems, which was borrowed from the Europeans, cannot be enough to secure the present situation of insecurity problems in Hausaland. But, as it was observed, once the use of the traditional security systems is revitalized, all the insecurity issues in Hausaland, Nigeria and Africa in general, will be a by-gone history.

3.0 Research Problem

Security is an issue that involves everybody in the society, and so, it has become everybody’s business (Katsina, 2016, p.5). This means, for peace and tranquillity to rain, everybody must join hand to make sure that, the society he lives is secured from any treats of insecurity of life and properties (Katsina, 2018, p.8).

Security and welfare of people is the sole responsibility of the government (Usman, 2017, p.7). But it has been observed that, the present government of Hausa people concentrated on the use of modern security systems, in securing the society from many insecurity problems. In other words, the government gave more emphases on the use of modern security agencies, such as the Police, Armies, Civil Defence Corps, State Security Service, National Intelligence Agencies, Defence Intelligence Agencies, Nigerian Customs Services, Nigerian Immigration Services, Nigerian Prison Services, etcetera (Usman 2017, p.12), but neglected or put a blind eye on the traditional ways.

More so, the present government of Hausaland and Nigeria in general, emphasised on the use of modern weapons and gadgets, such as guns, bombs, jets, etcetera, and neglected the use of charms. Yet, instead of achieving the desired goals of having peaceful society, the insecurity problems are even becoming more and worse in northern Nigeria, where Hausa people predominantly occupies. This means that, the modern security systems alone cannot solve all the problems of insecurity in the Hausaland in northern Nigeria.

Therefore, the assumption of this research is that, reverting back to the traditional systems of security, can be a panacea for alleviating all the present day security challenges facing Hausaland in northern Nigeria and Africa in general. In other words, it is assumed that the use of the traditional security personnel, such as: Bokaye (witch doctors), Mayu (wizards), Mafarauta (hunters) ’Yan Bori (spirit possession or devil incarnated cultists), Malaman Tsibbu (Islamic-traditionalist charmers), etcetera, can be a solution for bringing back the required peace in Hausa society. These traditional personnel are now left on their own to safe guard only their houses, farms and some local places (Usman, 2017, p.12; Yandaki, 2015, p.249).

Some scholars of Hausa history, testified that, the past life can still be useful in the present modern days, if re-patronized (Kankara, 2016, p.242; Yandaki, 2015, p.250). The wise men are saying: “Necessity is the mother of invention.” This means that, the calamity of the present insecurity situation, in the Hausa society of northern Nigeria, is a necessity for re-inventing the African traditional security systems, as a solution for the present insecurity problems. That is to say, if reverted, it will bringing back the past glory of peace, freedom and tranquillity in Hausaland of northern Nigeria.

4.0 Meanings of some Research Terms

In every research paradigm, defining some research key words related to the topic of discussion is always necessary. Below are the meanings of some of them:

4.1 Revitalization

The word revitalization, is defined as a process of making a place or organization strong and active again when it was depressed to a stage of in active (Longman, 2003, p.570). It is also regarded as a special cultural change phenomenon whereby the old order is revived for better living in a society (Hogan, 2006, p.204). When something is said to be revitalized, it means, making it to be stronger, more active and peaceful, like the way it was before. So, revitalizing the Hausa traditional security systems, is a process of bringing back its past homemade security systems, which the society was using before this time.

4.2 Hausa Society

On the other hand, the Hausa society is viewed as a society situated in Hausaland in northern Nigeria and some parts of Niger republic, who speaks Hausa language as their medium of communication (Alhassan, 1988, p.5; Yakasai, 2012, p.203). It is comprising of well-established and powerful seven city states, believed to be founded since around 11^th-12^th centuries (Gada, 2010, p.2; Amfani, 2011, p.2). Its traditions are its culture, which it constantly observed as its life (Yahaya, 2006, p.18). It has both traditional and modern cultures, which it mingled and observes as its culture (Gusau, 2010, p.3-4). Many scholars described Hausa people as brave people, who, since time immemorial, were known to be cherishing anything bravery and dislike laziness (Alhassan, 1988:28). They have a very strong common group membership, which includes origin, language, culture and religion (Pawlak, 2017, p.4). They engages themselves in doing one business or the other, such as farming, hunting, blacksmithing, leather works etc. (Gusau, 2008, p.6; Bakori, 2015, p.4).

4.3 Security

Security, on the other hand, is defined as an activity of protecting a country, a building, or person, against any attack or danger, etcetera (Usman, 2017, p.1). It can also mean a situation whereby members of a society are relatively secured, stable and at peace (Hornby, 2020, p.1335; Katsina, 2016, p.2). Some scholars of Hausa cultural studies, considered tsaro (security) to be a process of giving protection to a person or place or some important things, by way of staying close to it and looking after it (Aliyu, 2018, p. 4; Umar, 1987, p.3; Kolo, 2011, p.3; Mohammed, 2011, p.146).

4.4 Traditional Security

 Traditional security system is also defined as a system which is native or local or herbal or magical or ancient or fetish or unorthodox etc., which was traditionally created by a society within its inhabitants. It is rooted in the beliefs on supernatural forces, which are the agents and means for social control (Yandaki, 2015, p.86). Otite (1981, p.16) testified that, Tylor in his book Anthropology (1881), affirmed that modern religion found its root in primitive religion, which is the beliefs on soul, ghost, demons, devils etc. Kankara (2024, p.251), also testified that:

At different points in time,

the traditional security system

 remained part of major means

of survival of different African societies

   (Kankara, 2024, p.251)

 Therefore, the above perspective viewed by Kankara (2024, p.251), is in line with what is obtainable in the Hausa society. Its traditional systems security still remained part of its major means of survival. Rebirthing its usage in the present dispensation will be a welcome idea.

Some Scholars of Hausa language, literature and culture testified that, every society of the world established itself based on the agreement of staying together to provide security of life, shelter and properties between themselves. Their religion, which they had the belief on the powerful spirits, is the root agent for their unification as one and indivisible society. The fear of dangers of uncertainties are what made human beings too seldom to the worship of spirits, with the anticipation of giving protection to the people and the society in general (Umar, 1987, p.15). Studies showed that, Hausa people interacts with the aljanu or iskoki (spirits) in aspects of getting physical and spiritual protections, which resulted to the worship of jinns (spirits) as religion (Gusau, 2023, p.11). And so, up till now they regards them as agents of protections.

Therefore, from the above explanations, one can understand that, the traditional conception of security is generally structured around the state, and how to defend and preserve its sovereignty and territorial integrity (Kankara (2024, p.251). This shows that, the concept of traditional security system was a system built by a society based on its traditional mechanism.

5.0 Aim and Objectives of the Research

The main aim of this paper is to enlighten the Hausa people in northern Nigeria and their governments, to ponder and reverse back to their traditional life, especially on the use of traditional security systems for better development of their society.

Other objectives for conducting this research are to:

 Explain the various importance of the traditional security system, which were used in the past in curving away the insecurity problems in Hausa land and Africa in general.

Make the society of Hausa people to recollect and remember the various uses of the traditional security tricks which were in use in the past olden days in providing peace and tranquillity in the Hausa society.

Explain to the world the vast cultural heritage of Hausa people and the Africans in general, on the possession of some traditional tricks which were in use and can still be use in bringing peace and harmony in the society, in respective of the modern ways.

Enlighten the Hausaland government that, mixing of the modern and traditional security systems can go hand in hand with each other to fight against the insecurity situation happening in the society of Hausaland.

6.0 Research Methodology

This research is a “Historical Research,” where by the past events are described in anticipation of using it to improve the present and future situations (Akuezuilo, 1993, p.7; Ado, 2019, p.17). To be in line with this type of research, therefore three types of research methodologies were employed in gathering information about this research. The first, is the observation method, whereby the researcher observed what happened with security situations in the past, in Hausa society and in the present day. The second method was the use of relevant related literatures, which discussed on the security challenges in the past and present day in Hausa society. Third, was the use of face-to-face interview and discussions method, whereby some people who were well acquainted with the knowledge and technical know-how on traditional security systems of Hausa society were interviewed, most especially on the ways forward in restoring peace and tranquillity in Hausaland.

7.0 Research Theory

This research is put under the theoretical framework of “Cultural Revitalization Theory”. Revitalization is a process of making something stronger, more active or more healthy (Hornby, 2010, p.1267). It is also a process of reclaiming and re-evaluating cultural practices, traditions, and values that have been lost or neglected or marginalized due to historical or contemporary factors (Hogan, 2006, p.304). Going by the topic of the research and the contents discussed, the “Cultural Revitalization Theory” is the best theory that fits for the research because it is also talking about the reclaiming and re-evaluating cultural practices, traditions, and values that have been lost or neglected or marginalized due to historical or contemporary factors.

 The idea of the theory of revitalization came into being in 1956, by Anthony F. C. Wallace (1923-2015), an American Anthropologist, when he published a paper titled “Revitalization Movements,” which explained the process of how cultures changes themselves. This revitalizations movement was termed as a movement which was deliberate, organised and conscious efforts were made by the members of a society to construct a more satisfying culture (Hogan, 2006, p.304).

Furthermore, it was believed that, the revitalization came about as a religious movement in Christianity. The religion served as a revitalization movement which arose in response to the misery, chaos, fear and brutality of life in the urban Greco-Roman cities. The movement provided new norms and new kind of societal relationships which were able to cope with many urgent problems. Examples of some movements which resulted to the occurrences of revitalization movements were; Methodist movement in England and United States (from 1738-1800), the Shaker movement in United States (in 1774), the Ghost Dance in the North American Plains of Indians (from 1888-90), the Sudanese Mahdist (in the late 19^th century), the Boxer movement in China (from1898-1900), the Mau-Mau movement in Kenya (in 1950s) etc.

The theory is of the view that, when members of a society felt that, their needs are not being satisfied, this process enable them to reorganise and re-establish a more fulfilling culture. This means that, despite its religious connotations, the theory can be used to pursue political, economic and social perspectives.

The main principle aim of the revitalization theory is change by rebirth or revival, especially on some prevalent issues from the past, to make it grow, develop or become successful again. It is further aimed at reclaiming and re-evaluating cultural practices, traditions, and values that have been lost or marginalized due to historical or contemporary factors.

Therefore, from the perspective of this research, the paper aimed at calling back for the use of the past traditional security system as a panacea for bringing back peace in Hausa land. It aimed at revitalizing and reviving the use of “charms,” which was lost and marginalized by the advent of the modern European systems of societal security.

 The theory is used as a frame work due to the view that, by revitalizing cultural aspects or cultural heritage of Hausa people, such as traditional belies on iskoki as architectural heritage and local customs, the Hausa communities can safeguard their unique heritage, as was the practice before this time. In other words, the present situations of using modern Europeans’ security systems and agents, such as armies, police, civil defence, immigration, customs, etc. and modern weapons, such as guns, helicopters, jets, etc., are not satisfying the need for peace in the Hausaland. Therefore, the use of the traditional security system is to be reorganised and re-established as a more fulfilling culture, which will satisfy the security needs for the present situation in the today Hausa society.

8.0 Types of Insecurity Challenges in Hausaland

Before indulging into the explanations on the traditional tricks for curbing insecurity in Hausaland, it is good to have a brief knowledge on the types of the insecurity challenges devilling the Hausaland.

Presently, there are more than ten insecurity problems that are disturbing the states of Hausaland. But, in this research, only five, which are the most piercing notable ones, are treated, as follows:

8.1 Armed Banditry

Banditry is an act of stealing and violence, which are done by an armed group of thieves, who mostly attacks travellers (Hornby, 2010, p.100). Those who are carrying out the act of banditry are called ‘Yan fashi (bandits) in Hausa language (Newman and Newman, 2020, p.300). In Hausa society, the criminals who engages in armed banditry are the Ҟauraye (thugs) and Ɓarayin Daji (bush thieves). In Hausaland, banditry was caused by injustice shown to less privilege villagers and Fulani herdsmen, by the security agencies, traditional rulers and politicians. Sometimes, conflicts occurs between the less privilege people in the cause of looking for daily livelihood, which results to arm banditry, for safeguarding self and community, and revenge for an attack (Rufai at el.,2024, p.340). Furthermore, marginalization of Fulani herders, villagers and some less privileged people, by depriving them of the booties of democracy, is also an attribute to the cause of arm banditry in Hausaland (Katsina et al, 2024, p.362).

8.2 Burglary

Burglary is among the insecurity problem which the Hausaland is presently facing (Katsina, 2016, p. vii). It is a crime done by entering a building illegally and stealing things from it (Hornby, 2010, p.189). For instance, in Katsina, the Ҟauraye (political thugs) are the burglars who are always being seen operating, in doing things like: burglary, reckless riding of motorcycles, lawlessness, smoking and selling of Indian hemp (Kankara, 2008, p.7).

8.3 Cattle Rustling

Cattle rustling is system of moving in group to make a rubbery by stealing cattle or sheep (Hornby, 2010, p.1300; Knight et al, 2002, p.480). Cattle rustling is one of the major concern in the insecurity situation in Hausaland today. The research conducted testified that, presently, the Fulani (cattle herdsmen) and Ɓarayin Daji (thieves hiding in the bushes) are the principle actors (rustlers) who are involve in the cattle’s and sheep’s rustling in Hausaland (Usman, 2017, p.20; Kankara, 2008, p. 4; Katsina, 2016, p. vii).

8.4 Kidnapping

Kidnapping (Cafkewa in Hausa language) is the action of abducting someone and holding him as captive. It is also refers to as the action of taking away of some persons, illegally and keep them as prisoners in order to get money before returning or releasing them (Hornby, 2010, p.820). In the case of Hausaland, most of the kidnappers are the unmindful criminals who are residing within the society, such as the Boko Haram (those who are trying to stop western education), the Fulani (cattle headers), the Ҟauraye (thugs), the Ɓarayin Daji (bush thieves) and the Cultist (Matsafa) who are the undesirable elements, kidnapping people to use them for rituals (Katsina, 2018, p.22; Usman, 2017, p.20;Kankara, 2008,4; Katsina,2016, p.vii). Research conducted revealed that, in Katsina alone, there are many Matsafa (Cultist) practicing cultism (tsafi) in the surrounding villages, most especially where Maguzawa (non-Muslin Hausa communities) are residing, practicing their Maguzanci cult (spirit worships) (Ado, 2016, p.8). Kidnapped victims are always given to dodo (monster) to drink its blood as ritual (Ado, 1987, p.15).

8.5 Terrorism

Terrorist are among the people causing insecurity in Hausaland (Katsina, 2016, p.vii; Usman, 2017, p.26). In Hausa language, the word terrorism is ta’addanci, while the actor committing the act of terrorism is ɗan-ta’adda (sing.) or ‘yan-ta’adda (pl.) (Newman and Newman, 2020, p.578). Terrorism is an unlawful use of violence and intimidation, especially against civilians, in pursuit of political aims. It is also regarded as the use of violent action in order to achieve political aims or force a government to act in the way the terrorists want (Hornby, 2010, p.1543). In the Hausaland, the terrorist are the Ɓarayin Daji (thieves residing in the bushes) who are residing in the bushes and come to the villages and cities to cause havocs to its residents and ran back to the bushes (Aliyu, 2024,p. 5).

9.0 Custodians of the Technical Know-How of Traditional Security Systems

As per as issues regarding customs and traditions are concerned, Hausa people are people that are always holding firmly on to their customs and traditions (Alhassan, 1988, p. 6). There are many traditions and cultures of Hausa people which they created and possessed since time immemorial (Gusau, 2023, p.10; Ado, 2009, p. 37; Gusau, 2010, p.3). These types of original customs and tradition were hardly thrown away by the Hausa people, to the extent that, wherever they may be found doing, they are easily identifiable on the way they practice them (Alhassan et al, 1988, p.6; Gusau, 2012, p. 12; Umar1987, p.4-5). Some of the custodians of Hausa people traditional security systems are:

9.1 Bokaye (Herbalists)

Bokaye (pl.) are Hausa herbalist, native doctors and traditional healers, who cure both spiritual and normal diseases by the use of herbs (Hornby, 2010, P.702; Newman and Newman, 2020:28; Garba, 1991:93; Shehu, 2013, p.4). Some considered Bokaye as Hausa traditional wizards, who can be able to fore-tell whatever that is going to happen in future (fortune-tellers) (Abraham, 1978:109). They can be able to see the invisible or hidden things and know the unknown by the use of their spiritual oracles (Gobir, 2013). Before the 19^th century, any issue that concern security of life and properties, Bokaye (herbalists) were the ones being consulted and they fore-tell everything about coming of any problem and give solutions on how to go about it, to solve it (Ado, 2009, p.42; Shehu,2013). More so, a Boka (singular) can give some spiritual materials for protection against any harmful issue, such as guru (a skin belt containing of some charm materials), which a person can tie round his waist, as a protections against any expected or un-expected dangers (Garba, 1991:94). These Bokaye (plural of Boka), up till now, are still available and operating in Hausaland. Many Historians of Hausaland believed that, Bokanci (the act of prediction and fore-telling things) is still a living tradition of Hausaland (Yandaki, 2015:243). Due to the observed tied relationship between Aljanu (spirits) and Bokaye (herbalist), Hausa people believed that Alajanu (spirits) are the children of Bokaye (herbalists). The assumption can be true by seeing the ways by which a Boka can always use and manipulate spirits, on the ways he so wished (Garba, 1991, p. 100: Ado, 2009, p. 43). As custodians of bokanci security tricks and technics, once bokanci tricks are use on the bandits and all the related undesirable elements, peace and tranquillity will surely be restored in Hausaland and African in general.

9.2 Mafarauta (Hunters)

 Farauta (hunting) is one of the first occupation which the Hausa people were engaged in doing for survival since the beginning of their arrival to Hausaland in the year 999 (Gusau, 2008, p.2; Ado, 2017, p.149; Alhassan, 1988, p.39; Ado, 2017, p149). Hunters (Mafarauta) are those people who hunts wild animals for food or sport (Hornby, 2010, p.736; Yahaya, 2006, p.53). They always goes to the bushes to hunt wild animals, birds and some dangerous creatures, such as lions, elephants, hyenas, monkeys and bamboos, snakes, etc. (Ado, 2009, p.38; Sayaya, 2013). Hunters are the custodians of most of the secrets of charms and special magical powers (Ado, 2017). They are also known for possessing secret codes, and conjuring tricks of mystic and magical powers, such as possession of Banten baƙin biri (loincloth of black monkey skin) which, if tied around the waist, can make a person to disappear and reappear on his own will (Dokaji, 1958, p.5; Garba, 1991, p. 111, Ado, 2009, p. 38; Sayaya, 2013, p.1; Alhassan, 1982, p.59). They do these, in order to be able to handle most of the wild life, which possessed spirits and devilish jinns (spirits) in them (Ado, 2009, p. 126). They can also use charm to tie (ɗaure) a bush and make it be un-trespassing by any animal or human being (Alhassan, 1988, p.40). These hunters, if allowed to use their charms, they can be able to bring about the end of insurgencies happening in Hausaland.

9.3 Mayu (Witches)

Mayu (pl.) or Maye (sing,) is a name denotes to the sorcerers or wizards or witches (Newman and Newman, 2020, p.183). Mayu (witches) are the people who uses witchcraft to apprehends someone soul and harm it by making the person to die in delirium (Abraham, 1978, p.670). Mayu in the northern Nigeria are very many and very powerful that, they have their Sarkin Mayu (King of Wizards). They can to cause mental disabilities which can result to confusion in the thinking.

9.4 Malaman Tsubbu (Islamic-Traditional Healers)

 Malamai (Teachers) is a plural word for Malam (sing.)(Teacher), which literary means teachers or teacher (Abraham, 1978, p.650). While, Tsibbu is a traditional way of healing with protective charms, amulets, etc., by making use of Islamic religious knowledge (Newman and Newman, 2020, p.246). In a general term Malaman tsubbu are learned Islamic teachers who mixes Islamic knowledge with traditional knowledge to give out medicines for protection against physical and spiritual diseases (Garba, 1991, p.104; Shehu, 2013, p.4). Before the advent of Europeans into the Hausaland, Malaman Tsubbu (Islamic religious teachers) were the ones providing protections against any physical, spiritual and environmental problems 9Kibiya, 2017). They had both the Islamic and traditional knowledge which they were using in dealing with any internal and external problems. They had the technical know-how of interacting with spirits and use them to solve all the physical and spiritual problems affecting the Hausa people and their environmental (Garba, 1991, p.103). Therefore, Malaman Tsubbu, can be utilized and call- upon when the need arise, to protect the Hausaland against any threatening insecurity in Hausaland.

9.5 ‘Yan Bori (Adherents to spirit possession cult)

Bori (sing.) is a cult of possessing spirits and ‘Yan bori (plural) are the devotee of the rites of bori cult and adherent to the bori cultism (Newman and Newman, 2020:29; Abraham, 19978:110). Some scholar of Hausa cultural studies considered bori (fetish) to be a traditional form of religion, whereby spirits (jinns or iskoki) are being respected and considered to be objects of worship, who supplies everything to its worshipers (Abdurrahaman, 2016, p.293). Bori cultism is one of the living security tradition that is still in practice in Hausaland, despite the advent of Islamic religion and European’s modern knowledge (Abubakar, 2012:15; Shehu, 2013, p.4). ‘Yandaki (22015, p.250) testified the fact that:

Although the Islamic influence has destroyed these beliefs,

others still persist. As a matter of fact, traditional beliefs have

for a very long time been involved in a kind of war with Islam.

Those that are still surviving and which are common to all Hausa

groups are: Bori cult (fetish), belief in camfi (superstitious) and tsafi

 (sacrifices to other than the one god).”

                (Yandaki, 2015, p.250)

In bori cult, spirits can be commanded to cure so many security problems of both the body and society in general (Abubakar, 2012:10). The spiritualist of bori cult (i.e.‘Yan bori) have the abilities of interacting with so many varieties of white and black devils and jinns (Sallau,2010, p.11; Zurmi, 2014, p.43). The cult can be use in warding off the security problems by sending several black spirits of gajimare (god of rain and thunder), inna (goddess of deformity), sarkin baka (king of hunters), kure (hyena spirit), gajere-kyambo (the short), etc., who are wicked in their dealings with human beings (Zurmi, 2014,p.43; Ado,1987, p.108). According to ‘Yandaki (2015, p. 250), the bori officials can be found all over Hausaland, they can be summoned and called upon, in the need arise, to use their traditional technical know-how on the bandits, to restore the past glories of peace and tranquilities in Hausaland and Africa in general.

9.6 ‘Ýan Tauri (Body Shielded Persons)

‘Yan-Tauri (Persons with Shielded Body) are people who are saturate with charms, which makes their body’s skin to be spiritually tough and resistant to any cut by any iron objects, be it knife, cutlasses, sword, shaft pointed objects like spears, arrow and even metal ammunitions, such as of guns, etcetera (Newman & Newman, 2020, p.236; Ali, 2017, p.5). In Hausaland, a famous ɗan-tauri (spiritually shielded-skin person) does not have any fear for attacks by someone using any metal weapons or any material made from iron (Bunza, 2006, p.51; Ali, 2017, p.5). Research revealed that, presently in this 21^st century, ‘yan-tauri (spiritually shielded-skin persons) are not being patronise in wars, they are only reduced to being ‘yan-banga (political thugs, guarding politicians), masu gadi (night watchmen who guards some important places), dogarai (emirs body guards), etcetera. (Bunza, 2006, p.51). Therefore, if these type of security agents are to be re-patronised, to be the security guards for the states of Hausaland, surely all the insecurity issues in Hausaland will be discarded.

9.7 Gardawan Dabbobi (Wild Animals Termers)

Gardawan Dabbobi are wild animal’s termers who are having some outstanding and impressive qualities of abilities and capabilities of apprehending wild animals and play with them, any how they wished (Ado, 2009, p.121; Ado, 2014, p.36). Gardancin Dabbobi (act of wild animals terming) is an act of showing bravery or strength. It is an occupation done by mixing the technical know-how of the traditional knowledge and Islamic knowledge. The mixture makes them to excel in wild animals terming (Ado, 2015, p.418). Some of the wild animals which Gardawan Dabbobi (wild animals termers) apprehends and plays with them, are the hyenas (kuraye), striped hyena (siyaki),monkeys (birai), chimpanzees and gorillas (bika), snakes (macizai), etc. (Nasarawa,1997, p.9). A gardi (sing. of wild animals termer) can command wild animals, to go an errand and do whatever they are commanded to do (good or bad), into a town or anywhere, and come back successfully (Ado, 2017, p.152). Since such is the case, why not being called by the government of Haudaland, to send wild animals to kill all the bandits, cattle rustlers, and all the security treats persons, so that people can be in peace?

9.8 Practitioners of Traditional Occupations

 In Hausaland, apart from the specialist, who possessed some of the technical know-how in the arts of curving and warding off of terrorisms and other related insecurity problems, there are some others practitioners, who are practicing some traditional occupations, who are also in possessions of all the traditional techniques for securing life and properties, as follows:

First of all, there are maƙera (Blacksmiths), who are among the practitioners of the traditional occupations in Hausaland, who also experts dealing with charms (magani). The charms they possessed, are believed to be curing many spirituals and non-spiritual diseases (Shehu, 2013, p.4). They are the people who uses fire to conduct their occupation of moulding iron anyhow they wish (Lawan, 2012, p.43; Alhassan, 1988, p.52). Maƙera can play with fire and command the fire to do or not to do what they want (Gusau, 2012, p.59). Therefore, this class of special people can be used by the government to end the insurgencies in Hausaland.

Secondly, there are Wanzamai (Barbers) who are also believed to be having some technical know-how in curing of so many human diseases and some mystic tricks which they use in securing the wellbeing of Hausa people (Sallau, 2010, p.42; Lawan, 2012, p.48). One their popular trick which they are known to have possessed is leather pouch trick. They can send their leather pouch (a bag containing barbing materials) to an errand) to perform some wonders and come back home safely (Lawan, 2021, p. 49; Gusau, 2012, p.64). Therefore, without any doubt, Wanzamai, if fully utilized, are good material that can be used in curving the problems of insurgencies happening in Hausaland.

Thirdly, another powerful group of traditional occupation practitioners in Hausaland are the Maɗora (bone-setters, who sets broken bones). In their acts of ɗori (setting of broken bones), they can attend to a person from a far distance place and set his broken bones. They can break and re-set the bones for both human and animals (Gusau, 2012, p.65). To cut short, Maɗora are professionals in their field, and therefore, if fully utilized, they aid in reviving the peaceful co-existence in Hausaland. They can use their tricks to harass all the bandits, thieves, thugs, etc., by way of breaking their bones from far away. This will make the bad elements to be in agony and will not be able to make any havoc again in Hausaland.

To cut it short, nearly all the Hausa traditional professionals in various occupations, such as farmers, butchers, animal herders, cloth dyers, leather workers, sculptures, etc., are having some tactical techniques, which they use in safe-guarding the continuations of their occupations, the wellbeing of the practitioners and the society in general (Sayaya, 2013; Yakubu & Gafai, 2017). The government of Hausaland can summon them and organise them, to face the undesirable elements, to bring an end to their havoc in Hausaland.

10.0 Traditional Security Tricks and Technical Know-How for Preventing Insurgencies

In this section, the proposed tactics and tricks to be employed as solutions for the security challenges in Hausaland, have been stated and explained. Furthermore, their effects and powers in preventing insecurity challenges in Hausa society were also buttressed. The tricks are arranged in alphabetical order, as follows:

10.1 Dodo Trick (Monster)

Dodo (monster) (sing.) or dodanni (pl.) (monsters), are goblin or black devils or evil spirits which appear to human beings in form of a monster, which frightens human beings (Abraham, 1978, p.219). (Newman and Newman, 2020, p.55). It can be in a form of an object which can inspire fear and timidity A dodo (monster), as a ritual black magic (witch), is believed to be drinking human blood (Ado, 1987, p.15). Most of the practitioners who are in the custody dodo magical tricks, are the Mayu (witches), Mafarauta (hunters), Gardawan Dabbobi (wild animals’ termers) Bokaye (native doctors) and ‘Yan bori (fetish). All these practitioners can be called upon to revive their tricks to face insurgencies in Hausaland in northern Nigeria. The practitioners, if called upon, they can send their dodo tricks in form of fatalwa (gobolin) or gajimare (god of rain and thunder) or inna (goddess of deformity) or sarkin baka (king of hunters) or kure (hyena spirit) or gajere-kyambo (the short), etc., who are wicked in their dealings with human beings (Zurmi, 2014,p.43; Ado,1987, p.108). These monsters, can drink blood of the bandits and their associates or inflict deformity on them or frighten them and bewitch them in form of some wild animals or goblins etc. These witches will make them to run away and stop coming to Hausaland for banditry, cattle rustling, theft, and any other related insurgencies.

10.2 Duba Tactic

Duba sorcery trick (or fortune-telling) is an evil magic arts done to forecast things that may happen in future (Longman, 2003, p.635). Duba trick (fortune-telling) can be done in many ways in Hausa society, but the most populous way is the one that is done by using laterite sand to mirror or forecast things and issues yet to happen (Sa’id, et al (editors), 2006, p.108). Since the time immemorial or before coming of Islamic religion and Europeans, Hausa people were using duba sorcery to forecast what will happen or what will befall on to Hausa society, in the years to come, be it good or bad. In the past, before 18^th century, nearly all practitioners of traditional occupations in Hausaland were engaged in duba (sorcery). The Chief sorcerer (Sarkin duba), who is also the witch doctors of the clan practicing this type of occupation (i.e. Sarakunan duba), were the principle actors in finding out all the unseeing events to befall on the Hausa people and their society (Galadanci, 2011:81; Ibrahim, 2012:58). For instance, in bokanci occupation, Sarkin Bokaye (Chief Sorcerer) can be able to forecast all the forth-coming events that may occur to a person or society or even a nation (Garba, 1991:93). Before coming of Islam (in 18t century) and Europeans (in 19t century) in to the Hausaland, there was no insecurity challenges, due to the frequent use of duba sorcery ticks. In those days, Bokaye were doing the needed provisions of security protections to individuals and the Hausa society, and give solutions to the occurrences of the events to befall the Hausa society (Aliyu, 2012:192). Alas! As the act of using sorcery was discouraged and marginalized, as a security apparatus, by the coming of Europeans, all insecurity challenges resurfaced into the Hausaland (Bakori, 2015:11). This means that, once the use of duba is revitalized in Hausaland, all the insecurity challenges will be taken care of and it will be a by-gone history.

10.3 Kafi Trick

Kafi (barricade) is an act of barricading an area, by way of burying or hanging a certain prepared charms, in front of a house or compound or farm or even a whole town ( Sa’id et al (editors), 2006, p.224; Newman, 2020, p.121). The charms buried, is for the security and prosperity of the house or even a whole town (Abraham, 1978, p.447). Nearly, all the Hausaland professionals knows the techniques of making kafi. Prominent among them are the ‘Yan Bori (fetish) and Malaman Tsubbu (Islami-traditionalist). The moment they peg or burry or hang the charms of kafi, a whole town can be barricaded and all the bad and undesirable elements cannot be able to enter it. Once barricaded, no one can be able to do any havoc to its people, animals and all the properties in it (Bunza, 2006, p. 50). Therefore, revitalizing the use of kafi trick, will surely ward off all the bandits, thieves, etc., against doing any havoc to the Hausa society and the northern Nigeria in general.

10.4 Kau-da-Bara Trick

Kau-da-bara (diversion of attention) is a protective charm against any attack or being wounded (Abraham, 1978, p.505). It is use as a spell which takes away ideas and bad plans from the mind of the attacker (Newman, 2020, p.131). It believed to be a charm which gives protection to the human body, animals and environment, against being inflicted with some diseases, invading of a person, or doing any havoc to him (Sa’id, et al (editors), 2006, p.588). Some scholars regarded it as a charm which gives protection against being attacked by an enemy, who may want to invade a town or city by using weapons (Aliyu, 2018, p.55). With the possession of kau-da-bara charm, no any enemy can have the idea or have a successful plan on attacking you. Therefore, kau-da-bara security trick can be revived and be used in the present 21^st century, to safeguard the Hausa society of northern Nigeria and anguish terrorism.

10.5 Layar-Zana Trick

Layar-Zana (Invisibility charm trick) is also known as ba-duhu (keep in darkness) in Hausa language (Newman and Newman, 2020, p.16). It is prepared in a form of an amulet, wrapped in a leather skin of animals, preferably with the skin a black monkey, which is being tied round the waist, above the pelvic giddle (Ado, 2009)

 This type of charm, once acquired, can makes people to spiritually disappear and reappear at any time of their wish. The possessor can be able to pierce through the wall of a house (or a room) in his invisible form, without any hindrance (Ado, 2009). Most of the professionals, who are in the possession of this type of charm trick, are the Mafarauta (hunters) and Gardawa (wild animal termers). These professionals can be called upon, to use their charm tricks to prevent any insecurity treat. Therefore, revitalising of the charm trick of layar-zana can be one of the panacea for bringing back the lost glory of peace in Hausaland in northern Nigeria.

10.6 Sagau Trick

Sagau (hands’ stiffen charm)is a hands’ hooking leather charm trick, which is usually being worn on the upper arm of a person, as a wrist-bangle, with the principle aim of stiffen the arms of one’s opponent, who is striking to make a harm (Newman, 2020, p.206; Abraham, 1978, p.760). Some scholars on the studies of Hausa traditional medicine, regarded sagau as a type of charm which, if one is having it, the hands of his prey cannot reach him (Aliyu, 2018, p.52). In other words, anybody who possesses sagau would always be in protective mood. No one can harm him by beating with hands or kicking with legs or with any weapon (Sa’id et al (editors), 2006, p. 382). Whoever (an opponent) that tries to do that, his hands or legs will get hooked, stiffened and eventually fall dawn (Bunza, 1999:166). This was the type of charm trick which Hausa people were using as a security device in protecting themselves from all kinds of vulnerability or insecurity treats before 18^th and 19^th centuries (Bunza, 1990:178). With this system, Hausa people were secure, against any intruder, who may come into the Hausa society to harm them. But, in the present days of 21^st century, Hausa people are marginalized by the government of Hausaland, from the use of sagau for self-protection. This is one of the reason why, the people of Hausaland in northern Nigeria, are always vulnerable to security treats. If people are encourage to get sagau charm trick and use it, the whole Hausa people will be self-secured from any insecurity treats.

10.7 Shashatau Trick

Shashatau is an act of being foolish charm trick, which is prepared with a form of weed (Jussicean villosa) and use in warding off results of wrong doings (Newman, 2020, p.218; Abraham, 1978, p. 804; Shehu, 2012, p. 9). The shashatau weeds charm trick can be put in the mouth or soaked into water and birth the bandits or cattle rustlers or thieves or kidnappers or any terrorist caught. This will make them not to recommit the undesirable acts again. If such is done, sanity will rain in the Hausa society. Therefore, by revitalizing the use of shashatau, the Hausaland in northern Nigeria will be in peace again

10.8 Tauri Trick

Tauri (body shielding trick) is another security charm device being used by Hausa people for self-defence. It protects body from the vulnerability of any sharp objects, such as knives, machete, cutlass, spears, arrows etc. (Atuwo, 2014:3; Aliyu, 2018:5; Sa’id, et al (editors), 2006:433). Research conducted revealed that, once a person possesses tauri charm trick, there is no any sharp weapons or any pointed objects that can pierce through him (Aliyu, 2008:55). Apart from individual who possesses this charm apparatus, some professionals, such as: Gardawan Wando (Pantomimes players) and Mafarauta (hunters) etc., are also among the group of traditional security agents that are known for actualizing the tauri charm trick. They are always in a ready mood to face vulnerable things, such as sharp objects (knives, machetes, spears, etc.), wield animals, thieves, kidnappers, etc. (Zurmi, 2014:4; Aliyu, 2016:16). By revitalizing the use of tauri charm tricks in Hausa society, means making the Hausa society to be a hitch-free society from any vulrinavily of insecurity challenges. Once acquired, everyone can be self-defensive against phobia of bad “societal eggs,” such as Boko Haram people, thieves and kidnappers, etc.

Finally, from the above research, one can understand that, Hausa society of northern Nigeria was a land of traditions, full with cultural activities, which was practiced for the development of the society. Due to the presence of its cultural security tricks, which were used in the past, it was free from the vulnerability of insecurities. Therefore, for peace to rain in the present situation of insecurity in the society, there is the need to revive all the traditional security tricks, to be used, to return the past glories of peace in Hausaland of northern Nigeria.

11.0 Research Findings

After conducting this research, it was it was found out that:

First, the Hausa people are still in possession of their past olden days traditional security systems and tricks, which they were using in protecting themselves and their environment from the vulrinavily treats of insecurities.

Secondly, there are still some fewer people, such as the professional in the fields of traditional occupations, who are still practicing the use of traditional charms tricks in safeguarding themselves, their household, their occupations and the places they carry out their occupations.

Third, despite its importance in bringing peace into Hausaland, the traditional security systems of Hausa people was marginalised and discouraged from being use, due to the advent of Islamic religion and Europeans’ civilizations. In other words, instead of encouraging the use of traditional security systems of Hausa people, the Hausa society was only encourage to be using Islamic addua’a trick (prayer) in 18^th century and modern European’s weapons in 19^th century (Batagarawa, 2024,4; Shehu,2013,p.6; Kibiya, 2017, p.8). These two civilizations were made to replace the traditional ones.

Fourth, the traditional security systems of Hausa people can still be revived and be use to safeguard the Hausa people and Hausaland against the existing insecurity problems. It is believed that, due to its effectiveness and importance, it can bring back the desired peace needed for the development of Hausaland.

Finally, the two security systems, traditional and modern (Islamic and Europeans) can be use concurrently by joining hands together to achieve the desired goal of bringing back the past glory of peace and tranquilities in Hausaland of northern Nigeria.

12.0 Recommendations

The government of the Hausaland should encourage the use of the traditional security systems for safeguarding self, families and towns, since it has been an effective system that was serving the society in achieving its security purposes and needs in Hausaland in its past life.

More so, the government of Hausaland should summon the professionals who are well versed in the knowledge of tradition security skills to be part of the security agents who should be given security to the Hausaland.

The people of Hausaland should give total support to the use of traditional security systems, both material and non-material, by accepting to be given the tricks and be joining vanguard when the need arise. They should not just sit down and hold their hands to watching the undesirable elements killing them and destroying their properties

Again, the government of Hausaland should encourage the practitioners of occupations to be mixing the traditional security systems with that of Islamic ones to achieve the desired goals. It was testified that, despite the advent _of Islamic and Western Civilizations in to Hausaland, most of the Hausa people are still mixing their cultural values with the Islamic ones. Some scholar of Hausa cultures, such as; Garba, 1991, p.104 and Shehu, 2013, p.4) testified the fact that, Malaman tsubbu (learned Islamic teachers), were the ones giving out physical and spiritual protections against any vulnerable treats in Hausaland. Therefore, involving them to bring an end to the present security problems in Hausa land will be a welcome idea.

13.0 Conclusion

This paper treated issues about the revitalizing the use traditional security systems and apparatus of Hausa people, which were being in use in the Hausa society of northern Nigeria before the advent of two prominent world civilizations of Islamic religion in 18^th century and Europeans’ in 19^th century. The background of the research was discussed, where by the problem which triggered up for the research was explained. The aim and objectives of the research was also buttressed. The paper further buttressed out the types security problems which are presently facing the Hausaland. It also brought out the traditionalist in Hausaland who are the custodians and the possessors of the technical know-how on the traditional security in Hausa society. Furthermore, it discussed on the assumed traditional security tricks which, if revitalized, will be the panacea for curving all the challenges of insecurities in Hausa society in northern Nigeria. Finally, the findings of the research and some advises for ways forward, about the insecurity problems in Hausaland, were give.

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