Talk:Middle Belt

Central Nigeria

The Middle Belt of Nigeria can be refered to as central Nigeria. Earlymen 05:07,14 August,2010 (UTC).

To add to article: a map

It is ridiculous and unencyclopedic that there is no map in this article. 173.88.246.138 (talk) 12:58, 23 September 2020 (UTC)

Hi. This link --> please click here, has the precise map of the Middle Belt. If you or someone could help convert it to a .SVG image, that would help. Kambai Akau (talk) 20:19, 29 July 2023 (UTC)

Indigenous?

@Kambai Akau When you say "indigenous" to the Middle Belt, what do you mean? Ill try and find historical sources to verify the indigeneity status of the Fulbe using your definition. Thanks. BlueSahelian (talk) 01:52, 28 July 2023 (UTC)

Hi BlueSahelian. Indigenous people are generally defined as the original or first inhabitants of a specific geographic region or country. There are a few key characteristics that make a people indigenous to a place: 1. Historical presence: Indigenous peoples have a historical connection and continuous presence in a particular territory prior to the arrival of colonial or settler populations. They have inhabited the land for generations and have deep roots in the area. 2. Distinct cultural identity: Indigenous people possess a unique cultural, social, and linguistic heritage that sets them apart from other groups. This includes their traditional knowledge systems, customs, beliefs, languages, and traditional practices that have been passed down through generations. 3. Land-based livelihood: Indigenous communities often maintain a strong relationship with the land, relying on it for sustenance, economic activities, and spiritual or cultural practices. Their identity is intrinsically tied to the natural environment, and their traditional knowledge of the land and its resources is an integral part of their cultural foundation. 4. Self-identification: Indigenous people usually self-identify as such. They may have their own collective names, nicknames, or terms in their indigenous languages that differentiate themselves from other groups. This self-recognition and self-identification play a crucial role in recognizing and upholding their unique rights and interests. 5. Marginalization and historical injustices: Indigenous communities have often faced marginalization, discrimination, and historical injustices due to colonization, forced assimilation, displacement, or loss of land rights. Their distinct history and experiences of colonization set them apart from other populations and contribute to their status as indigenous peoples. It's important to note that while there are commonalities among indigenous communities worldwide, each group has its specific cultural, historical, and social contexts that shape their identity and relationship with their ancestral lands. Back to the Middle Belt: Do you think the Fulɓe fulfil these five prerequisites of an indigenous population? If yes, please show evidences to prove that the elders of the Middle Belt who speak of marginalization by the northern groups which are largely Hausa, Fulɓe and Kanuri also consider the Fulɓe as an indigenous population in the area. Kambai Akau (talk) 16:13, 28 July 2023 (UTC)

Thanks for the reply. I have a few questions, if you dont mind.

Regarding (1),

What is the cut-off point? As in, what is the latest century in which a group settling in the Middle Belt could still be considered indigenous?

Regarding (2),

Can a group remain indigenous if they (willingly) adopted another's language, culture and (traditional) religions?

Regarding (3),

Because of "Modernisation", can a group remain indigenous if less than 2% of its population fit this requirement. Or should ancestral activities apply?

Regarding (5),

can a group remain indigenous if they are not currently "marginalised" or have never been?

Is it possible for a group to be considered indigenous despite having marginalized other indigenous groups in the region?

Lastly, are all the groups in that list really the "first" inhabitants of this region? Or even any settlement in Nigeria? AND do they all fit all 5 requirements? BlueSahelian (talk) 19:50, 28 July 2023 (UTC)

Sorry for the delayed reply BlueSahelian. My reply is going to be rather a bit lengthy.

Regarding (1),

There is no specific time requirement to be considered indigenous to an area. Indigenous status is usually determined based on historical and cultural connections to the land, ancestral ties, and traditional relationships with the environment. Different regions and organizations may have varying criteria for indigenous recognition. It's essential to approach the topic with sensitivity and respect for the unique histories and identities of different indigenous communities.

Regarding (2),

The question of whether a group can remain indigenous if they willingly adopt another's language, culture, and traditional religions is complex and can be subject to various interpretations. The concept of indigeneity is often tied to a specific connection to a particular land or territory, historical continuity, distinct cultural practices, and self-identification. Sometimes, indigenous groups may choose to integrate aspects of other cultures into their own while still maintaining their core identity and connection to their ancestral lands. This process is known as cultural exchange or hybridization and can be a natural part of human history and development. However, it's essential to recognize that the term "indigenous" is not solely dependent on specific cultural practices or language. Colonialism, forced assimilation, displacement, and other historical factors have profoundly impacted indigenous communities, leading to complex situations where some groups may adopt elements of dominant cultures for various reasons, including survival or preservation of their traditions in the face of adversity. The recognition of indigenous identity should involve respectful engagement with the communities themselves, their history, and their perspectives on identity. Each case must be examined with sensitivity to the unique circumstances and the autonomy of the people involved. The key is to ensure that the rights, cultural heritage, and self-determination of these communities are respected and upheld, regardless of the cultural elements they have chosen to adopt or retain.

Regarding (3),

The concept of indigeneity is more than just a numerical percentage of the population fitting certain criteria. While a small population size can be a challenge for some indigenous groups, it does not necessarily invalidate their indigenous identity. The key factors that define indigeneity are typically tied to historical and cultural connections to a specific territory, distinct cultural practices, and self-identification as indigenous. Modernization and various historical factors can indeed impact indigenous communities, leading to changes in population size, cultural practices, and lifestyle. However, it's important to approach this issue with sensitivity and understanding of the complexities involved. Ancestral activities and practices are essential aspects of many indigenous cultures, and they often play a crucial role in maintaining their identity and connection to their heritage. Recognition and protection of indigenous rights should be based on principles of respect for their autonomy, cultural heritage, and self-determination.

Regarding (5),

Yes, a group can still be considered indigenous even if they are not currently marginalized or have never been marginalized in the past. The term "indigenous" refers to the original or native inhabitants of a specific region or territory. It is based on historical and cultural connections to the land, distinct cultural practices, and self-identification as indigenous people. Marginalization, which often results from historical injustices and ongoing inequalities, is unfortunately a common experience for many indigenous communities around the world. However, not all indigenous groups have experienced the same level of marginalization or oppression.

The question of whether a group can be considered indigenous despite having marginalized other indigenous groups in the region is a complex and contentious issue. Historically, indigenous communities have sometimes interacted with one another in ways that involve power dynamics, conflicts, and even marginalization of one group by another. These interactions might stem from competition for resources, differences in cultural practices or beliefs, or historical rivalries. However, if a group that identifies as indigenous has engaged in actions that marginalize or harm other indigenous communities in the region, it raises ethical and social justice considerations. Such actions should be critically examined and acknowledged.

Lastly, as stated above, the question of being indigenous to an area is based on historical and cultural connections to the land, distinct cultural practices, and self-identification as indigenous people. All the groups in Nigeria may not fit into these five criteria to be called "indigenous", but for the fact that there is no contention to the fact which establishes them as being indigenous, leaves no doubt that they are indigenous to the areas they hold as their motherland. These groups might not be the firsts to live in their present areas, but they are known to be indigenous to those areas by common knowledge. If the other ethnic groups around recognize them as kins, to me, that is enough testimonial to establish the indigeneity of a people in a region. Kambai Akau (talk) 16:26, 29 July 2023 (UTC)

Thank you very much for this reply. It was lengthy so I hope you forgive me for replying back with a lengthy one of mine. And I hope you excuse me for my delayed response as I had to consult a number of books.

Firstly, I want to start by providing historical sources showing that Fulbe have been in the areas considered part of the Middle Belt (as provided in the Wiki) as far back as the 13th-century:

• "The earliest known reference to the Fulani in the east, beyond the Hausa states, is the arrival of a party of Fulani as envoys of the Emperor of Malle at the court of Kanem (modern-day Borno state and northern Adamawa state) during the reign of Kachim Birir (c. 1242-1262)." By Martin Njeuma pg. 18
• "towards the end of the sixteenth century Fulani became numerous in western Bornu, and some inflitrated into Adamawa, and the lower Gongola where they settled among the Jukuns." By Martin Njeuma pg. 18. This suggests Fulbe were a part of Kwararafa.
• "the title Magajin Leka was that of the Fulani governor of the Songhai province of Kebbi." By Kirk-Greene pg. 239. This suggests Fulbe had been in Kebbi long enough to even have an official title reserved for them and as far back as the 15th and 16th centuries.
• "the Ba'en clan, preserve the tradition that its ancestors were driven out the Damaturu neighbourhood by the Kanuri in the 14th-century and entered Adamawa by the Yedserem valley. It seems that the main penetration, however, did not occur till the eighteenth century, though there were advance parties in Bornu and Bauchi during the fifteenth century." By Kirk-Greene pg. 429.

If we were to accept these historical sources, it would suggest that the Fulbe people have a longer presence in the Middle Belt region compared to the Bariba, Tiv, Gwari, Marghi, Ngas, Kilba, Higi, and Hune communities, possibly predating their arrival. According to many accounts, the Fulbe are described as living harmoniously among the various groups they encountered, with some historians, like Kirk-Greene, even noting that they were so subservient that they agreed to the jus primae noctis. This amicable relationship fostered intermarriages, which became common wherever the Fulbe settled. They frequently integrated with the local populations they lived alongside. The first Emir of Muri was even Chamba apparently. Fulbe also suffered from invasions and slave-raids from other groups, notably the Batta. These threats often forced them to abandon their settlements and seek refuge with other neighboring peoples, with one instance being their temporary cohabitation with the Verre to jointly defend against the constant harassment and displacement inflicted by the Batta on both groups.

The dynamic of cultural interaction and adaptation was not exclusive to the Fulbe; it was a common pattern observed among numerous ethnic groups that migrated and settled in the Middle Belt region. In order to coexist peacefully with the local communities, these groups often had to establish relationships with the people they intended to live alongside. As a result, we can see examples like the Marghi adopting various cultural practices and religions from the indigenous groups they encountered. In fact, many ethnic groups in the Middle Belt practice the Jukun traditional religion (or a variation of it).

Now on the topic of the 19th-century jihad. I understand the sensitivity of this topic. I sympathise with the peoples that were exploited in the name of this violent "jihad". I do believe the jihad in Hausaland might have started with some justifications, it swiftly transformed into an imperialistic endeavor. In regions like Adamawa, the noble cause was tainted by imperial ambitions early on. All the original jihad leaders shared this view also, namely Usman, Bello and particularly Abdullahi (who even abandoned it out of disgust 3 years in but later returned).

It's crucial to acknowledge that the 19th-century jihad, although often associated with the Fulbe, had significant negative impacts on the Fulbe community itself. The cattle-herders were forced to abandon their cultural traditions and ancestral occupation. Those who resisted faced heavy taxes and discrimination, similar to the treatment endured by non-Muslim populations, essentially being relegated to "dhimmi" status. Today, they constitute majority of the cattle-herders in Nigeia and many remain non-muslim, particularly the Wodaabe.

I have more to add but I think it is long enough. Again, I apologise for this lengthy and delayed reply. Thank you for engaging with me tho. BlueSahelian (talk) 18:03, 31 July 2023 (UTC)

It gets more complex when certain elements of history still remain much alive in the present, BlueSahelian.

There is little or no doubt that the Fulbe had been present in the Middle Belt for centuries now, because the historical documentations have evidences to show. However, we have a similar situation with the Jews who were dispersed from their homeland about 1,800 years before the founding of the State of Israel in 1948. The Jews had been present in parts of present day Germany and other parts of the world for centuries and have contributed significantly to the cultural and intellectual life of these places as the Fulbe, yet, are usually not considered indigenous to these places (sorry I have no citations to backup at the moment). The reason being that the term "indigenous" is usually associated with the original inhabitants of a particular region before the arrival of external groups.

The Gbagyi are known relatives of the Nupe, and the Nupe are distant relatives of the Yoruba and Igala. So, the Gbagyi-Gbari (Hausa: Gwari) cannot be said to be recent migrants in the region. They are in fact among the oldest inhabitants of the Middle Belt alongside the Jukun and Plateau groups. You must have known about the Nok Culture. Archaeologists relate the arts of Ife, Bida, Benin, Osse and Igbo-Ukwu as successors to the Nok Culture. Linguistically, these groups are all interrelated and historically, they all say their stories about their origin in interrelated manners. I don't know if you are getting the sense I am trying to make. Some of these groups cannot even tell you from oral history where they came from, and if they tell you where, it wouldn't be from somewhere far away from their present habitation. These, if you agree with this point, are characteristics of indigenous groups which had been present long enough in a region to forget their original places of migration because everyone migrated, but some just migrated before others and hold that very right firmly enough to be called "indigenous" groups. The Tiv and Samba (Chamba) arrived late in the region and contributed to the weakening of Kwararafa but these groups were able to hold onto the land as theirs after displacing or assimilating the indigenous populations (even though this had been a source of crisis between them and the groups they met till this very day, especially the Jukun, Etulo and others). At the same time, there was an influx of migrants from Kanem-Borno including Fulbe and Hausa (Abakwariga) into the Adamawa-Taraba axis more than ever before between the late 17th and the early 19th century before the formation of Wukari Federation in 1840. The West African history books and Kano Chronicles have much more to say. The point I am making is that before these groups came, there were those who were in the regions who are called the "indigenous" groups.

Summarily, depending on one's point of view, the term indigenous could be applied to the "first" inhabitants or "first" and "second" inhabitants, depending on who is defining it. The "first" inhabitants would see themselves as "the indigenous people" (e.g., the Jukun) while the "third" inhabitants (e.g., the British Imperialists) would see the "first" and "second" (e.g., the Fulbe) inhabitants as "indigenous groups". But I think it would be unfair not to recognize the rights of the "first" inhabitants in this. And for the "second" inhabitants, I don't know what to say, but I feel they could see themselves as fellow citizens and respect the right of the "first" inhabitants as title bearers to the term "indigenous", for the sake of giving the first born his due birthright. I really respect your willingness to go discuss this with open mindedness too. Kambai Akau (talk) 20:09, 1 August 2023 (UTC)

According to Gbagyi oral tradition, they came from Bornu but were forced out. I found it in this book. It might be the oral tradition of only a subset of Gbagyi people tho.

I understand where you are coming from, I just think it might be inconsistent, as Fulbe for sure did come from outside the Middle Belt but so did the Marghi and Tiv yet these two groups are considered "indigenous" but not the Fulbe. They both settled later and both have oral traditions of coming from outside the region. They also fall under the "second" category tho right or should they be considered "first". If they are considered "first", can you please give me a few other examples of ethnic groups considered "second"? BlueSahelian (talk) 19:30, 2 August 2023 (UTC)

Yeah, BlueSahelian. Different folks, different stories. Oral stories are often not consistent, even though some carry elements of truth. Religion also plays a role in tales of origin. But solid evidences like archaeological findings, genetic samples, socio-ethno-linguistical relationships are more trustworthy to me. Again, the issue of indigeneity is a bit twisted as earlier stated. The issue of the Tiv and Marghi being considered "indigenous" and not the Fulbe sounds somewhat awkward but quite sensitive. There are political implications. This, I don't want to go into because it is going to be an endless discussion. About "second" inhabitants, outside of the Fulbe are the Tiv in Jukun land and Samba (Chamba) in Kuteb land in Taraba. These are two examples I can mention at the moment. But take note: the Tiv have "Tiv land" in Benue and Samba have "Samba land" in Taraba and Adamawa. But does "Fulbe" or "Fulani land" exist in the Middle Belt? I don't know because I have never heard of it. Sure, I know of emirates like Sokoto, Adamawa, Ilorin, Gombe, Muri, but the Fulbe exist among already established ethnic groups which claim ownership of the land. Please correct me if I am wrong. If this is the case, then we have a "landlord - tenant" sort of situation, wherein, the landlord wouldn't want to relinquish ownership rights of the house no matter how long the tenant lives in his house, but both could live together as long as they would. Remember: the jihad, slave raids, colonial history are topics whose flames still burning today. Almost all hands point towards the Fulbe for the role played in these. It is unfair to say an entire group was responsible for that, but that is part of the realities we have to contend with as humans. Kambai Akau (talk) 00:59, 3 August 2023 (UTC)

The Fulbe do have "Fulani land". I consider all the settlements established by Fulbe as such. A few examples are Gurin(Adamawa), Binji(Kebbi), Dukku(Gombe), Ribadu(Adamawa), Rumirgo(Borno), Yola(Adamawa) and Girei(Adamawa). These are just the ones I am personally familiar with but similar settlements can be found all over the Middle Belt. One prevalent Sokoto policy was the establishment of Ribats. These forts were found ALL over the place. Binji and Girei were originally established as ribats and later expanded. Settlements like Gurin, Dukku and Rumirgo are known Fulani towns in respective states and were known as such even before the jihad. Not to mention the numerous small Fulbe pastorialist settlements, again, found in the entirety of the region. BlueSahelian (talk) 01:59, 3 August 2023 (UTC)

I got the gist, BlueSahelian. In Southern Kaduna, there are also Fulbe towns of such in Jere, Lere, Laduga and so on, but these towns are majorly islands within groups which lay claim to the land. You have done well in providing written testimonials from colonial times, pointing out that these people who lay claim to the land also migrated from elsewhere which I agree with, and added that everyone migrated from somewhere but some just happen to be present before others were. I understand the severity of this topic and I wouldn't want to go any further with it. But here is an example of what I mean. The issue of who is "indigenous" to the Middle Belt has been overly stated by spokes persons of the Middle Belt who are acclaimed "indigenous" people, and the Fulbe are always regarded as "far/core northerners". In conclusion, regarding where the Fulbe then, are indigenous to, there are countless articles written and are present on the internet, pointing to the Senegambia-Mauritania axis as the birthplace of the language of the Fulbe, Fulfulde/Fula. One of such is  this. They could be said to be indigenous to that region, even though they have come to settle in other places including the Middle Belt of Nigeria. I had to sacrifice much time to this discuss even with tight schedules because I wouldn't want to keep you waiting for long without a reply; it isn't the best. The aim of the discussion, to me, is to make clarifications about my point on "Who is indigenous to the Middle Belt", and I do not know if my replies were good enough, but I hope someone else could take over the discussion from where I stop. Thanks too for your time. Migodake! Kambai Akau (talk) 11:01, 3 August 2023 (UTC)

The "Fulani Nationality Movement" is a non-existent group created only to cause conflict in the Middle Belt. I just wanted to clarify that.

Your lenghty, well detailed replies were a delight, thank you. Lets hope for unending peace in the Middle Belt. BlueSahelian (talk) 17:07, 3 August 2023 (UTC)

You're welcome, BlueSahelian. Thanks for the clarification. Let's keep hope alive. Kambai Akau (talk) 14:48, 4 August 2023 (UTC)