Anthropology and Archaeology of War and Ruins: a Case Study of Northern Yorubaland, Nigeria, in the 1800S

POLAC HISTORICAL REVIEW (PHR) Vol. 4 No 1 January – June 2020 Pages 104 - 114 ISSN: 2476 - 8049 Website: www.npaw-jhss.com.ng Anthropology and Archaeology of War and Ruins: A case Study of Northern Yorubaland, Nigeria, in the 1800s Fr. Paul-Kolade Tubi, Ph.D Federal University Lokoja, Nigeria. ([email protected]) +234(0)8050634433 Abstract This paper is a study of the people of Northern Yorubaland, Nigeria their culture and settlement patterns which have been shaped by the Fulani led wars of 1800s. The study aims to examine the ruins of war and the history of the series of wars that occurred in Northern Yorubaland from 1836-1897. Data show that these wars were the most destructive in the annals of the Yoruba people. Whole cities and communities were sacked and burnt, ancient settlements disappeared and their ruins became sites for Games Reserves or archaeological studies, people were enslaved enmass, new settlement emerged, and those who survived were subjected to starvation and death. Methodologically, the study involves archaeological investigations, collection of data, analysis of data and anthropological interpretations. Archaeological data from the field indicate extensive ruins and the anthropological data show far reaching consequences that are still visible today amongst the people. The paper highlights theeffects of the wars on the people of Northern Yorubaland and the entire Yoruba nation in general. The paper concludes that the study is germane to intergroup relations. Key words: Archaeology, Anthropology, Northern Yorubaland, War, Inter- group relations. Introduction This paper is the result of an on-going anthropological and archaeological research in the northern part of Yorubaland, Nigeria. In 2016, the NorthEast- Yoruba Archaeological Research Team began systematic exploration of the north-easternmost part of Yorubaland. Northern Yorubaland was a theatre of protracted wars from 1836-1897. The wars which were imposed and prosecuted as Islamic jihads (religious wars) havearchaeological, 104 Polac Historical Review (PHR) anthropological and historical imports for the entire Yorubaland.Its historical relevance to the Yoruba nation has been object of discussion by scholars, (Akinjogbin 1988, Johnson 1921). The wars went on simultaneously on two fronts and for a long time, therefore, there are several ruins of the wars that are of interest to archaeologists, anthropologists and ethnohistorians.There are increasing archaeological explorations of these wars (Agbaje-williams 1994, Aleru 2006, Aremu 2007/2016, Obayemi 1985, Otukoko 2014). The anthropological import of the wars has not been assessed, yet the wars also portend great anthropological relevance because of its substantial data that can shed light on the peopling of the area and its usefulness in examining inter-group relations within the Northern Yorubaland. This study would be of immense benefit to the anthropological and ethnoarchaeological reconstruction of those events that eventually shaped the history and culture of northern Yorubaland, Nigeria. People and Location of Northern Yorubaland The northern Yorubaland comprises the Yoruba speaking peoples of Kwara and Kogi states, Nigeria. They are the diverse groups of Old Oyo, Ibolo, Igbomina, northern Ekiti, Ilorin and Okun who are identified by their dialects.They are located on the northernmost frontiers of Yorubaland with boundaries with the Nupe, Gwagyi andEbirra in the North, Ebira and Igala in the East and Benin Republic in the West. Geographically, the area is marked by two sharp weather conditions namely the rainy season which runs from March/April to September/October and the dry season which runs roughly from September/October to April. There is a micro-season called Harmattan which is characterized by chilly and dry winds. The vegetation is of Savanna belt. There are undulating hills in the region. The region has important rivers like Niger, Ohe/Ose, Oyi, Asa amongst others. In their traditional political system, they have variants of monarchism. There are principally two forms of kingdoms namely mini- kingdoms and mega-kingdoms. These systems have existed for a long time and historical events have not altered them. It is such that for examples we might cite the Okun people who are traditionally a people of mini-kingdoms, in which every community is an autonomous governing state, while their Ibolo and Ilorin counterparts practice the form of monarchy called mega- kingdoms. Their traditional religion has Olodumare at the apex, who is the Supreme Deity. Olodumare is assisted by coteries of deities (orisa/ebora). 105 Polac Historical Review (PHR) Islam among the people, which predated the Fulani incursions,is planted firmly amidst the people, while Christian missionaries have established a flourishing followership among them. The result is that traditional religion has been eclipsed by the two foreign religions and at best what remains of traditional religion are syncretic practices by the people who combined the three religions. The Wars of 1800s From 1836, northern Yoruba entered into a series of so called religious wars that lasted till 1897. There are two interconnected Islamic wars on the northern Yoruba people. The first was the Ilorin wars, and the second was the Nupe wars.Both were led by Fulani jihadists.The wars in northern Yorubalandhave enormous archaeological data that are suitable for investigations and interpretations. The wars of the 1800s in northern Yorubaland can best be studied by archaeology because of the availability of diverse artefacts such as potsherds, war equipment and archaeological features like forts, dykes, walls and several ruins of settlements that are available to researchers.Thesearchaeological remains of the wars are found in all parts of northern Yorubaland in various degrees of preservation and or ruins. Archaeologists like Agbaje-Wiliams (1990), Aremu (2007/2016), Asakitipi (2001), Bakinde (2009), Obayemi (1978), Oyelaran, and Otetubi (1989, 1991) who have carried archaeological investigations of the area have examined several war sites in the course of their researches. Ethno-Archaeology of Ilorin Wars on Northwestern Yorubaland TheIlorin wars affected the northwesternmost part of Yorubaland, an area occupied byold Oyo, Ibolo, Igbomina and parts of Ekiti speaking peoples.According to scholars (Johnson 1921, Akinjogbin 1988), the foundation of Ilorin can be traced to its establishment as an outpostsettlement for ancient Oyo Field Marshal, (Are Ona kankanfo). Scholars however write of an autochthonous people that predated the Afonja group in Ilorin (Otukoko 2014). However, the history of Ilorin gained momentum when in 1817, Afonja, the Are Ona Kankanfo of the Yoruba army rebelled against the Alafin of Oyo for reasons not clearly spelt out in history but ranges from jealousy of Alafin by Afonja, thirst for the office of Alafin and Afonja's desire to be an autonomous monarch amongst other reasons. To undermine the Alafin, he flirted with Islam, as he was never a Muslim. He invited Salih Jinta Alimi, an Islamic Fulani cleric to his base in Ilorin. He 106 Polac Historical Review (PHR) equally invited all Hausa slaves in Yorubaland to Ilorin as well as all Muslims domiciled in Yorubalnd to join his revolt. The city of Ilorin became a centre of conspiracy against Alafin at Oyo Ile. He established an autonomous community with his Muslim friends. Afonja was alarmed by the banditry of his Fulani and Hausa soldiers, who pillaged the country and looted the people. His attempt to disband them failed. An insurrection against him was staged by the Fulani. In 1823/24, Afonja was killed by his Muslim allies (Johnson 1920). Abd Salaam the son of Salih Jinta Alimi assumed the rulership of Ilorin as an Emir. By 1829, the new Fulani overlords of Ilorin pledged alliance to the Sokoto Caliphate. In 1835, Oyo Ile was besieged by the Jihadists. In1836 Oyo Ile fell to the Fulani the new rulers of Ilorin. The city was burnt and was deserted, never to be repopulated. Today the site of Oyo Ile is a Game Reserve.Agbaje- Williams (1990) calculated the pre-Fulani invasion population of Oyo Ile to about 100,000 or more, which makes it the largest city in Sub-Saharan Africa of its time. The people fled and the captured were sold into slavery. With the fall of Oyo Kingdom, the Yoruba nation laid open to Fulani-led devastating onslaughts. A lot of communities within the northern parts of Yorubaland were subdued and many obliterated.After the fall of Oyo, a series of religio- political wars were unleashed on the Yoruba by the Fulani of Ilorin from 1837. The people of old Oyo, Ibolo, Igbomina and Ekiti areas and their neighbours were harassed and enslaved by the Ilorin fighters. In 1840the Ibadan forces defeated the Fulani at Oshogbo. This effectively stopped the march of the Fulani to reach the Atlantic coast, but the areas held by the Fulani remained in their grip until the Royal Niger Company forces appeared in 1897 and annexed Ilorin into the British Empire. Archaeological fieldworks and excavations on aspects of the Ilorin wars and its effects on northern Yorubaland have largely focused on Oyo Ile and it has spanned more than 3 decades (Agbaje-Williams 1990).The archaeological work of Otukoko (2014) gives some data on Ilorinand which becomes a focal point of reference. Apart from Ilorin, other sites that are associated with Oyo Empire are Ipapo Ile, Koso, Bara, Oyo Ileand Igboho, ( S o p e r a nd D a r l i n g 1 9 8 0 , A r e m u 2 0 0 7 , A gb a j e - W i l l i a m s 1990).Archaeological features include abandoned settlements, defensive walls, ruins of palaces, burial sites of kings at Bara, and dykes. Artefacts discovered from the ruins of Old Oyo Empire at different sites include metals, iron slags, iron arrow heads,potteries, bones and others.Koso,one of the important sitesof Old Oyo Empire was associated with Sango, the 107 Polac Historical Review (PHR) fiery Alafin.

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