Hausa architecture from Northern Nigeria, is perhaps one of the least known but most beautiful aspects of Hausa culture. It has been in existence for thousands of years & is characterized by bright, colorful, intricately engraved buildings
A thread on Hausa architecture…
-from @BaytAlFann
#RanarHausa
1/ Hausa architecture is the architecture of the Hausa people of Northern Nigeria. Hausa architectural forms include mosques, walls, houses, public buildings, and gates.
Traditional Hausa Mosque
#RanarHausa
2/The Hausa are the largest ethnic group in West and Central Africa made up of a diverse but culturally homogeneous people, predominantly based in the Sahelian and savannah areas of southern Niger and northern Nigeria.
#RanarHausa
3/ Hausa traditional architecture plays a vital role in fostering a deep connection between the Hausa people and their surroundings, forming a sense of interrelatedness.
4/ The design of a Hausa compound, the fundamental living space for extended families, follows a structured arrangement of spaces that align with an implicit cultural paradigm.
5/ Influenced by Islam, Hausa architecture embodies a meticulously organized spatial structure that serves as a medium for expressing the distinctive characteristics of Hausa culture.
6/ Traditional Hausa architecture predominantly utilized simple local materials like mud, stones, grass, corn stalks, and thatch made from straw to construct their buildings.
7/ Tubali, sun-dried bricks made from mud, are commonly used in Hausa architecture. A mixture of mud and straw is employed as plaster for concrete walls. Indoor arcs typically serve as entrances to the compounds.
8/ Hausa architecture is completely sustainable &non-toxic. Moreover, the technology and skills required for construction are transferrable to future generations, ensuring the continuity of this architectural tradition.
9/ Traditional Hausa architecture can be classified into three main categories: calligraphy, surface design & ornamental. Many of these distinctive designs are still prevalent today, particularly in the palaces of Emirs located in various northern cities, such as Kano in Nigeria
10/ While only a limited number of original earth structures remain, such as well-preserved monuments and mosques, the practice of constructing with earth remains a resilient cultural tradition among rural communities across the continent.
11/ In the traditional Hausa construction practices, the roof has long been regarded as the most intricate aspect, presenting challenges both in terms of the technology needed to support the structure and the ornamental decorations applied to it.
12/ Hausa traditional architectural decoration involves wall engravings crafted by skilled traditional builders. These artisans employ a diverse array of abstract & decorative motifs, drawing inspiration from Hausa patterns, relief designs, and arabesque motifs
13/ Hausa traditional builders are likeartisans. They exhibit remarkable skill in creating intricate patterns directly on the walls, drawing freehand designs before meticulously carving them out.
14/ Among Hausa designs, the prevalent motifs include the Dagi knot, the staff of office, and the sword, along with various abstract patterns. Initially, these motifs were larger in size and used sparingly. However, in the 20th century, newer builders adopted smaller motifs that intricately interlaced with one another.
15/ As a result, the intricacy of a facade decoration often serves as an indicator of the owner's wealth and social status.
16/ The Emir's Palace in the historic city of Zazzau (Zaria) is an exceptional display of Hausa architecture, emanating a strikingly vibrant and captivating beauty.
17/Close-up of Hausa architectural design details at the Emir’s Palace Image credit
@fatiabubakarr
@fatiabubakarr 18/ Pinnacles, known as Zankwaye, represent another significant component of Hausa architecture. These distinctive features come in a variety of shapes and sizes, imparting a characteristic form to the structures they adorn.
@fatiabubakarr 19/ Resembling the horns of a bull, Zankwaye were initially reinforced vertical projections situated along the parapet wall of the roof. These practical additions served as convenient access points for builders to ascend onto the roof for construction or repair purposes.
@fatiabubakarr 20/ The growing interest in using modern building materials to make traditional Hausa constructions is not only for cultural continuity, but also part of the movement towards sustainable architecture; creating buildings that are durable, affordable & culturally enriching
@fatiabubakarr 21/ Discover more about the art, heritage and history of Hausa architecture, with sources... baytalfann.com/post/the-art-o…
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The history of the dethronement/disposition of Sarkis (Emirs) in Kano.
Adapted from a write-up by Adnan Bawa Bello.
1. The 1st ever Sarki recorded to have been deposed/dethroned in Kano was Guguwa Dan Gijimasu (1247-1290).
2. The 2nd Sarki reported to have been deposed/dethroned was Dakauta Dan Abdullahi Baja in 1452. He was said to have ruled in Kano for just 1 day.
3. Sarki Atuma Dan Dakauta who succeeded his father, was the 3rd on the list of deposed/dethroned Sarkis in Kano. Dakauta ruled Kano for only 7days in the year 1452.
How many of those whose knowledge of geography is by no means below the average would nevertheless find a difficulty in giving an immediate answer if asked to say in which of the five continents the city of Kano was situated! And yet London is probably not more generally known throughout the continent of Europe than is Kano throughout an equal area in the Central Soudan.
It would be difficult to find an inhabitant
of even an obscure village, within several hundred miles of Kano, who could not tell you something of this great commercial capital of Hausaland, and who, if he had not been there himself, had not at least conversed with traders who had come from it…
… The market of Kano is the most important in the whole of tropical Africa, and its manufactures are to be met with from the Gulf of Guines on the south to the Mediterranean on the north, and from the Atlantic on the west to the Nile, or even the Red Sea, on the east.
The stranger, who in conversation with a native expresses an interest in any town or place at which he may be staying in the Central Soudan, is constantly liable to be interrupted by the remark, "You have not yet seen Kano." Just as in London we might hope to come across any English friend whom we had for years lost sight of and whose whereabouts were unknown, so to Kano one would naturally go in order to find any native of the Central Soudan of whose movements all definite trace had been lost….
.. It is the great meeting-point, not only for Hausas but for other races far and near.
Monteuil gives it as his opinion that no less than two million people pass through the city in the course of each year. The Tuarek of the desert comes in touch here with the natives of Adamawa and the south; the Arab merchant meets here with traders from Lake chad, on the one side, and the Niger or even the Atlantic sea-board, on the other. Here, too, are to be found Muslim pilgrims from far and near on their way to or from Mecca…
The importance of the town is due, first, to the native industries which it contains; and secondly, to the trade which is centred here largely in consequence of the existence of these industries. They consist chiefly of the weaving of cloth from native-grown cotton, and in the making and dyeing of various articles of clothing therefrom. It would be well within the mark to say that Kano clothes more than half the population of the Central Soudan, and any European traveller who will take the trouble to ask for it, will find no difficulty in purchasing Kano-made cloth at towns on the coast as widely separated from one another as Alexandria, Tripoli, Tunis or Lagos. The cloth is woven on narrow looms, the separate strips being never more than four inches in width. These are sewn together so neatly that no join could be detected except by very careful investigation.”
Charles Henry Robinson, Hausaland or Fifteen Hundred Miles through the Central Sudan (1896) pp.111-112
Kano itself was later named after the great ancestor of the Abagayawa (a smither), Dala (named after the great hunter and the grandfather of Barbushe). Wards or settlements established during the period of Maguzawa were merely restricted to the Dala area and its vicinity such as Jakara, Gwauron Dutse, Kukar Tube, Darmanawa and Madatai apart from the already mentioned rocky areas.
Wards established, probably during the early period of the Bagaudawa dynasty include Kutumbawa, Rimin Kira, Adakawa, Mazugal, Karofin Gangamau, Garke, Tuma, Kabuwaya, Karofin Kangiwa, Shatsari, Aikawa, Makwalla, Gangamau and Gwangwazo.
The Jukunawa (Kwararrafa people) founded the wards of Yakasai, Sagagi and Kofar Mata in the 7th century while the Katsinawa in the 18th and 19th centuries founded the wards of Kulkul (named after their leader Abdullahi Qul-Qul), Warure and Darmà.
Wards which were named after a famous person included Durumin Aje, Sharfadi, Durumin Iya, Durumin Zungura, Kabara (formerly Jarkasa), Tudun Wada, Malladan, Malam Ganari, Satatima. Juma, Shetima and Dandago. This also indicates the ethnic origins of their inhabitants.
Wards named after a landmark or the topography of the area are Bakin Ruwa, Mararraba, Mai Aduwa, Rijiya Biyu, Rijiya Hudu, Cediyar Fero, Kwarin Mabuga, Kurna, Makwarari, Cediyar Kuda, Kan Tudu, Sarari, Marmara, Zage, Yar Kasuwa, Magoga, Diso, Dausayi (now Gyaranya, Jarkasa (now Kabara) and Yalwa. Wards named after a tribal group include Hausawa, Madigawa, Garangamawa, Ciromawa, Aikawa, Daurawa, Kabawa and Sanka.
“Meet Professor Galadanci, the first woman consultant, gynaecologist, and Professor of Medicine in the Kano region of Nigeria. She has dedicated her life to reducing maternal and child mortality rates, worked to combat gender disparities in health, and has played a pivotal role in shaping policies relating to critical maternal health challenges worldwide.”
“She has authored hundreds of publications and has trained and mentored thousands of health students, enabling them to take on leadership roles across Nigeria and the African region.”
- International Federation of Gynaecology and Obstetrics.
Currently, she serves as the director of Bayero University’s Africa Centre of Excellence in Population, Health and Policy (ACEPHAP) @AcephapBuk
In keeping with the influence of Kano as a learning center, the Khalifa Isyaku Rabiu University; one of the few Qur’anic Universities in the world is commencing academic activities, and in that way solidifying the foundation laid by the Madabo University founded in 1350 in Kano.
In 1350, the 1st & 2nd wave of Wangara clerics who founded Madabo University in Kano named faculties after their Sheikhs thus, we have neighborhoods in present-day Kano named Kabara from Sheikh Kabara, Mandawari from Mandaghri, Sheshe from Shayshe & Zaitawa from Sheikh Zait.
This way, Kano evolved as a learning center that retained to this day, a huge network of Tsangaya (Qur’ānic schooling networks) and Islamiyya (modern Islamic education) schools, on a larger scale than any Emirate in Northern Nigeria.
Lt. Hugh Clapperton and his men came to Kano in 1824. When he reached Kano at the time, he was disappointed because not an individual turn his head to gaze at him, but the Kanawa were busy with their businesses and allow him to passed without notice or remark.
Clapperton reached Kano, a large walled town with a population of 40,000 people. He was impressed by its size and importance as a trading center, with teeming markets selling produce from all over Africa.
Clapperton now found himself not among gaping pagan people but an indifferent, self-sufficient and highly sophisticated people with their civilisation and religion. In Kano, he met travelers from as far away as Constantinople, Jerusalem, and Mecca.