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AN OVERVIEW OF BACHAMA HISTORY

BY DR. A. L. DALLI (Ph.D)

Updated and Abridged by

BACHAMA TRADITIONAL COUNCIL, NUMAN.

The early history of Adamawa where the Bachama live is not yet fully known. It is generally accepted that none of the present inhabitants of the area are autochthonous (Kirk-Greene, A.A.M. 1969:15 Dalli, A. L. 1988:62).³

The Adamawa area has witnessed successive waves of invasion by the Jukum, chamba and Batta during the 17^th and 18^th centuries. The last wave of these invasions was the Fulani Jihad, which occurred at the beginning of the 19^th century, resulting in the division of the former Adamawa Province into three parts: Adamawa Emirate to the North and East, Muri Emirate to the South and West, and sandwiched between the two Emirates is a block of unconquered minority ethnic groups, who, in the Numan area include the Bachama, Batta, Mbula, Kanakuru, Lunguda, Pire, etc. All these ethnic groups in the colonial literature enjoyed a fierce and warlike reputation.

The Batta and Bachama people are sub-groups of a single tribe as mentioned above. The Batta were the predominant people of Adamawa in the days prior to the Jihad of 1804. Batta or appropriately Bwatiye or Pwatiye, denotes the people of God, or the people from above. The Jihad broke and scattered them in many directions, the main body retreating south and west by stages, until they reached the vicinity of Demsa Mosu. Here, according to oral tradition, the group split into two following an intrigue by the younger twin, Zaro Dembune against his elder twin brother Zaro Kpalame, who occupied the throne. The group which seceded under Zaro Dembune crossed the Benue River at Nzomwadiksa and established the Bachama Chiefdom (Dalli, A.L. 1988:9, 66-72). The word Bachama was never meant for a tribe. The seceding twin used it as an expression to refer to the manner in which he intended to establish a kingdom and build a followership to counteract the forces of hostile ethnic groups in the vicinity. The expression “Bachama” became synonymous with the settlement, which became the headquarters of the Chief. The Fulani referred to this settlement ‘Lamorde’, meaning capital or seat of the ruler (Carnochan, 1967; a: 622).⁵

The Sokoto Origin of Batta and Bachama People

The tradition of origin linking the Batta and Bachama to Sokoto or Gobir has generated lots of controversy in the literature.⁶ But by way of explanation, one could add here that the royal families of Demsa and Bachama hold this tradition together with some non-royal clans that accompanied the chieftaincy at the period of the secession. The tradition does not impose itself on all the Batta and Bachama people, nor does it claim that the Batta and Bachama people are homogenous. Most non-royal clans have divergent traditions of origin and how they became associated with the chieftaincy. At any rate, Kabe (non-royal clans) are the custodians of Bachama sacred tradition, as well as of rituals and the chieftaincy. Zomye (royal clans) are eligible to the office of the chief. A Bachama chief takes charge, upon appointment, of the economic exploitation of the natural environment. The political history of the Bachama chiefdom lends credence to the conquest theory of state in which an invading group with the chieftaincy assimilated an autochthonous group with the local environmental knowledge. As time went on, the leaders of the Bachama migrations we deified but their priests were drawn from the autochthonous group.

The Bachama Traditional, Political and Administrative System

The chieftaincy (homne) in Bachama society is the highest decision making body both in the political and religious institutions as well as in the land tenure system.

Moreover, the chief (homun) presides over the cults and gifts to the gods must emanate from him. A number of stages in the installation of Bachama chiefs are discussed here to emphasize that a chief should be duly elected before assuming office. Furthermore, the discussion of the traditional political administrative system centers on the interaction of four major agents of political control that I consider important and which relate to the topic of this write-up. These four agents of political control in Bachama society are Zomye (royal clans), Kabe (non-royal clans), Homun (King), and the administrative council of elders in Lamurde and the outlying villages.⁷

(I). Zomye (Royal Clans)

There are six Zomye clans: Kowo, Magbullaron, Nomupo, Nokodomun, Waduku and Impang. All claim descent from Zaro Dembune, also known as Matiyavune; Founder of the hut and first King of Bachama, the settlement that was restyled Lamurde. In theory, all adult males from any of these royal clans are eligible for appointments to the office of the King where there is a vacancy; but in practice, only wealthy candidates from these clans can vie with one another for that office. Traditionally, wealthy people in Bachama society were those with many wives and children, granaries of sorghum and several heads of livestock. In the traditional economy, wealth was concentrated in the hands of Bachama elders. They monopolized the chieftaincy and operated a gerontocracy.

This monopoly was only broken when the Bachama economy became monetized following the advent of colonial rule. Young men from these royal clans vied for the chieftaincy with success. In 1921, for example, Mbi (Gorosobwe), who was known to be vying for the chieftaincy, despite the fact that there was an incumbent chief on the throne, escaped to the missionaries in Numan so that Kpafrato could not deal with him. However, when Kpafrato was deposed by the colonial government, Mbi was ‘elected’ Chief of Bachama through popular vote defeating the favourite candidate Mbuldi. The latter was well known to the colonial administration and was thought to be the likely choice of the Bachama. Mbi was a school teacher in Numan and was the first Christian Chief of the Bachama.

At any rate prospective candidates buy the chieftaincy, this is known as do homne (buying the chieftaincy). They offer gifts secretly and on the continual basis to the non-royal clans (Kabe) in Lamurde as well as to Jeke in Hadiyo. Unsuccessful candidates can demand the return of their gifts, although most of them do not because their children or other close agnates might be interested in vying for the office of the chief in another generation.

Rivalries for the office of the chief, following the death of an incumbent, have in the past led to bloodshed between some of the royal clans. In the pre-colonial period, political conflicts among the Bachama were resolved through military might. Even when the new chief has assumed office, candidates suspected to be vying for the office of the incumbent chief were banished for life from Bachamaland.

(I). Zomye (Royal Clans)The rituals surrounding the installation ceremony of a Bachama king have symbolic significance. First, the chief-elect is publicly humiliated and is tied with a grass rope at the waist like a prisoner, and led away without a garment. This is meant to break down his pride because Bachama chiefs are captured and given the mandate to rule their subjects.

There are six Zomye clans: Kowo, Magbullaron, Nomupo, Nokodomun, Waduku and Impang. All claim descent from Zaro Dembune, also known as Matiyavune; Founder of the hut and first King of Bachama, the settlement that was restyled Lamurde. In theory, all adult males from any of these royal clans are eligible for appointments to the office of the King where there is a vacancy; but in practice, only wealthy candidates from these clans can vie with one another for that office. Traditionally, wealthy people in Bachama society were those with many wives and children, granaries of sorghum and several heads of livestock. In the traditional economy, wealth was concentrated in the hands of Bachama elders. They monopolized the chieftaincy and operated a gerontocracy.

This monopoly was only broken when the Bachama economy became monetized following the advent of colonial rule. Young men from these royal clans vied for the chieftaincy with success. In 1921, for example, Mbi (Gorosobwe), who was known to be vying for the chieftaincy, despite the fact that there was an incumbent chief on the throne, escaped to the missionaries in Numan so that Kpafrato could not deal with him. However, when Kpafrato was deposed by the colonial government, Mbi was ‘elected’ Chief of Bachama through popular vote defeating the favourite candidate Mbuldi. The latter was well known to the colonial administration and was thought to be the likely choice of the Bachama. Mbi was a school teacher in Numan and was the first Christian Chief of the Bachama.

At any rate prospective candidates buy the chieftaincy, this is known as do homne (buying the chieftaincy). They offer gifts secretly and on the continual basis to the non-royal clans (Kabe) in Lamurde as well as to Jeke in Hadiyo. Unsuccessful candidates can demand the return of their gifts, although most of them do not because their children or other close agnates might be interested in vying for the office of the chief in another generation.

Rivalries for the office of the chief, following the death of an incumbent, have in the past led to bloodshed between some of the royal clans. In the pre-colonial period, political conflicts among the Bachama were resolved through military might. Even when the new chief has assumed office, candidates suspected to be vying for the office of the incumbent chief were banished for life from Bachamaland.

(ii). Kabe (Non-Royal Clans)

Kabe are the custodians of the chieftaincy institution, religious rituals and sacred history of the Bachama people: They have the following ritual objects in their custody: Mosuto (Sacred rain pot), Kofyi wato (sacred spears), lyeni wato (elephant tusk horns), jindo wato (royal horse’s tail) and Ramo Ngbakowon (The golden stool). Thus Kabe are the de facto as well as de jure natural museums of Bachama cultural objects. Furthermore, Kabe are the traditional occupants of Lamurde, the Bachama capital; Zomye live elsewhere throughout Bachamaland and only move to the capital during the tenure in office of their clan. They vacate the capital when their chief is no longer in office.

Zomye and Kabe titled elders hold important offices in the chief’s administration, both at the headquarters and in the outlying villages. The kingmakers’ patriclan Jeke (s. Zeke) live in Hadiyo, about 2.2km southeast of Lamurde. They form a patriclan village and receive recommendations on each candidate vying for the office of Hama Bachama from Kabe elders in Lamurde, and have the final say in the selection procedure. Similarly, when a chief is deceased (ha ya), Jeke perform important function in his burial (Dalli, A.L 1988:113). Bachama Kings are buried in ndoko hidon (the lone hut) in Lamurde, elderly Zomye are buried in Venti beyin; titled Zomye are buried in ndoko zomon while kabe elders are buried by fellow kabe in the compounds.

(iii). Homun (Chief)

When there is vacancy, Kabe select a new chief from one of the six royal clans (Zomye). Theoretically this should be in rotation so that each clan could take turns in providing chiefs. In practice, a few clans have monopolized the chieftaincy at the expense of others. There are a number of stages in the installation ceremony through which the chief elect must pass to be considered duly elected before he takes possession of the palace (voti). It is generally held that if any of these stages is missed out, the gods would be angry and the chief might die.

(a). Fara Borongti is the first stage in the installation ceremony. Jeke tie the waist of the chief-elect with a grass rope (sunga shafa) and lead him into the shrine of Fara Borongti in Lamurde. Inside the shrine the chief-elect attempts several times to sit on a sacred stone but is restrained on each occasion by the priest in charge until he eventually succeeds.

(b). Ndoko Peken (“room of the broom”) Jeke arrive within the vicinity of the shrine of Ndoko Peken still holding the chief-elect by the rope tied to his waist. Here they are met by the priest, Homo Peke. He stops them and presents a white strip of cloth in place of the grass rope. Jeke untie the rope and give it to Homo Peke and the latter ties it on a stone.

(c). Ndoko Gbidan (“the open space of the spirits”)

At this stage, Jeke and the chief-elect meet three important kabe titleholders; Nzopwato, Ndyewodyi Gongrong and Nzofame. The leader of the Jeke, known as Zeke, hands over the chief-elect to Nzopwato and goes back to Hadiyo, his village. If there is no ill-feeling against the chief-elect from Jeke. But, should there be feelings of ill-will against the chief –elect or his patriclan, then Nzopwato is compensated at this or else the remaining stages are suspended.

At Ndoko Gbidan, Ndyewodyi Gongrong presents the chief-elect with the official walking stick (staff), (Garatoa Matiyavune) and Nzofame gives him the traditional shield of Matiyavune (Kurmoto) as well as the spears of Matiyavune (Kofe da Matiyavune).

(d). Kwashafe is an open meeting ground, where the chief-elect attempts to take some soil but is dissuaded by Nzopwato. After several attempts he succeeds and takes the soil. It is customary among the Bachama to take fresh soil from the shrine of the gods and sprinkle it on both shoulders as a symbol of submission. The chief-elect, in taking the soil, submits himself to the will of the gods.

(e). Hakabong: The first day of the installation ceremony ends here at Hakabong. Nzopwato hands over the chief-elect to Ndyewodyi Kowo and the strip of cloth is also removed from his waist, he puts on garments and sits on mats arranged in a shelter (kwakra). The chief-elect receive visitors and a cow is slaughtered to provide meat for the people. He sleeps that night at Hakabong.

SECOND DAY OF THE INSTALLATION

The chief-elect sits on the mat facing the East, and Jeke arrive from Hadiyo. They line-up facing him. The eldest of the Jeke moves forward and lifts the chief-elect and points to the East and West announcing the boundaries of his jurisdiction with the words, all that is your land as from today. Zeke returns on the long line of Jeke. They turn to the East and begin to clap their hands in a gentle manner, as one of them recites their sacred speech which is inaudible to other listeners. The recitation lasts for over one hour and marks the end of the formal installation which the public may witness. Jeke are later served the meat of the slaughtered cow.

(f). Gongrong

At about three o’clock in the afternoon, a horse is brought on which the chief-elect rides towards the stream known as Gongrong for a royal bath. On the way he is stopped at Madon (a ward in Lamurde) and asked his chieftaincy names. He is expected to give two names; for example, the present Hama Bachama gave the names Goro Ngakye (a pool of hooks) and Kuzo-Vudeto (mat of the courtyard). Having identified himself, Ndyewodyi Gongrong and Kpa Duwe escort the chief-elect to Farang where he is bathed by the former. Unauthorized spectators are barred from accompanying the chief-elect.

(g). Yedikwaton (bitter stomach)

The chief-elect is brought back to Lamurde (the golden stool) is kept. But before going into the shrine, he is again asked his chieftaincy names after which he dismounts the horse and Ndyewodyi Gongrong leads it away.

Ndyewodyi Ngbakowon takes the chief-elect on foot into the shrine where he is questioned on a number of issues. He later gives a ram to be sacrificed to the shrine. At Ngbakawon, a curios rite is performed. A monitor lizard (bwalato) is brought with its forelegs tied behind its back, the same way prisoners are tied. People then jokingly address the lizard saying, yes you were not all that you should have been; in bygone days you even ran after the chief’s wife. The lizard is then taken to the royal graveyard and released. The explanation advanced for this ritual is that the new chief must not use his power to crush old enemies; therefore all past grudges must be laid aside. In former times, the chief-elect sometimes remain at the shrine for fifteen days to complete the rite de passage required for his new office. As recorded my Meek, C.K. (1931b3) the monitor lizard must be obtained for this ritual, or it is considered the chieftaincy is not ripe.

When the period of seclusion is over, the chief takes possession of his Palace (Voti) by stepping over the carcass of a slaughtered cow at the entrance. Two explanations are given for this action: First, that the chief left behind all conduct which might be inconsistent with his new office; second, that the slain cow has secured the palace from invasion by the spirit of the former chief. After this ritual, a crown known as Palwalato is placed on his head.

This consists of strips of brass worn round a red fez, with a band of white cloth surrounding the forehead. A few ostrich plumes protrude on the sides. The crown is worn on public occasions such as festivals and some religious rituals, which require the presence of Hama Bachama. Bachama chiefs are never turbaned.

The rituals surrounding the installation ceremony of a Bachama king have symbolic significance. First, the chief-elect is publicly humiliated and is tied with a grass rope at the waist like a prisoner, and led away without a garment. This is meant to break down his pride because Bachama chiefs are captured and given the mandate to rule their subjects.

Second, he is presented the official walking stick (staff), the shield and spears of Matiyavune, the first Bachama King at Lamurde. These symbolize continuity; the walking stick is brought out during ceremonies while the shield and spears signify license to militarily defend the territorial boundaries of Bachamaland. Furthermore, the chief-elect sprinkles sand three times on his shoulders in submission to the will of the gods; he takes chieftaincy names, and is given a royal bath, after which he licks a scratched spot to ‘cool’ his heart. Here we have the rebirth of a new personality. Then the chief-elect is secluded inside the shrine of Ramo Ngbakowon, which contains the golden stool; the soul of the Bachama people. From here he emerges to take possession of the Palace. All these stages depict separation, transformation and incorporation as discussed by Arnold Van Gene Rites de passage.

Second, he is presented the official walking stick (staff), the shield and spears of Matiyavune, the first Bachama King at Lamurde. These symbolize continuity; the walking stick is brought out during ceremonies while the shield and spears signify license to militarily defend the territorial boundaries of Bachamaland. Furthermore, the chief-elect sprinkles sand three times on his shoulders in submission to the will of the gods; he takes chieftaincy names, and is given a royal bath, after which he licks a scratched spot to ‘cool’ his heart. Here we have the rebirth of a new personality. Then the chief-elect is secluded inside the shrine of Ramo Ngbakowon, which contains the golden stool; the soul of the Bachama people. From here he emerges to take possession of the Palace. All these stages depict separation, transformation and incorporation as discussed by Arnold Van Gene Rites de passage.⁹

(iv). The Chief’s Administrative Council in Lamurde

Officials who serve on the chief’s administrative council are from both the royal and the non-royal clans. They are appointed by the reigning chief and can be dismissed from office for wrongdoing or when another clan comes to power. The latter applies mostly to Zomye titled elders. Generally, offices connected with rituals and festivals are entrusted to Kabe, the custodians and servants to the chieftaincy. Let us first consider the chief’s administration at the outlying fiefs and villages.

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