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Relevant bibliographies by topics / Hausa-Fulani

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Academic literature on the topic 'Hausa-Fulani'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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Journal articles on the topic "Hausa-Fulani"

1

Ugbem, Erima Comfort, Ayokunle Olumuyiwa Omobowale, and Olanrewaju Olutayo Akinpelu. "Racial Politics and Hausa-Fulani Dominant Identity in Colonial and Post-colonial Northern Nigeria." Nigerian Journal of Sociology and Anthropology 17, no. 1 (June 1, 2019): 87–102. http://dx.doi.org/10.36108/njsa/9102/71(0160).

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The paper examined racial politics and identity contests in Northern Nigeria. The paper specifically traced the trajectory of racial politics and examined the dynamics of identity construction and contests in Northern Nigeria. An essentially qualitative method of data collection comprising primary data generated through in-depth interviews and secondary data generated through archival records were used. These were then subjected to content and descriptive analyses. Findings from the study revealed that racial politics originated during colonial rule with the British supposedly claiming gene/biological affinity of the Hausa-Fulani as with the Caucasoid groups of Eurasia. The Hausa-Fulani were consequently designated as the civilized group and super-imposed over minority groups that were classified as pagans. About six decades after colonial rule, Hausa-Fulani dominance remains a social reality in spite of identity contests and recreation by the minority groups of Northern Nigeria. Starting with the creation of the Middle Belt identity in the late 1950s, the constituent groups within the Middle Belt have consequently recreated other ethnic identities within Northern Nigeria. Notwithstanding, Hausa-Fulani remains the dominant group in Northern Nigeria socio-political structure.

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Adebowale, Ayo Stephen,, Soladoye, Asa, John Olugbenga, Abe, and Funmilola Folasade, Oyinlola. "Sex Preference, Religion and Ethnicity Roles in Fertility Among Women of Childbearing Age in Nigeria: Examining the Links Using Zero-Inflated Poisson Regression Model." International Journal of Statistics and Probability 8, no. 6 (November 19, 2019): 88. http://dx.doi.org/10.5539/ijsp.v8n6p88.

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The study aimed at examining the independent and joint influence of three cultural factors; religion, sex preference (SP) and ethnicity on fertility in Nigeria. Cross-sectional population-based cluster design approach was used for the study. The investigated population group was women of reproductive age (n=19,348). Probability of bearing ≥5 children, refined Total Fertility Rate and mean fertility were used to assess fertility. Data were analyzed using demographic and Zero-Inflated Poisson models. Fertility indices were higher among the Hausa/Fulani ethnic group than Igbo and Yoruba and also among Muslim women than Christians. Interaction shows that the probability of bearing at least five children was highest among women who; have no SP, belong to Islamic religious denomination, and of Hausa/Fulani ethnic group. The fertility incident rate ratio (IRR) was higher among women with no SP than women who have SP and also higher among Hausa/Fulani than Yoruba but lower among Christians than Muslims. Fertility differentials persists by ethnicity, religion and SP after controlling for other important variables. Difference exists in fertility among religious, ethnic groups and by SP in Nigeria. Fertility reduction strategies should be intensified in Nigeria, but more attention should be given to Muslims and Hausa/Fulani women.

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Adebowale, Ayo Stephen,, Soladoye, Asa, John Olugbenga, Abe, and Funmilola Folasade, Oyinlola. "Sex Preference, Religion and Ethnicity Roles in Fertility Among Women of Childbearing Age in Nigeria: Examining the Links Using Zero-Inflated Poisson Regression Model." International Journal of Statistics and Probability 8, no. 6 (November 19, 2019): 91. http://dx.doi.org/10.5539/ijsp.v8n6p91.

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The study aimed at examining the independent and joint influence of three cultural factors; religion, sex preference (SP) and ethnicity on fertility in Nigeria. Cross-sectional population-based cluster design approach was used for the study. The investigated population group was women of reproductive age (n=19,348). Probability of bearing ≥5 children, refined Total Fertility Rate and mean fertility were used to assess fertility. Data were analyzed using demographic and Zero-Inflated Poisson models. Fertility indices were higher among the Hausa/Fulani ethnic group than Igbo and Yoruba and also among Muslim women than Christians. Interaction shows that the probability of bearing at least five children was highest among women who; have no SP, belong to Islamic religious denomination, and of Hausa/Fulani ethnic group. The fertility incident rate ratio (IRR) was higher among women with no SP than women who have SP and also higher among Hausa/Fulani than Yoruba but lower among Christians than Muslims. Fertility differentials persists by ethnicity, religion and SP after controlling for other important variables. Difference exists in fertility among religious, ethnic groups and by SP in Nigeria. Fertility reduction strategies should be intensified in Nigeria, but more attention should be given to Muslims and Hausa/Fulani women.

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4

O'Rourke, Harmony S. "Native Foreigners and the Ambiguity of Order and Identity: The Case of African Diasporas and Islamic Law in British Cameroon." History in Africa 39 (2012): 97–122. http://dx.doi.org/10.1353/hia.2012.0004.

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Abstract:In 1947, the colonial government in British Cameroon established an Islamic court in the Grassfields to try cases involving the region's Muslim population, primarily comprised of Fulani and Hausa diaspora communities that had settled the area since the late nineteenth century. Colonial debates over the creation and purview of the court reveal uncertainties that permeated Indirect Rule's legal categories of native and non-native, or tribe and race, which were to be governed by customary and civil law, respectively. Comparing legal regimes in British Cameroon with Northern Nigeria, the homeland of “native” Hausa and Fulani, shows that Islamic law sat uneasily across the divide between customary and civil law. With the importation of the court to the Grassfields, where Fulani and Hausa transformed into “native foreigners,” the delineation between customary and civil law was rendered even more obscure, illustrating that it could never neatly correspond to constructions of race and tribe.

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5

Afolayan, Gbenga Emmanuel. "Hausa-Fulani women's movement and womanhood." Agenda 33, no. 2 (April 3, 2019): 52–60. http://dx.doi.org/10.1080/10130950.2019.1609786.

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6

Adebayo, A. G. "Of Man and Cattle: A Reconsideration of the Traditions of Origin of Pastoral Fulani of Nigeria." History in Africa 18 (1991): 1–21. http://dx.doi.org/10.2307/3172050.

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The fair-skinned people who inhabit the Sudan fringes of west Africa stretching from the Senegal valley to the shores of Lake Chad and who speak the language known as Fulfulde, are known by many names.1 They call themselves Fulbe (singular, Pullo). They are called Fulani by the Hausa of southern Nigeria, and this name has been used for them throughout Nigeria. The British call them Ful, Fulani, or Fula, while the French refer to them as Peul, Peulh, or Poulah. In Senegal the French also inadvertently call them Toucouleur or Tukulor. The Kanuri of northern Nigeria call them Fulata or Felata. In this paper we will adopt the Hausa (or Nigerian) name for the people—Fulani.Accurate censuses are not available on the Fulani in west Africa. A mid-twentieth century estimate puts the total number of Fulani at “over 4 million,” more than half of whom are said to inhabit Nigeria. Another estimate towards the end of 1989 puts the total number of Nigeria's Fulani (nomads only) at over ten million. If both estimates were correct, then the Fulani population in Nigeria alone must have grown 500 per cent in forty years. The dominant factor in this population growth is increased immigration of pastoralists into Nigeria in the wake of the 1968-73 Sahelian drought.

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Arowosegbe, Jeremiah O. "Hausa-Fulani Pastoralists and Resource Conflicts in Yorubaland." Interventions 21, no. 8 (August 25, 2019): 1157–87. http://dx.doi.org/10.1080/1369801x.2019.1649182.

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8

Lenshie, Nsemba Edward. "Ethno-Religious Identity and Intergroup Relations: The Informal Economic Sector, Igbo Economic Relations, and Security Challenges in Northern Nigeria." Central European Journal of International and Security Studies 14, no. 1 (March 31, 2020): 75–105. http://dx.doi.org/10.51870/cejiss.a140104.

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Nigeria operates a multidimensional and complex system in which ethnicity and religion have found expression in a competitive environment to exclude other groups. This study aims to examine how ethnicity and religion underlie the hostility and violence in the economic relations between Hausa-Fulani and Igbo people in northern Nigeria. Using documented evidence, the study argues that economic relations between Igbo people and Hausa-Fulani ethnic group have remained unpalatable since the 1960s, and it is associated with the gregarious, assertive and domineering nature of Igbo people in the informal economic sector of northern Nigeria. Democratic revival in 1999 generated new dynamics of ethnic and religious intolerance against Igbo people, especially with the violent transformation of Boko Haram since 2009. Boko Haram violence not only scuttled businesses, but also led to the destruction of lives and properties in which Igbo people incidentally have been victims in most parts of northern Nigeria. Despite the security challenges Igbo people have remained to continue with their businesses in northern Nigeria.

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9

Bakari A.G., Adamu G., and Geoffrey C. Onyemelukwe G.C. "Indices of obesity among type-2 diabetic Hausa-Fulani Nigerians." International Journal of Diabetes and Metabolism 13, no. 1 (2005): 28–29. http://dx.doi.org/10.1159/000497571.

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10

Nweze, Emeka Innocent. "Dermatophytosis among children of Fulani/Hausa herdsmen living in southeastern Nigeria." Revista Iberoamericana de Micología 27, no. 4 (October 2010): 191–94. http://dx.doi.org/10.1016/j.riam.2010.06.003.

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Dissertations / Theses on the topic "Hausa-Fulani"

1

Worden, Sarah. "Robes of honour : textiles of the Hausa-Fulani in the Liverpool Museum." Thesis, University of East Anglia, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.740061.

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2

Kahera, Akel I. (Akel Ismail). "The architecture of the West African mosque : an exegesis of the Hausa and Fulani models." Thesis, Massachusetts Institute of Technology, 1987. http://hdl.handle.net/1721.1/74785.

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Thesis (M.S.)--Massachusetts Institute of Technology, Dept. of Architecture, 1987.
Includes bibliographical references (leaves 107-109).
This thesis will examine two models of West African architecture-- the Mosque at Zaria, Nigeria and the Mosque at Dingueraye, Guinea. It will also attempt to illustrate implicit patterns of creative expression, both literal and allegorical , in the space-making processes of the Hausa and Fulani peoples. In passing, some attention will also be given to the cultural and building traditions of the Mande people. The notion of space and place in much of sub-Saharan Africa oscillates in a realm which is neither absolutely rational nor ethereal. Culture, it could be argued, can offer us an opportunity to investigate an analytical taxonomy through which we can compare and discover particular attributes of space and the phenomenological dimensions of built form. Culture , as a layered accumulation of historical events , visual vocabularies, and architectural expression, is subject at one time or another to an ethos which may have had a syncretic origin. Among the Hausa and Fulani, the image which exists within the architectural paradigm can be described as a language, or code or a method of explaining spatial concepts related to concrete space and traditional culture. The Hausa and Fulani spatial schemes are concerned with the nature of space as a context and metaphor for experience , inner and outer, hidden and manifest.
by Akel I. Kahera.
M.S.

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3

Okoro, Cyprian Friday [Verfasser], and Dirk [Akademischer Betreuer] Berg-Schlosser. "Democracy and Good Governance in a multi-ethnic society: Nigeria as a Case Study : A grassroot study of Igbo, Yoruba and Hausa-Fulani in Nigeria 1999-2011 / Cyprian Friday Okoro. Betreuer: Dirk Berg-Schlosser." Marburg : Philipps-Universität Marburg, 2014. http://d-nb.info/1051935393/34.

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4

Campbell, Bruce Kirkwood. "Ethics and worldview in identity-based conflict in Nigeria : a practical theological perspective on the religious dimension of violence in Plateau State." Thesis, University of Edinburgh, 2015. http://hdl.handle.net/1842/33120.

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Severe intercommunal violence has repeatedly rocked Plateau State in the first decade of the new millennium, killing thousands of people. Observers have attributed the "crisis" to political, economic and social forces which breed pockets of exclusion and resentment. One notable model explains the violence through a paradigm of privileged "indigenes" who seek to prevent "settlers" from the political rights which would give them the access to the resources managed by the state and the economic opportunities that this entails. While not taking issue with the diagnosed causes of conflict, the Researcher argues that there is a substantial body of evidence being ignored which points to conflict cleavage having opened up along the divide of Christian-Muslim religious identity in a way that the settler-identity model does not sufficiently explain. On the basis that perceptions are as important as facts when it comes to seeking a transformational peace process, he sets out to map world-views, identities and ethics of the warring factions. The researcher, motivated to undertake this research by his direct experience of the 2008 crises and three years experience as an adviser to the EYN's rural development outreach in Adamawa and Borno States, posits that religion may indeed be part of the problem, and mosque and church must be partners to a solution. Forced to limit the scope of his research, he embarks on the initial stages of a practical theological investigation in order to review the conflict from a specifically religious perspective which might assist the Church in its efforts towards peace. Research is focussed on the perceptions of the pew faithful of two denominations in Plateau and Adamawa States and is based on an evaluation of interviews and focus groups which were held across a range of cohorts and settings in order to draw comparative conclusions. Respondents' backgrounds were both rural/urban, young/old, Muslim/Christian, and hailed from various ethnic groups (Berom, Tarok, Kamwe, Fali and HausaFulani). Evaluation methodology drew heavily on Grounded Theory and also included elements of Critical Discourse Analysis. The success of the methodology hinged on the ability of the Researcher to establish rapport and trust with respondents. The applied research methods were foremostly designed to build theory rather than statistically test any hypotheses. The thesis detects evidence not only for the salience of religion as a factor in the way conflict unfolds, but of religion displacing ethnicity as the marker of identity in some locations and age groups. It also demonstrates how ethno-religious narratives stemming from former rural strife between nomadic and sedentary populations and urban conflicts resulting from the competition for indigene rights have been conflated and then further reinforced by the emerging threat of Boko Haram, resulting in a narrative of a unified Muslim programme for conquest, domination and forced conversion. In tune with an undertaking couched in practical theology, this research also identifies a number challenges to the Church's witness and its ability to be a convincing force for reconciliation which arise from this. Eminently, there are signs that ethnocentric mores have been integrated into an emerging Christian identity, which engenders a monolatric perception of God and a penchant to reinforce boundaries rather than remove them. However, Christians also feel restricted by a Christian imperative to forego violence and beleaguered by an Islamic front which they perceive as having moral licence to perpetrate violence in pursuit of dominance. The researcher holds the conviction that it is the Nigerian Church who must embark on a theological process on her own to respond to some of these problems, and concludes with a number of propositions and recommendations to assist her on this voyage.

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Books on the topic "Hausa-Fulani"

1

Imoagene, Oshomha. The Hausa and Fulani of northern Nigeria. Ibadan: New-Era Publishers, 1990.

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2

Chapter, Better Life Programme (Nigeria) Katsina State. Fashion through the ages. [Katsina State, Nigeria?]: Better Life Programme, Katsina State Chapter, 1993.

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3

Poverty & religious crisis in Africa: A study of Hausa-Fulani Muslim society. Pittsburgh, PA: RoseDog Books, 2013.

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4

Okeke, Okechukwu. Hausa-Fulani hegemony: The dominance of the Muslim north in contemporary Nigerian politics. Enugu: Acena Publishers, 1992.

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5

Mack, Beverly B. One Woman's Jihad: Nana Asma'u, Scholar and Scribe. Indiana University Press, 2000.

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6

Telling Stories, Making Histories: Women, Words, and Islam in Nineteenth-Century Hausaland and the Sokoto Caliphate (Social History of Africa). Heinemann, 2007.

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Telling Stories, Making Histories: Women, Words, and Islam in Nineteenth-Century Hausaland and the Sokoto Caliphate (Social History of Africa). Heinemann, 2007.

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8

Muhammad, al-Amin abu Manqah. Sawtiyat lughat al-shuub al-Islamiyah fi Ifriqiya, al-Hawsa wa-al-Fulani wa-al-Sawahili (Silsilat Sawtiyat al-lughat al-maktubah bi-al-harf al-Qurani). al-Munazzamah al-Islamiyah lil-Tarbiyah wa-al-Ulum wa-al-Thaqafah, Isisku, 1999.

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Book chapters on the topic "Hausa-Fulani"

1

"Fulani." In Hausa Tales and Traditions, edited by Neil Skinner, 176–77. Routledge, 2019. http://dx.doi.org/10.4324/9780429028106-12.

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"Fulani." In Hausa Tales and Traditions, 210–11. Routledge, 2013. http://dx.doi.org/10.4324/9781315032948-19.

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Chidozie, Felix Chidozie, and Augustine Ejiroghene Oghuvbu. "Media and the Challenges of Displaced Men in Nigeria." In Handbook of Research on the Global Impact of Media on Migration Issues, 312–30. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-0210-5.ch018.

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This chapter addresses the under-reportage of the challenges confronting the male population of the IDPs by the mainstream media in Nigeria. It argues that the challenges facing the IDPs as a result of the Boko Haram terrorism, natural and man-made disasters, as well as the Hausa-Fulani mayhem, are peculiar to all the IDPs irrespective of demographic disparities. With the aid of 256 copies of questionnaires distributed among the male population of IDPs, recording 100 percent return rate and interviews conducted at Durumi Area One IDPs Camps in Abuja, FCT, the study answered the research questions posed here. Findings show that the plights of the male population of the IDPs ranging from hunger, starvation, water, electricity, accommodation shortages, and lack of sustainable occupation, portend serious human security threats for the country. It proposes policy-relevant actions for the government and other related agencies working with the IDPs; while concluding the role of media in trumpeting the challenges of the male population of the IDPs will mitigate their plights.

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