Putting Heads Together Brings about Progress
Kilba Development Association
Putting Heads Together
Brings about Progress
| Who |
| Location |
| Origin of the Höba (Kilba) People |
| Immigrations into Kilbaland |
| The Kilba Social Stratification |
The Kilba are an ethnic group in Hong Local Government of the former Gongola State, now Adamawa State of Nigeria. They are an integrated union of many kin-ethnic dialects like the Bura, Babbir, Marghi, Chibback, Hona, Holma, Higgi, Batta, Mbula, Nzanyi, Fali, Ihhi, Kopre and even Kanuri (from Borno State). All these ethnic groups were melted and assimilated into what was an original linguistic stock known as Höba or Kilba, believed to have been the earliest linguistic group that migrated from the North East of Africa into the hilly lands of the present Kilba area in Nigeria. This ethnic group of the twin names came by the present name Kilba, from the error of mispronounciation by their Fulani neighbours and the subsequent British colonial officials in their district, who codified the name. The Kilba call themselves Höba (Höba is pronounced Hba, with the "H" being prominently sounded). The Kilba are farmers. In fact, they practice little else apart from farming and minor crafts. There are blacksmiths also among them, but even these engage in farming.
The Kilba are unique for their rich culture and traditional ways of life, which pervade their entire social, political and economic existence with a positive inclination towards independent self determination. It is probably this element in their ethnic posture that won over the diverse kin-ethnic groups into being assimilated by the Nya-Höba or Kilba language, giving rise to a greater expansion in the ethnic population through the formation of numerous rural settlements in waves over several generations.
Höba were living in large clan-based mountain communities. These mountain communities were Pella, Gwaja, Hong, Kulinyi, Garaha, Bangshika, Miljili, Gaya-jaba, Gaya-maki, Gaya-skalmi, Gaya-gou, Hyama, Kinking, Motaku, Kwapor, Za and Zivi, all in the present Hong Local Government. The Höba clan-based mountain communities were each ruled by a "Töl köra ma" (King of the mountain community). "Köra ma" means "mountain top". Töl is pronounced as "ttle", which means King. A particular Töl therefore, was known by his clan name. Each of the mountain communities was made up of several villages. These villages had their method of communication. They had specific ways of doing everything, and life was very smooth and enjoyable. The Töl köra ma was a secular-cum-religious ruler. He had a cabinet made up of Yaduma, Midala, Bira'ol, Kadagimi, Kadala, Dzarma and Batari, depending on the community. Each had their designated cabinets. The cabinets of all the Töls still have the same character.
Höba was a tribe with a formidable army. They were articulate and had distinct ways of doing things and of getting things done. Höba was a tribe with formidable unity. After the 18th century AD, one German traveler by the name of Dr. Henry Barth [1](1965) came across Höba during his voyage. One Furkudol was bringing Höba, in their various clan-based mountain communities under one central government at that time. In Dr. Barth's report of his voyage, he wrote that Höba was
"a well organized pagan kingdom second to none in Western Sudan". Dr. Barth continued, that this kingdom
"resembles that of ancient Egypt or modern European kingdom. The kingdom was divided into units to which members of the ruling families were sent out to administer as governors"Dr. Barth continued,
"Every month, they (the governors and central ministers) sent in reports to the King for further directives or final decisions"These governors were the Yirmas and the Shalls. There was only one Yirma from Udong. Since there was and is still just himself, he is simply called Yirma. The governors were in a hierarchy, with the Yirma being the highest of them all, Udong is the place we now call Udong. The government of Höba is divided into two, with the Töl as the overall ruler. The territorial administration is the responsibility of the Shalls and the Yirma. The central administration is the responsibility of the Töls cabinet members. The cabinets are made up of the following:
Long after the consolidation of the kingdom we know from general history that the 19th Century was characterized by wars due to Jihad and incessant skirmishes with the Fulanis in which records inform us that Höba was never ever conquered. Very many attempts were made to do so though to no avail. Höba, though very war hungry at that time, were only going out to subdue Fulani settlements and take away their assets. Very similar to the Israelites of the olden days, when they were moving into the Promised Land from Egypt. Höba never consolidated their war victory anywhere. The approach was very spasmodic too. When it became clear that there was never going to be a conquest between the jihadists and Höba, a truce had to be declared on market days at Pella and at Mbilla Kilba. The Fulanis and Höba attended these market days freely.
Who | Location | Origin | Immigrations | Stratification | Table of Contents
The Kilba who live in Hong Local Government Area are sandwiched in the area between four local governments: Gombi, Song, Mubi and Michika Local Governments. Miss Nissen makes a good description of the location of Kilba area in her book [2], "An African Church is Born", 1968.
The Kilba occupy a mountainous area of about seven hundred square miles between the Hawal and the Kölanyi. Kilba land is situated east of the road leading from Yola to Garkida and its eastern border coincides with the boundary between Adamawa and Sarduana (former provinces). The Kilba are bordered on the North by their kinsmen, the Bura and Chibbak and the Marghi, on the East by the Gude, the Nzanyi and the Holma, on the South by the Batta and on the West by the Yunger, the Gudu and the Hona.
Here is a Language map for North Eastern Nigeria
Who | Location | Origin | Immigrations | Stratification | Table of Contents
A discussion of the origins of the Höba could probably best be started with an introduction of the meaning of the word, and its versions among kin-ethnic groups like the Marghi and Babbir-Bura, who call them Höba and Kölba respectively.
According to Marghi oral tradition, the Höba, Marghi, Babbir or Pabbir, Chibbok, Mandara and their other kinsmen were living together in the same house or area. The Höba were however, very restive and "every one was complaining about them", so the community counseled that they be "taken out of the house area", that is what it meant by Höba - "exodus", and Höba'a - "since they left home". In other words, "since they were taken out of the house and they were left somewhere, (they have not been seen again)".
According to the Babbir-Bura people (i.e. both the Babbir and Bura clans), Kölba, which derives from the notion of Höba'a, i.e. "those taken out of the house", means "those who have united themselves", i.e. those who have a strong sense of unity and affinity. The above interpretations of the meaning of Höba as well as the origin of the word were made by ethnic groups, which are most closely related to the Höba in language and traditions. The final name borne by the Höba, which has stuck to them through codification by the European colonialists and missionaries is Kilba. This tradition was made by the Fulani.
If the closest kinsmen of the Höba were responsible for naming them Höba or Kölba, then it was quite evident that the Fulani version of the word as Kilba was just a corruption of the word Kölba. In other words, the Marghi, Babbir, Höba, or Kilba, as well as Fulani must have lived together in the same geographical area before they split and went different ways.
But what do the Höba say about themselves? Among the children of Adam and Eve, at the beginning of creation the Höba were the middle born, Za'ada; the town or Pölasari (as the Höba call them) were the first-born, Za'uwala and the cattle Fulani or Mbwarara, were the last-born. In their heroic poems and praise-songs therefore, the Kilba refer to themselves as Za'ada-Kulangow, which means "the adventurous middle-born". This tallies with the Marghi notion of the word Höba'a or Kölba as (the troublesome or adventurous ones) who had been sent out of the homestead, by their other brothers. Here, one is tempted to think of some connection between the Kilba and Jews in Diaspora, considering the following facts.
Höba have certain names which suggest that they had earlier contacts with the Jews and Hebrew culture, possibly around the Nile Valley. Hence, the name of God in Kilba sounds like Jewish name of God: Kilba - Hyell or Hyal, Hebrew - EL. This was also pointed out by Nissen in her book, An African Church is Born (1968). Similarly, there are several objects to which the Kilba have affixed the name Masari or Egypt, indicating source of origin. These include groundnuts, pigeons, and lighter: Uwada-masari, mbötla masari, and ginatu-masari, respectively.
Furthermore, the similarities in sound between certain words in Kinuri and in Kilba would seem to suggest also that the two languages sprang from the same roots and their speakers were probably of common origins. Thus in Kanuri and Kilba respectively, we have Fal - paltlu - "one", Jire - Jire - "truth", Yakko - makkoru - "three", butu - budu - "cheap", hawar - labar - "story", böji - butchi "koro - kwara - "donkey", diwi - dimi - "bad" etc. Such similarities in words and pronounciations of particular names of things such as mentioned above can be found between the Kilba and other ethinic groups like the Marghi, Babbir-Bura, Ngwabba, Nzanyi and Fali etc. In fact, an attempt to trace the early history, sociology and politics of these other ethnic groups would accomplish the same exercise for the Kilba also, because their languages bear evidence of common historical and cultural origins.
The language of the Höba known as nya-höba, i.e. language of [the] Höba, is synonymous to the phrase "language of peace or concord". Thus when the Kilba man says to his fellow, "ami'i pönyahöba", he means, "let you and me speak in peaceful and concordant terms". In short, it means to speak in mutual understanding. If nya-höba therefore means the language of mutual understanding and harmony, then the Babbir-Bura meaning of Kölba as "those who are united together" (as one people) is corroborated to this descriptive reference to their language by the Höba themselves. From the above discussion of the name of the Kilba people, one can conclude that they were some sort of social mavericks who migrated out of their former social environment (either willfully or by compulsion) to a different independent one. Hence they continued to maintain a strong sense of affinity and identity. That former homeland of the Höba, according to their oral tradition was Egypt or Masari.
Who | Location | Origin | Immigrations | Stratification | Table of Contents
There are several oral theories about the early immigrations of the Kilba into their present homeland in Nigeria. One theory holds that the Kilba together with other ethnic groups like the Marghi, Babbir, Mandara and Kanuri, were living in Northern Yemen before. Later (time unspecified), they migrated into Saudi Arabia, then to Egypt, from where they came into Sudan and then to Chad Republic, where they further migrated into ancient Kanem-Bornu kingdom in Nigeria. According to this theory, they (the clans in group) lived together at the ancient town of Ngazargamu, during the period of the Mais (rulers in Bornu). Due to certain internal pressure within the kingdom though, the ruling Mai was killed and anarchy ensued. Consequently, "everybody" fled the land. The immigrants fled to the mountain of Sukur in ancient Bornu. Sukur in both Marghi and Kilba means "vengeance". In other words, they fled from Sukur or vengeance, so they named theirmountain settlement Sukur. Other people fled to Biu (the Babbir), some to Mandara area, and yet others went into Cameroon. The Kilba went to Mandara, whence they migrated to Biu and stayed for a while then went further down to Pella in present Kilba land.
Another theory holds that the Kilba lived in Egypt from where they migrated to their present homeland. This theory, which is held by the Kilba themselves, does not trace the routes followed during the migration, but it is the oldest theory held, even by the illiterate Kilba elders. It could be part of the first theory, but because of illiteracy, it has not been elaborated upon.
Yet another theory states that the Kilba or Höba did not migrate from anywhere at all to their present homeland but that they originated from there. In the words of some elders, they came "out of the droppings of the rock-rabbit". In other words, they were aborigines of their present homeland. This theory is supported by findings of ancient artifacts and pottery in the mountains. Some of these artifacts had been stored in rock granaries by unknown people. This is particularly found in the Kulinyi mountain in Kulinyi district of Kilba area. The granary is known as Val-Hyal or "God's granary".
Taking all the theories together, certain things can be deduced that the Kilba had migrated from somewhere around the North East of Africa, be it Egypt, Yemen or Ethiopia, to their present homeland; that several migrations had taken place, some at earlier times than others. Finally, we could deduce that the Kilba had moved out to their former original habitat much earlier than their other kinsmen - hence the theory of their being aboriginal.
Who | Location | Origin | Immigrations | Stratification | Table of Contents
The Kilba, unlike some ethnic groups, has no caste system, class prejudice or discriminatory traits among members of its community. Rather there are two major social strata among them on which are related to their social patterns of settlements, their politics and diplomacy. These are the kambu strata and the talaka strata.
The group of immigrants of the Mandara/Babbir stock, who came in during the second phase of migrations into the Kilba land, represents the former stratum. They are the royal lineage, which established the greater Kilba kingdom by around the fifteenth century AD from the combination of clannish settlements up in the Kilba highlands and subsequently, the vast expanse of land bordering the Kilba area, which acknowledged the sovereignty of the Kilba Töl. The Kambu or royal families were offsprings of the early Töls who built up various village settlements together with their followers - mainly from the same ethnic stock. These settlements were built at the foot of the hills occupied by the Talaka or aboriginal people whom they found there. For instance, the Kambu of Mötlöl, Daksöri and Tlölbang live on the land of the talaka of Pella-Gwajah and Udöng; the Kambu of Bangshika and Dzöga Yirma live on the land of the talaka of Kulinyi. The Kambu of Gaya lives on the lands of Mökahwi and Dlang. The Kambu ward off attacks from the lands of the talaka in times of war. They also rule over the talaka as their nobility. However, apart from the Töl who lives up the Hong mountain settlement, and is the central authority in the land, all the rest of the nobility may only serve as minor arbitrators in the commoner (talaka) villages. They are known by the titles of Yirma or Shall, both of which mean "prince". Yirma refers to the heir to the throne of the king, i.e. the king's first-born son. Shall on the other hand refer to any member of the nobility who could also vie for the throne.
The talaka social strata, on the other hand refer to the group of settlers who founded the mountain settlements. They were the people met in the land by the second wave of immigrants into the land, the more aboriginal peoples regarded as commoners in the Kilba government general. Because the talaka own the land on which the kambu settle, they are powerful. They control the mountain fortress and cave-hide-outs, which could be so vital during sudden attacks by unfriendly neighbouring groups or adventurers. They therefore live in diplomatic relationship with the kambu who defend their farmlands at the foot of the hills but serve as their overlords. Their relationship is symbiotic and they have mutual respect for each other as the talaka or commoners court the favours of a prospective Shall or Yirma (the titles are bought by royal family members from the commoners) while they in turn gratify the talaka with generous gifts in an attempt to gain popularity and approval of the talaka. This relationship may develop and result into the final recommendation of a nobleman as Shall or Yirma of a particular village. The one so recommended then proceeds to buy all the ritual deeds that lead up to his final ownership of the title of Shall or Yirma of a particular talaka settlements, e.g. Yirma of Udöng, Shall of Kulinyi.
Apart from these two main social classes, in the Kilba society, there is a third, which however, is a minor one and part of the talaka social class - the blacksmiths. Among kindred groups like the Higgi, Marghi and Fali, blacksmiths are regarded as lower class members of society and are sometimes treated with contempt and snobbery. In the Kilba society however, they are well protected. Infact, during earlier days, they were held above the law and were never convicted or imprisoned by the Töl. Should a blacksmith commit a crime, he was detained for a few hours only by the Töl in a circle drawn by foot on the ground. All that the blacksmith was required to do in those days was to practice his profession diligently.
Why was the blacksmith so important? He was very important because he produced and he alone did this - the tools by which the Kilba lived on, the hoe, the axe, the cutlass, the knife and all such implements. He also produced fighting tools: weapons like spear, sword, machete, arrows and knives. It was not merely through ingenuity that he did this however; he was believed to have the secrets of fire during the tempering of metals. For this also, he was respected and feared. But the power and personality of the blacksmith apart, he was an ordinary commoner - a talaka. He could neither aspire to any royal title like the Yirma or Shall, nor could he be a Töl.
[1] H. Barth, Travels and Discoveries in the North Central Africa, 1849 - 1885. Vols 1 - 3, London, 1965.
[2] NISSEN, An African Church is Born (Denmark Purups Grafiske Hus viby J. 1968) pp.121
[3]Jival Panama Hananiya. 1st ed. The Kilba and their literature. Ladpark Commercial Enterprises, Lagos, 1993.
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