Nasiru Wada Khalil

I was motivated to write this piece in order to correct some notions and set the record straight regarding how a former emir should appear, as well as narrate how the two previously exiled emirs related with people.

It was on Sallah day that a group of people in one of the social media platforms came across Emir Sanusi II holding a gaisuwa session in his residence in Lagos while in royal regalia and a dogari (Turakin Sallama) was by the side anchoring the gaisuwa for him. They all commented thinking that such a session should not ideally be held.

Hence, I decided that there is the need to recollect previous practices of exiled emirs with similar fate as Sanusi II in order to correct the perception of people outside the domain of royalty on the pre-existing cultural practice by the dynasts of Kano.

Therefore, anything outside cultural privilege is not within the purview of this mini article.

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In this regard, two examples will be cited to justify the conduct of Emir Sanusi II.

The first example was the first deposition or dethronement of an Emir after the Danfodio Jihad and establishment of Ibrahim Dabo dynasty in Kano.

This was the case of the British colonialists’ deposition of Emir of Kano Alu (1897 – 1903) immediately after their conquest of the Emirate, which brought an end to his reign.

Emir Alu was first exiled to Yola in present Adamawa State and later to in Lokoja of the present day Kogi State along with other emirs who suffered similar fate.

He resided there until his death in 1926 during the reign of Emir of Kano Abdullahi Bayero.

The emirs that were exiled alongside Emir of Kano Alu were: Malam Aliyu Dan Sidi (Emir of Zazzau); Malam Abubakar (Emir of Bida); Muhammadu Aliyu (Emir of Gwandu), and Abubakar Abubakar (Emir of Gumel).

These emirs died while in exile in Lokoja and were all buried there.

The second case was that of the abdication of Emir of Kano Sir Sanusi KBE (1953 – 1963).

Sanusi was instrumental to the success of the ruling party, Northern People’s Congress (NPC).

Later his relationship with the NPC Northern Regional Government became strained particularly with the Premier Sir Ahmadu Bello (Sardauna of Sokoto), who was his distant cousin.

The Government instituted a Commission of Inquiry, which indicted him and was forced to abdicate in April 1963 and immediately exiled to Azare in present Bauchi State.

These two examples in the history of Ibrahim Dabo Dynasty in Kano influenced the conduct of the former and exiled Emir Sanusi II.

Exclusive privileges of Kano Emirs

It is however important to recall the exclusive privileges of a serving emir that he does not share with anyone and which the exiled emirs never exhibited.

When an emir’s position is vacant, the Shamaki who is the chief slave official will take the custody of the takalmin gashin jimina (ostrich feather shoe), twagayen masu (the twin spears), figini (ostrich feather fan) and wukar yanka da kwari da bakan Dabo (Dabo’s knife, bow and arrow) and hand them over to the head of the king makers, Madaki, for the adornment and usage of the new emir.

This also clearly shows that, these items are the exclusive regalia of a serving emir that he does not share with any dynast.

The two exiled Emirs of Kano (Alu and Sanusi I) dressed in the normal emir’s regalia as when they were emirs but without the exclusive regalia.

A good example was the appearance of Emir Sanusi I while in exile at Azare.

Rukayya B. Makama his granddaughter and biographer in her book titled Sir Muhammadu Sanusi Sarki Na Goma Sha Daya a Daular Fulani provided his pictures in this regards.

First of all, the picture on page 175 shows Emir Sir Sanusi KBE seated not on a normal chair but on Karaga (royal bed) dressed in full regalia.

Karaga is also part of apparatus that a former emir can enjoy for the rest of his life.

Similarly, on page 192 he was seated reading the Holly Qur’an in his full royal dress.

People should now know that wearing turban with the two rabbit like ears and babbar riga (a flowing gown) and Alkyabba (gown) is never categorized by anyone as exclusive preserve for the serving emir.

Maghili explained the wisdom behind the appearance of the emir in the second chapter of The Crown of Religion Concerning the Obligations of Princes – it is all about dignity – and dignity should or must be maintained even after losing the throne.

We have seen the documentary film on Emir Sanusi’s relocation to Wudil from Azare where he led Jumuat prayer in Azare with his white Alkyabba covering his head (rufe kai da kokuwar alkyabba) just like every serving emir going for a congregational prayer in Kano.

This appearance is an exclusive privilege of a former emir.

No royal family member either with title or without can dress in such form but dressing in full royal regalia with kunne biyu and hanging sword (rataya takobi) is applied even to former or retired district heads talk less of former emir.

Dan Iya Ado Sanusi and Danburam Abubakar Bayero are good examples of appearance in full regalia by dynasts after deposition.

In 1926 Emir of Kano Abdullahi Bayero went to Lokoja and paid a visit to his uncle and father in-law, the deposed Emir of Kano Alu. On Alu’s outing to receive his guest – Abdullahi Bayero – he came out not only in full royal regalia (without the exclusive items) but also with courtiers chanting Takawa Sannu a normal practice of Coded Communication guiding the dynast and royal family.

This incidence justified the mini royal court session held in Lagos on the Sallah day for Sallah greeting.

Another example just like Emir Alu, Emir Sanusi KBE also both in Azare and Wudil often came out under the guidance of kiran lafiya (coded communication by the royal slaves), Isa Kwatagwam (a eunuch who died in Azare) and female jakadu (singular: jakadiya) such as Jakadiya Dala, Jakadiya Yarinya, Jakadiya Biya-biya and later Jakadiya Ai, all of them escorted him right from his house chanting kiran lafiya just like the practice for the serving Emir in Gidan Rumfa.

On a similar note, a former emir is entitled to be serenaded with palace musical instrument except Kakaki (long trumpet) and Tambari (A ‘royal’ hemispherical drum).

The case of Kakaki as exclusive preserve for an emir only applies in Kano, but in other emirates Kakaki is not for emir alone.

Once an Emir…

In the end, it is natural that when an Emir is deposed or retired, it is not expected of him to become a gyartai (cobbler) in his day to day conduct, there must be elegance and dignity in his conduct.

He is still an emir in all ramifications only that he has no territorial control.

He is entitled to all the cultural privileges of an emir to the end of his life.

In the traditional system of Kano, emir remained an emir for life irrespective of where he is stationed, this can be understood if we refer to Kano Palace language, in which when referring to Emir of Kano Alu after his exile up to now he is referred to as ‘Sarki Mai Tafiya’ (emir who travelled) meaning an emir who reside outside the emirate.

This is why a former or retired emir when he passes away, will be buried amongst emirs just like what happened to Emir Sanusi I in Kano.

His remains were buried in Nassarawa Palace alongside Emir Abbas, Emir Abdullahi Bayero and Emir Muhammadu Inuwa.

The same scenario in recent history took place in Sokoto.

When Sultan Dasuki died in Kaduna, his funeral prayer like all other sultans who died on the throne was held in Sultan Bello Mosque in Sokoto with the entire sultanate king makers around and he was subsequently buried in the Hubbaren Shehu Dan Hodiyo.

From these practices, it is hereby concluded an Emir of Kano no matter his condition retains some privileges for life.

Therefore the conduct of Emir Sanusi II does not violate any known Kano palace intangible cultural heritage.

Nasiru Wada Khalil researcher on palace cultural heritage can be reached at nasiruwada@gmail.com