The Bantu Migration

The Bantu Migration from their origins in southern West Africa saw a gradual population movement sweep through the central, eastern, and southern parts of the continent starting in the mid-2nd millennium BCE and finally ending before 1500 CE. With them, the Bantu brought new technologies and skills such as cultivating high-yield crops and iron-working which produced more efficient tools and weapons.

Eventually, the Bantu dominated, with the exception of South Africa and the Namibian desert, all of the African continent south of a line crossing from southern Nigeria to Kenya. In all, some 500 languages spoken today in that vast area are derived from the Proto-Bantu language. Although most historians would agree on the general occurrence of the Bantu migrations across Africa, the precise timings, motivations, routes, and consequences are all still being debated.

The Bantu

The Bantu were agriculturalists who spoke various dialects of the Bantu language. Their heartland was the savannah and rain forest regions around the Niger River of southern West Africa (modern Nigeria, Cameroon, and Gabon). Using both stone and iron tools, they successfully grew crops such as millet, sorghum, dry rice, beans, oil palms, and melons, although they did so at a subsistence level, that is they grew only sufficient crops to meet their own needs. They had the technology to create iron from iron ore, but where this came from is not known except that the three most likely possibles are: the knowledge was introduced by the Phoenicians in the north, the Egyptians or Kushites in the east, or it was acquired locally and independently.

Migration East & South

During the 2nd millennium BCE, small population groups of Bantu began to migrate into Central Africa and then across to the Great Lakes region of East Africa. This movement can be traced by the study of linguistics - a technique known as lexicostatistics - and observation of the relative closeness of local languages to each other and the language originally spoken by the Bantu people of the Niger River delta: Proto-Bantu. At the same time, one should be cautious with such studies as the passage of a language may not necessarily reflect the migration of its speakers. The same might be said of cultural practices and technologies.

It was the Bantu people who founded the coastal settlements of East Africa, what would become, with the addition of Muslim traders from Arabia and Persia from the 7th century CE, the Swahili Coast. From southern West Africa (the West Bantu) and the Great Rift Valley of East Africa (the East Bantu) two streams of Bantu peoples then moved further south in a second wave of migration which occurred during the 1st millennium BCE. A third wave of migration, in the first half of the 1st millennium CE, then took place as the East Bantu peoples moved even further south into what is today Zimbabwe, Botswana, Mozambique, and eastern South Africa.

The process of the Bantu migration has traditionally been seen by scholars as a gradual one of filtering down from village to village (and sometimes back again) through a rather sparsely populated Africa. However, the UNESCO General History of Africa puts a rather different slant on the process, at least in regards to the first wave: 

"The main expansion of the Bantu was vast and fast, not a series of gradual stages as some have argued. But it was a matter neither of purposeless nomadic wandering, nor of organized military conquest. It was a remarkable process of colonization - in the true sense of the word - the opening up of essentially empty lands." (Mokhtar, 320)

The Bantu shared their knowledge of iron-smelting, pottery-making, and their farming skills with indigenous forager and nomadic tribes they met, many of whom eventually then settled into stable village communities. Bantu dialects and aspects of Bantu culture were adopted, although the migrants, it is important to note, also learnt from the indigenous peoples, especially in areas like the cultivation of some grain crops or fishing techniques which had been perfected over centuries to get the best from the specific local environmental conditions. In addition, many cultural practices - the use of stone and obsidian tools, to give but one example - often continued to be used in parallel with the Bantu people's superior technologies.

More here:

https://www.worldhistory.org/Bantu_Migration/

Note: The word "Bantu", although sometimes used as a perjorative or derogatory term by racists, is in fact a native African term, a compound word, 'Ba-ntu', which is plural for 'person'. So it literally means 'people'. The singular varies. It could be 'Mu' or 'Mo', ie., mo-ntu, or mu-ntu, literally meaning a person, (Muganda/Baganda, Motswana/Batswana). Bantus also use prefixes like 'Wa' or 'Ki' (WaHutu, KiKongo).

Gidan Makama Museum, Kano

Photography and video making are not my strengths, but this is the place I visited.

"Once upon a time in 1440 AD, a magnificent structure known as Gidan Makama was built by the powerful Sarki (King) Abdullahi Burja. Initially intended as a temporary palace, this architectural wonder has since transformed into a captivating museum. The story of Gidan Makama begins with its creation for Prince Rumfa, who later became the legendary Sarki Muhammadu Rumfa.

Over the centuries, the original Gidan Makama has been divided into three distinct sections. One part now houses the Gidan Makama Museum, where visitors can marvel at the rich history of the Hausalands and beyond. Another section is home to the Gidan Makam Primary School, educating the young minds of Kano. The final part remains a residence for the successive Makaman Kano, carrying on the legacy of this historic site.

The Gidan Makama boasts a stunning display of traditional Hausa architecture, making it an iconic landmark in Kano. Today, it proudly serves as a national museum and reference library, boasting an extensive collection of manuscripts and historical artifacts that offer a fascinating glimpse into the past."

Courtesy Kano Chronicle on X

African Vernacular Architecture

When Africa adopts modern technology devoid of external cultural influences.

Excerpt

"The walls could use hybrid construction systems that guarantee durability over time and that, in turn, maintain the appearance and thermal properties of rammed earth and raw mud; evoking the vernacular and ancestral, but modern at the same time. As well as including the use of beautiful external and internal murals designed by local artists.

The native plant species of the area will be respected, as well as taking advantage of the surrounding trees to generate shade, and the use of outdoor pots to give a human scale, a more welcoming appearance, and a more interesting route. It is essential to involve the community so that a project of these characteristics can be successful..."

Source: https://www.instagram.com/midjourney.../p/CvhPPsWshbA/...

And here https://parametric-architecture.com/rolo-creates.../

A return to the original African outlook on life. Traditional African societies were deeply rooted in a community-based outlook. Life was centred on shared responsibilities where the welfare of the collective outweighed individual interests. These are ideals we should never have left behind. We could have adopted aspects of modern civilisation that were beneficial to us, while holding fast to what was uniquely ours, that which had served us well for thousands of years. We could have adopted modern technology not to ape others, but adapt it to suit our own purposes.

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Cairo

There are relatively few trees in Cairo, but there are lots of palm trees that ornamentally line major boulevards and avenues. 

Alhough downtown Cairo was planned by European architects, throughout the city is a mix of different architectural styles. I was taken aback by how European the downtown area was. I had seen it with my eyes before going to read up on it, then I understood why the downtown is the way it is.

The beauty of this downtown area is fading now, but it must have been splendid at some time in the past. It still is beautiful though, but there is something uniquely Egyptian about it. And not just the downtown. 

Despite the conflicting styles and influences, the European style buildings, as with the modern ones, almost all have subtle Egyptian touches and finishes, which, together with the use of Arabic signage, include unique features like hieroglyphs, pharaonic motifs, ancient Egyptian imagery, and other ornate detailing, everywhere you look; this including inside the elevators at my hotel; small details that constantly reminded me of where I was. And I haven't mentioned the even older traditional North African and Arabian architectural styles. I found the mixture of the ancient, modern, and everything in-between, very interesting. I would have loved to have stayed a bit longer to roam around more. 

This made me feel that in sub Saharan Africa, and in Nigeria in particular, we have abandoned our traditional building styles, such that there is little in modern architecture that can be termed as a uniquely Nigerian style. Our traditional building styles and practices, except perhaps for Hausa traditional architecture to a limited extent, have been largely relegated to a past era. What I've seen in Egypt is the opposite. The Egyptians have brought their traditional styles with them into the 21st century, taking advantage of new technologies to advance that unique style of theirs. This made for a cultural richness and depth that we could have had in Nigeria too, but don't have today in our buildings.

Tubali

It was unexpected and surprising to me when I heard greetings shouted out in the Hausa language at Poto Poto market in downtown Brazzaville, Republic of Congo, where French and the local Lingala language were the only languages I had heard spoken for weeks. I also noted that Hausa was the language of choice in Ghana's Northern and Upper East regions during my visits there. 

I read somewhere that the civilisations of the Pharoahs of Egypt borrowed some of their technology from sub-Saharan Africa. The famous cities of Timbuktu and Jenne, in particular, are cases in point. What is clear is that the exchange of knowledge and ideas has been taking place for millennia.

'Tubali' is the Hausa architectural style

"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. Today, with close to 82 million descendants and significant indigenised populations spread across Benin, Cameroon, Ivory Coast, Chad, Sudan, The Republic of Congo, Togo, Ghana, Eritrea, Equatorial Guinea, Gabon, Senegal and Gambia, the Hausa were once best known for fishing, hunting, agriculture, salt-mining, and blacksmithing. Historically, the communities resided in small villages as well as in precolonial towns and cities where they would grow crops, raise livestock, including cattle, as well as engage in trade, both locally and long distance across Africa.

While in more recent times the penchant for foreign tastes, in terms of building form aesthetics and materials underpinned by colonial influences and the modern trends of the time has come to the forefront of African architecture, the Hausa style remains a vital and influential traditional mode of building in the continent. Hausaland, historically a collection of states started by the Hausa people, situated between the Niger River and Lake Chad, boasts countless inventive building forms, bursting with colourful motifs, decorations and innovative uses of interior space. Characterised by vaults and piers, beautifully decorated walls, slashes and punctures, archways, and motifs in various proportions, Hausa buildings are impressive feats of both art and design.

For millennia, the main materials used in traditional African construction have been earth stone and straw, which have been skilfully utilised respectively and in combination. Though few original earth structures remain, aside from a number of carefully preserved monuments temples and mosques, this method of building continues to be an enduring cultural practice among rural communities throughout the continent. Traditionally, Hausa builders have considered the roof as the most challenging part of the construction, both owing to the technology required to support the structure and the decoration that is applied to it. The conventional method of building saw walls being made thicker to meet the structural requirements of the roof; this was done partly to be safe and partly because the thick walls kept the inside rooms cooler.

Customarily, the architectural decorations which envelop Hausa structures are carried out by accomplished engravers, traditional builders who like artisans are highly skilled at handwork and can draw out freehand patterns directly onto the surface of walls before carving out their designs. Consequently, the complexity of a facade decoration usually demonstrates the wealth and social standing of the property’s owner. Another key element of Hausa architecture are the pinnacles, or Zankwaye. Zankwaye are a classic feature of the Hausa building, manifesting in various shapes and sizes, and giving the structures their characteristic form. Like the horns of a bull, Zankwaye were originally reinforced vertical projections around the parapet wall of the roof, handily providing builders with a way to climb up onto the roof during construction or repairs.

Taking into account spaces for social activities as well as lighting and ventilation, a traditional Hausa residence is ideally split into three parts, following a layout that includes an inner core, designated as the private area, a central core, which is considered as semi-private, and an outer core, which is deemed public and is open to visitors. At the centre of the compound is an open courtyard, where the family spends the best part of their days, providing the setting for various household activities as well as important ceremonial rituals. The inner core also connects with a backyard space to keep animals and manage the disposal of household waste. Thought to have been derived from the domestic schemes of ancient Egypt, these principals of living continue to influence contemporary architecture today."    

https://somethingcurated.com/2022/01/11/a-history-of-hausa-architecture/

Soft spoken?

So I've been accused for the first time in my life, of being soft spoken. Me? Soft spoken? Well, I call this an accusation because it is a description of myself that I do not recognise, but this claim has come from two different unrelated sources. The first time I heard it was when while recently in Nigeria, I went to meet my friend at a location that we had agreed to meet. I arrived early, so rather than enter into the building I went to sit with a woman selling snacks and drinks by the roadside under a commercial umbrella.

"Madam I beg, make I siddown, I dey wait for my friend, give me Coke make I drink", were the words I said to her while gesturing that she should kindly make room for me on her bench where she sat. "Oga, welcome o", was the reply as she moved aside creating room for me to sit while at the same time digging into her cooler to fish out my Coke. "Your friend know say you dey here? You don call am?" (Meaning, does your friend know you're here? Have you called him?). "I go call am again to tell am where I dey", I replied, an this while I was consciously trying to be very Nigerian, you know, embracing my Nigerian roots.

So I called my friend who said he had already arrived, and that he was inside the building looking for me. Our arrangement had been for us to meet at the building, not necessarily inside it. Our plan was after meeting, to proceed somewhere else together. I then told him that I was outside sitting by the roadside among the stalls where people are selling things. As I sat I had my back to the building, which likely explains why I had not seen him when he arrived, so even as I was still on the phone with him I turned around and saw him emerge from the building. "I can see you, just look straight ahead, you'll see me."

I understood that he would not have expected me to be sitting by the roadside, but that's where I was, and try as I did to steer him towards me while calmly speaking to him on the phone, he seemed to be resolute in his belief that I could not possibly be sitting by the roadside. The woman, the stall owner, while sitting next to me had also turned around to see my friend approaching us, but whom she could see was staring in a completely different direction. So she stood up, vigorously waving both her arms, and shouted at high decibel levels, "Brother na here, na here o", which finally caught my friend's attention.

After my friend and I were reunited, this woman now turned on me and accused me of speaking in a soft bedroom voice when trying to communicate my location to my friend, saying this in jest, mockingly. But I had seen no need to raise my voice or put up an animated theatrical display. My friend had his phone clutched to his ear, and I assumed he could clearly hear the instructions I was delivering to him.

The second time I was accused of this was by my own brother. Last year on my previous visit to Nigeria I never heard the accusation that I am soft spoken, so did something happen between that time and now? I cannot but attach a lot of weight to my brother's observation though, he would know, and he himself put it down to me having lived in England for as long as I have. Could it be true then that I might be losing some of my Nigerianness?