History of Relationship Between Ngizim and Kanuri ( Part 2) - Inuwa Gishuwa Dabua

By Inuwa Gishuwa Dabua

The earliest stream arrive Potiskum area from the west and settled at Ngojin and other places under the leadership of Mai Jalo who founded Ngojin in the 16th Century. 

According to some sources some under Kachalla Ngono Auwusga kayi and his brother Bilan Gadiyo moved from north eastern axis and founded Ngujam, Gidgid, Majewa and Gavdan. 

According to Professor J.E lavers, the Ngizim again moved from their main centres in Ngazargamu. They moved south to the Potiskum region where they met earlier migrants that settled at Ngojin. This latter group built KEISALA and evolved the institution of DUGUM AU or SARKIN HATSI. 

Another group of Ngizim arrive Potiskum under d leadership of BAUYA from Mugni and settled at Yarimaran (eastward to Potiskum town). He ended the menance of Mai Taida who had organized an incursion to Kaisa. There is an argument on the real name of Bauya, because the name Bauya was a traditional title name meaning Flag bearer. Some people are of the view that Bauya (Buyam) named Yarimaran after his real name meaning “Yarima Mamadi”

Through consensus accommodation and the role his group played as war commanders in the protection of the settlement, Bauya’s successors authority supersede that of the Dugun Au or Sarkin Hatsi. Bauya’s successors built a new walled town which became modern Potiskum. 

They ended the menance of HAMMA-WABI , which distinguished themselves as warriors occurred in the first half of the 19th Century by DANGARI, the 4th kachalla of Pataskum, during the battle shekau (thlikau also spelt Tikau) in 1824 as a phenomenal conquest. 

Subsequently, the kachalla relocated their centre of power, from the old settlement (Yarimaram) into a walled town (Pataskum). Unfortunately, their leader, Dangari, did not live long enough to transfer to new a settlement. However, the 5th kachalla, DAWI, brother of Dangari, executed that relocation successfully; they maintained good relations with Borno and even collected a staff of office from SHEHU UMAR. 

Furthermore, they also borrowed institutions like Kachalla, Mai, which contributed towards their centralization efforts. As a consequence of all these achievements, all the other Ngizim settlements came to recognize Potiskum as there cultural centre and almost all of them had their rulers appointed or confirmed by the Mai Pataskum. 

Before the arrivals of colonialists in the area, Potiskum town alone was divided into seven wards, each headed by Kachalla. When the British arrived, they simply confirmed Mai Bundi, the 14th ruler of Potiskum in his over lordship of the Ngizim and karai-karai, and recommended him for the award of a second class staff of office, which was no doubt in recognition of the size and importance of Potiskum. 

 Potiskum emirate flourished under its Kachalla and later Mai as an independent and sovereign chiefdom, side by side with Fika chiefdom to the south. They are said to have shared a common boarder at the side of the present day Damshi or Pokkitok, none of the two chiefdoms was subordinate to the other, except for friendly trading relations between them. Sudanese oral tradition do not also remember any instance of war between the two, rather they are said to have cooperated during war against a common enemy.

 The creation of the entity known as Fika emirate and the forceful incorporation of Potiskum chiefdom was the handwork of the colonialist. They imposed the emir of Fika on all the other peoples who revolted by.

There is a view that the migration of the emir of Fika to Potiskum was responsible for the development of settlement from a small village to a big town, but according to Muhammad S.A (2000); the reality of the colonial situation was such that the emir was a subordinate official and essentially a tax collector of the colonial government. He had no control over the economy at all. He was controlled by the British who received the taxes and decided the building of towns, road, schools, and dispensaries e.t.c however; the reality of the situation is that the construction of Kano-Maiduguri road and the general improvement of communication further attracted people to settle in Potiskum which also assumed significance as a flourishing commercial centre. 

It is common knowledge that the colonialists generally constructed roads, railways to the hinterland to facilitate the evacuation of raw materials and commercial activities. Those areas which had little or non to offer were not opened. 

 In September 1909, a colonial officer called for the deposition of the then Potiskum king, whom the alien accused of being ‘incapable of administration action’. In May 1913, one HEWBY, then resident of Borno, had dispatched a telegram proposing further “progressive administrative measure” against the then monarch (Mai Agudun) on May 13th of that year, “on the ground that after patient trial for some years, Mai Agudun had proved impossible as a ruler”. Sadly, the tragedy did not end there, for the deposed chief was later hanged, after a dubious fictitious trial for murder.

In 1993, the then government, reinstated and reaffirmed the stool of Ngizim people after a critical study of there history with appointment of Alhaji Muhammad Atiyaye as Mai Pataskum in August 1993. Sadly, the status of this throne had been degraded to 3rd class in that year, and then the ruler had also passed on after barely two months in the saddle. After his death, the crown fits Alhaji Umaru Bubaram Ibn Wuriwa Bauya I as the 25th Mai Pataskum, a grandson of Mai Bundi 1 OON, ruler of Potiskum from 1902 to 1909.

Unfortunately, the joy of enthronement was short-lived, as his rule was interrupted two years later enthronement was short-lived, as his rule was interrupted two years later, following the dissolution of the Emirate on January 11th, 1995 by Police Commissioner Dabo Aliyu (rtd) during the military regime of Gen Sani Abacha. During the early part of the 20th century, the Ngizim strive against the Fika Emirate, which had been given political control over them by the colonial authorities. To God be the glory, the royal father was restored, reinstated and re-affirmed in the year 2000