Hausa Influences in Oyo

Whilst perusing Samuel Johnson's History of the Yorubas, one notices multiple examples of Hausa influence in the Oyo state. Even when referring to the mythical or semi-legendary rulers like Sango, examples of this Hausa or northern presence can be detected in Yoruba historical tradition. For example, one of the Yoruba legends of origin traces the people's descent from Lamurudu of Mecca. This figure was said to have been the father of Oduduwa as well as two kings of Gogobiri and Kukawa in the Hausa region (3). Kukawa may mean Borno. Even the (legendary) Sango was said to have had a Hausa slave, too (149).

Some titles used in the Oyo government were also words of Hausa origin. Take the Magaji, for instance. This title was said by Johnson to go to the heir of a great estate, usually the eldest son of that family. The alafin of Oyo's court also included an official called the Magaji Iyajin. He functioned as an official "elder brother" who defended the interests of the king (69). Well, magaji in Hausa means heir or successor, according to An English-Hausa Dictionary. Another word of Hausa origin used by Oyo's government was the seriki, derived from the Hausa word for king. According to Johnson, the seriki was an military leader who was comparable to the Balogun but more for the young warriors. A successful seriki could even succeed the Balogun (133).

Some of the specific trumpets and instruments associated with kingship also came from the Hausa or via Nupe peoples. The kakaki and ivory trumpets were only used for the king (121). Johnson also referred to a cymbol (aro) or the Bembe drum as instruments introduced by the Hausa. The use of these instruments may have been through the Nupe as an intermediary, but it demonstrates how the northern peoples exerted a significant influence on Oyo.

As noted by various scholars, such as Adamu in The Hausa Factor in West African History, Hausa captives and artisans were also a significant presence. Hausa captives were the main labor force for taking care of the cattle owned by the chiefs. In addition, Hausa and Fulani peoples were often the barbers and ropemakers in Oyo (123). Hausa traders were also a familiar presence long before the 19th century. One of them, named Alaja-eta by Johnson, had his goods seized in Oyo until Aole, the alafin, ordered them returned. The failure to return the Hausa merchant's Koran contributed to the political tensions of Aole's reign after the zenith of Abiodun (190). Later, the Hausa slaves in Oyo joined Afonja as soldiers for Ilorin, but that development is better known or documented.

Overall, the Hausa influences in Oyo seem to be of a much deeper antiquity than we initially thought. While much of it was likely indirect through Nupe and Bariba peoples, the actual Hausa presence in Oyo was clear. And it was not restricted to slaves and Hausa or Fulani-oriented crafts and trades. It even included titles and political offices that used words of Hausa origin. Some were said to marry with the elite of the Oyo kingdom. Thus, Abiodun, remembered in tradition as one of the greatest kings of the Oyo Empire, married his daughter to a Muslim who had secretly harbored a son of Gaha for several years (186)! According to Johnson, Abiodun was previously a trader in potash before ascending the throne and defeating Gaha (187). Is it possible the potash trade increased Abiodun's dealings with Muslim traders from Hausa land and the north?