Another thing we have been contemplating is the question of the identity of the captor of Assakélé, a Bulala princess remembered in a Kanembu song partly recorded by Henri Carbou. Although we have written about our speculative thoughts on this figure and her possible connection with the Aisa Kili of Borno traditions, we should consider other possibilities. For instance, the song identified the Borno official who seized Assakélé as Kaléa djerma Meleï. Kaléa means captive, djerma or jerma (sometimes spelled zerma) was an important officer in the Sayfawa court and Meleï is probably Mele, a Kanuri form of the name Idris sometimes seen in Kanuri girgam lists and other sources translated by H.R. Palmer. Thus, Kanembu tradition remembers a jerma named Idris whose actions here sparked or contributed to the war between the Bulala and Borno.
Is it possible that the song is actually remembering the Ngizim jerma of Idris Alooma? When mentioned by Ahmad b. Furtu in the context of the Kanem campaigns, his title had risen to wazir. Furthermore, we know from Ahmad b. Furtu's account that women related to the Bulala royal family were indeed seized during the conflict. Perhaps Kanembu tradition here is actually recalling an event right before the Kanem wars of Idris Alooma or one of those seizures of Bulala royal women during the war? Carbou claims that Kanembu tradition remembered Idris Alooma's vizier as Idris b. Harun, but that does not necessarily preclude the possibility of Idris b. Harun also being remembered as a jerma or jarma in other Kanem traditions.
Of course, without the full song this conjecture remains pure speculation. For all we know, there was a jerma named Idris during an earlier period in Borno who may have seized a Bulala princess. Assuming Kalo, Assakélé's father, was Dunama b. Salma, then we would think Melei was a jerma during the reign of Idris Alooma's grandfather. But it is still possible for the song partly translated by Carbou to have been actually referring to the Ngizim jerma, Idris b. Harun.
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