Notes of a Journey from Bida in Nupe, to Kano in Haussa, Performed in 1862

Baikie, W. B.; Kirk, Jen

doi:10.2307/1798520

Cited by 5 publications

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“…64 Just a few years later, in 1862, Baikie saw 300 slaves in nearby Zaria, 'where as recently as three years earlier as many as 4,000 might have been seen', implying a decline in the trade. 65 Later in the century, Robinson noted 300 slaves for sale in Zaria, and 500 for sale at a time in the Kano market, the men naked, the women partly clothed, with shaved heads, being 'bartered for and sold in just the same way as other merchandise'. 66 However, not all slaves were sold in 'just the same way as other merchandise'.…”

Section: Local Markets Numbers Sold Price Determinantsmentioning

confidence: 99%

Women and slavery in nineteenth‐century Hausaland

Mack

1992

Slavery & Abolition

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Section: Local Markets Numbers Sold Price Determinantsmentioning

confidence: 99%

Women and slavery in nineteenth‐century Hausaland

Mack

1992

Slavery & Abolition

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“…His kinglist begins with one "Tsado," a name as much like "Tsoede" as either "Thoodyar" or "Shorgede." 9 Thus prior to the twentieth century the Tsoede story appears only in embryonic form and the name 'Tsoede' only as "Tsado," "Thoodyar," or "Shorgede." There are only two elements common to Clapperton's and Crowther's accounts: Idah origins and travel by canoe.…”

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confidence: 99%

The Tsoede Myth and the Nupe Kinglists: More Political Propaganda?

Mason

1975

Hist. Afr.

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“History is always written by the conquerors.”It is a convention in the writing of Nupe political history to begin with the name ‘Tsoede.’ This convention has been current at least since the early years of colonial rule, when we find ‘Tsoede,’ or ‘Edegi,’ as he is also called, being credited with the founding of the kingdom whose successive rulers can be traced up to the present. The clearest expression of the place of both ‘Tsoede’ and the kinglists which his name heads comes from the standard study of Nupe society by S.F. Nadel, who explains that the earliest history of Nupe centres around the figure of Tsoede or Edegi, the culture hero and mythical founder of the Nupe kingdom. The genealogies of Nupe kings which are preserved in many places in Nupe country and which have also found their way into the earliest written records of Nupe history which were compiled by Mohammedan scholars and court historians, place his birth in the middle of the fifteenth century.It will be our purpose in this paper to explore the evolution of the Tsoede story and to inspect the authority of its authorship. First, let us look at the story offered in Nadel's account: a) At the time of Tsoede's birth Nupe had not been unified under a central government.b) Whatever political forms existed elsewhere in Nupe, Tsoede's homeland Bini was a confederacy of towns. The leading Bini town was Nku, at the confluence of the Kaduna and Niger rivers.The Binis as well as some other Nupe were subordinate to the Attah of Igala.

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The Cowrie Currencies of West Africa Part II

Johnson¹

1970

J. Afr. Hist.

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This second part of a study of cowrie currencies in West Africa deals with the value of cowries from the fourteenth century in various parts of West Africa, in terms of gold and silver, and currencies based on these, and also in terms of commodities. An attempt has been made to use this information to throw light on such problems as the effects of the slave-trade on the economy of West Africa, and also on the extent of the internal exchange economy before the beginning of the colonial period.

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Notes of a Journey from Bida in Nupe, to Kano in Haussa, Performed in 1862

Cited by 5 publications

References 0 publications

Women and slavery in nineteenth‐century Hausaland

Women and slavery in nineteenth‐century Hausaland

The Tsoede Myth and the Nupe Kinglists: More Political Propaganda?

The Cowrie Currencies of West Africa Part II

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