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Borno (in northeast Nigeria) is notorious today as the home of an Islamist terrorist group, Boko Haram, whose insurgency is a major security threat, but it was once the heartland of the Kanuri-speaking royal empire of Kanem-Borno, renowned throughout Africa and beyond, which in its later incarnation, the Bornu Empire, lasted from 1380 to 1893. This book offers the reader the first modern history of Borno, drawing upon sources in London, Berlin, Paris, Kaduna and Maiduguri and recently released 'migrated archives'. As its longevity suggests, what is particularly remarkable about Borno is the permanence of its boundaries-its territorial integrity-which dates back centuries, and the political and social identities that such borders framed in the minds of its inhabitants.
This is a survey of pre-colonial West Africa, written by the internationally respected author and journalist, Basil Davidson. He takes as his starting point his successful textA History of West Africa 1000-1800, but he has reworked his new text specially for a wider international readership. In the process he offers a fascinating introduction to the rich societies and cultures of Africa before the coming of the Europeans.
Originally published in 1970, this book is a reprint of one of the most important early documents regarding the early history and tradition of African states. The scholarly interest of Henry Richmond Palmer, one of the early administrative officers of Nigeria, has preserved for the African historian with this translation of an Arabic manuscript, a unique picture not only of the activitites of a great sixteenth-century warrior and king, but also of the whole life and movement of the Bornu. As well as a description of Mai Idris, his pilgrimages and moral influence, his administration, expansionist activities, military strategy and successes, and the spread of Islam, the work gives an important insight into the thought and life of an African Muslim and his community.
"When news of the kidnappings and murders of the Boko Haram surfaced in the 2010s I found datelines from once familiar towns and villages. I looked through my old notebooks and photo slides. They recall places and peoples now long gone and must be shared in homage to who and what was. Here they are." Peter Judd
Originally published in 1937, this book is a practical manual of Kanuri which will be of use to both the layman and the linguist. This analysis makes it clear that kanuri is a tone-language and the author urges the reader to observe the tone-system of the language so that the accidence can be fully understood, as grammatical tone sometimes forms an integral part of it. As this is a practical study, a practical orthography has been chosen - i. e one that uses only letters that are absolutely necessary. This system improved Kanuri orthography, as it was based on scientific principles.
This 1959 account of the Nomadic pastoral Fulani of Bornu, Northern Nigeria, begins with a brief historical sketch of the ancient kingdom of Bornu, and the Holy War of the nineteenth century and its repercussions. A detailed analysis of the family structure of the pastoralists (or Wodaabe) follows. The volume covers their organization into lineage groups, their forms of marriage and of inheritance, the status and functions of leaders in the lineage group and the cattle camps, and the central place the herds occupy in the social structure. The volume covers the impact on the traditional structure and way of life of the British administration, in particular the effects of the introduction of village headships and of new methods of taxation. A concluding chapter describes current plans for improving the general economy of the pastoralists, by developing various modifications of their methods of agricultural and animal husbandry, and by establishing forms of settlement.
A Synopsis of the Bura Project The three major rationale for writing this book are primarily to: through the study of African language family groups trace the origin of the tribe to a more specific location rather than the diffused response of from the East; secondly to investigate why and how the word Pabir/Babur came on the scene referring to a separate ethnic group different or the same as the Bura and thirdly to document some of the vanishing Bura cultural practices and deeds. For example what their beliefs are, their marriage practices, local industries and what they do to pass time. It is my strong belief that the first objective is accomplished through our analysis and presentation of the Proto-Afro-asiatic linguistic family classification group and its subgroup the Proto-Chadic of which the Biu-Mandara forms a sub-branch. Through a systemic and vigorous study of the classification of the different languages comprising this Proto Family of languages and its sub-branches we are able to assert that the Bura people were among many other ethnic groups part of a group whose origin can be traced to the Levant region of south west Asia and the Middle-East. They belong to the group that forms back to Africa migration. This is because modern genetic studies of languages indicate that theyre the only group that have traces of Y chromosome belonging to haplogroup R1b R-V88 in Africa but found mainly in Asia and Europe. After tracing the influences of the powerful Kanem (ca. 700-1376) and later Bornu-Kanem (1380-1893) empires around the Lake Chad region as well as the kingdom of Mandara (founded in about 1459, i.e. end of the 15th century), in what is today modern Cameroon on the inhabitants of the region, we conclude a chaotic period of migrations and wars, including trade in slaves. It is through this prism that we notice the emergence of the founder of the Woviri dynasty of Biu. Through his failure to win the Maiship of Bornu, he moved to Mandara and then the Plateau of Biu with some of his followers or relatives. Being a student of History Abdulahi or who later became Yamta-ra-wala attempted to replicate what the Kanembu were able to do among the local people they conquered some centuries earlier; they created an ethnicity and language called Kanuri. Yamta-ra-wala succeeded somewhat, but wasnt able to completely conquer the Bura people and turn them in his new ethnic vision. Instead the Buras went to the hills to fight him the next day. The new breed he created he called Pabir or Babur as the Hausa would call them. The myth of who Yamta-ra-wala is has for the present eclipsed historians and would probably continue for some time to come. As for the Bura (Most have down the hill-tops and mountains!) and the Pabir they have never been closer than today. Today for all practical purposes they are one and the same ethnic group, theyve intermingled more than any two previously separated groups. Their vocabulary, phonology and cultural practices have fused into one in most instances.