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10.2h Jimoh, Kehinde Abolarin. “A Social History of Balogun Fulani Ward since 1823.” B.A. diss., History Department, University of Ilorin, 1984.

Selected notes.

p. 28. Re: 19th-century Fulani Ward. The type of slaves in living the ward rarely enjoyed social mobility like that in the Emir’s court. The children of slaves belonged to their parent’s master & grew up to serve the master “or be sold like market commodities” (p. 37, ref: Alh. A.M.B. Fulani, c. 57 years old, pensioner, interviewed 13 Nov. 1983).

Nupe, Hausa & Yoruba male slaves looked after cattle “while others protected the wives of their masters against assault. I was told they were like bodyguards to their master’s wives.”

p. 29. It was not the physical presence of slaves that was important to their owner but what they contributed to the household (p. 37, Alh. A.M.B. Fulani, interviewed 13 Nov. 1983).

p. 81. The list of oral sources includes A.M.B. Fulani, c. 57, Pensioner, interviewed in Ilorin 13/12/1983.

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Appendix 1. (1) Sample of Oral Sources

Fulani AMB

Pensioner, c. 50 years old

13/12/1983. Approx 2 hours

Language—Yoruba

“We don’t normally grant interview these days.”

“What I’m going to tell you was also told to us when we were younger.”

“ . . . Fulani did not permit non-Muslims to live in their midst. . . . When I told you that there were many tribes in the ward then, you should note that not all of them were traders. You see those Tapa [Nupe] at that time were slaves who knew Quran and were used by Fulani as mallams. Pagans were captured and converted to Islam. Those who refused to become muslims were regarded as slaves looking after Fulani wives and horses. What I’m telling you is true. There is a house behind this my compound known as Ile Seke most of the grand parents of those in that compound are descendants of slaves captured by Fulani.”