Evolution of Fulani Communities

The work of numerous writers on the Fulani makes it clear that no simple formula for the evolution and differentiation of Fulani communities can be laid down. Communities of pastoralists persist, and will continue to do so in their present form in regions of the savannah belt where sedentary populations remain at a low density. Administrative action coupled with ecological reform may create demarcated areas where cattle-raising will flourish on a basis more akin to ranching; enclosure may lead to mixed farming. Communities of semi-sedentarists do not represent an inevitable stage in the process towards a sedentary way of life; they may arise through poverty in cattle, or its reverse.
It is believed that nomadic Fulani started to leave Futa Toro in Senegal, looking for new pastures and water for their herds around the year 1000. Following the next four-five centuries, they had spread over the most of the Sudan-zone west of Lake Chad. By the 16th century they had established themselves at Massina (upstream from the Niger Bend) and were proceeding eastward into Hausaland. Some settled in the 19th century at Adamawa (in the northern Cameroons). Many of the Fulani continued to pursue a pastoral life; some, however, particularly in Hausaland, gave up their nomadic pursuits, settled into existing urban communities.
The oldest written sources mentioning the Fulani in the Baghirmi empire (southeast of Lake Chad) are dated to the 16th century. Most probably, the Fulani were welcomed by local ruler, as they brought with them cattle and constituted a market for agricultural products. The groups of nomadic Fulani had to pay a tribute in cattle to the local ruler, thus recognizing his authority. With time, a group of sedentary Fulani began to emerge. These often distinguished themselves as educated Muslims and were highly appreciated by the local rulers for their services as civil servants, teachers and legal advisers.
The Fulani came into contact with Islam already before their emigration from Senegal. Conversion to Islam was especially widespread amongst the sedentary Fulani, while the Bororo (nomadic Fulani) were less receptive to Islam. Amongst the Bororo, Islam never created profound changes of mentality, but laid as a thin shell above the traditional cultural heritage, and this is pretty much how the situation remains today in the small remaining societies of Bororos. The sedentary Fulani in Futa Toro, Futa Jallon, Massina, as well as those in Haussaland, were strongly influenced by Islam.
Although Fulani are all over West-Africa and other parts of Africa, the Jamtan website will focus only on regions where Fulanis had historically significant impacts. These regions which intersect almost all new West-African nations include: Adamawa, Kano-Katsina, Massina, uta Jallon, Futa Toro and the Bororo/Wodaabe
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w-by /Bsombo*.
مرسلة بواسطة B.SOMBO في 05:11 ص
الأربعاء، مايو 13، 2009