Brief insight into the Jukun and great kwararafa kingdom.
The federation of Kwararafa or Kororofa is a defunct federation that existed from sometime in the mid-13th century up till around the late 18th century. Its region was along the Benue river valley in today’s central Nigeria. Its boundary changes over time are hard to reconstruct, probably because of the many wars it fought. It intermittently laid siege on some northern Hausa territories.
The federation was a confederation of different culturally and linguistically diverse populations, out of which the Jukun people were the most influential. By the 16th and 17th century the federation was at its peak. The Kwararafa federation was a very complex society. The complexity was as a result of the many numbers of ethnicities present.
This multicultural diversity of the Kwararafa federation was primarily due to the waves of migration of people of different ethnicities into the Benue basin who were acculturated into the native population.
Some of the major ethnicities include, but are not limited to: Jukun, Igala, Etulo Kuteb, Chamba, Idoma, Mumuye, Alago, Aho, Shiki (Kollo or Mighili), Mada, Aho, Kambari, Beriberi (Kanuri), Basa. These groups were not just culturally heterogenous but also lacked a common political, cultural and religious homogeneity.
They were all inhabiting in a common region, and traditional boundaries was very fluid but they all still regarded themselves as one people.
It is not entirely clear exactly which town or location operated as its capital. There was a concentration of power in different places within the federation; Pindiga, Kalam, Gerikom, Santolo, Tangara, Biepi, Uka, Wuse, and finally, Wukari, even Kunde south of Bauchi region at one point might have maybe performed roles of capital. However, Wukari stood out as being the most prominent and was widely regarded to as the ultimate seat of power in the state.
Another area of uncertainty is ascertaining whether Kwararafa was a confederacy or just a general name given to them by their Muslim foes for some of its pagan populace.
Selection Process of The Aku
The selection process is usually done in top secret and government’s interference is not accepted.Contenders from the two ruling houses – Ba_Ma and Bagya – have expressed their desire to become the next Aku-Uka.
Five kingmakers have the sole responsibility to select the new monarch. At the end of their selection process, they would present one name to the state government.
Unlike other traditional institutions, where a governor decides who becomes the next Emir or chief as the case may be, the system in Wukari is different.Similarly all rituals and traditional rites for burial and selection of Aku are done at Puje shrine.
Interested and qualified candidates are at liberty to present themselves for the position of Aku when the throne is vacant.
However the two ruling houses, under the tradition of Jukun would carry out in-house consultation and agree on only one person from each of the two ruling houses.
The two ruling houses would submit the names of the contenders to kingmakers and the selection and confirmation will be subjected to ritual process and at the end one person will emerge as victorious
The Kunvyi, as chief custodian of the instrument of rites and ritual of the Aku selection process, will exercise his power over the decisions of the other four king makers.
Under the culture and tradition of Jukun, the Kunvyi is believed to be more in touch with the powers behind the entire ritual system, hence his decision is final.
It is the duty of the kingmakers to present the name the person they selected to the government.
The Transportation Of the Aku To His Ancestors.
Upon the death of the King (Aku Uka) the remain of the King is literally transported on horse by a volunteer.
The journey to the burial ground takes three days at a point the rider will be left alone, the and body of the Aku Uka. He must deliver it to the gods, owners of the crest of Aku Uka.
The volunteer horse rider might not come back my more -if he comes back, he becomes in fable, he will be feared, looked at as a ghost and one who have obtained favour from the gods.
The Making Of History
History was however repeated as the horse rider (ATOBE) has finally returned.
He's indisputably a man and a substantiated tenancy spirit.
The man that scuffled with the ghost prevailed.
Latest development has emerged on the horse rider (ATOBE), who ‘transported’ the remains of His Majesty, Dr Shekarau Angyu Masa – Ibi, CON, The AKU UKA, to the spirit word.
Atobe had volunteered to take the corpse of the monarch to his ancestors in Nandop as custom demands.
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