Mumuye - Their Origin

MUMUYE PEOPLE

-ABOUT THEIR ORIGIN-

By Haruna Yakubu Tolenyashong

Narrating the past is known to be a part of human nature that is surrounded by controversies. This is borne out of the fact that most a times people do not strictly analyze the underlying facts in an impartial way. Rather either deliberately or inadvertently?, what is related of any given occurrence is subjected to distortions here and there.
For instance, if several spectators are interviewed after a football match, it may be noted that instead of the ideal unanimous and equal reporting that may be expected it would not be surprising that several version of divergent nature would be recorded. Each person it appears would relate the story to his own interest, taste or level of perception. So it is with other more serious human endeavors like the writing of the history of various races, civilizations or groups.
History they say is written by the victorious, hence the provision of witness of the past is one area in which the Yorro People have been subjected to serious neglect, derogation, misinformation and abuse of all kinds by the elite and ruling classes that the people came under their influence in the various historical eras.
The pace was presumably set by early European philosophers and historians like the German Hegel who said Africa “is not a historical part of the world, it had no movement or development to exhibit.” 1 Others like the Englishman professor H. Trevor- Rope of Oxford University stated it in a more sarcastically blunt manner that “what existed in Africa was darkness and darkness was not a subject of History.”2
African history is likened by the ‘advanced’ world as represented by the likes of Hagel to a “heavy sleep leaving no memories” as compared to that of the Europeans which it is claimed was “the eventful sunlit day.”3
These propensities leave one in agreement with what Hans P. Goth Says “in the words of mark Twain” that ‘the very ink with which history is written is mere fluid prejudice’ 4 
It would be not be surprising therefore on a more narrow scope here like attempting to narrate the history of the Mumuye in its own standard draws some divergence in views. 
It would be not be surprising therefore on a more narrow scope here like attempting to narrate the history of the Mumuye in its own standard draws some divergence in views. 
The divergence is further aggravated mainly because of the relative obscurity of the people and scarcity of written literature on them. What remains now is a to give as much as possible an impartial account of the people’s past so that genuine lessons can be learn from them. That the past may be of relevance to the shaping of a progressive and development oriented present and future. It has been said that if we forget the past, we will be condemned to relive it.
Speaking of origins entails extending probes to earlier times, which stimulates rather interesting versions of how Africans, say, might have arrived here.
First of all if the creationist version be assumed; under this it would go that the Mumuye and others in this race and indeed all humans are descendants of Adam and Eve, who lived in the Garden of Eden. The garden has been geographically located at Mesopotamia, the land of the two great rivers. Tigris and Euphrates. that should be around later day Babylon and present day Iraq.
Then after the flood, being part of Noah’s saved family, the original starting point would have been on Mount Ararat, where the Ark settled and that lies in present day Turkey. From there the people would have picked their language at the tower of Babel (Babylon). What transpired from there to the recent past as far as the Mumuye people is beyond us and is what we try to determine here.
Interest groups however took over from there, and in the developments after  presenting distorted theories to their use.
Mariene Cornovin in league with UNESCO in an expose’ in 1980 stated that
“Afrikaner theologians have also made great use of the theme of the curse of Ham younger son of Noah…supposedly the ancestor of the black race” 5.   Ham it would be recalled is the accursed son of Noah, who laughed at his father’s drunken nakedness. The one who’s decedents were condemned to be carriers of water and hewers of wood for their brothers. Cornovin further explains that “this falsification, is based recalling that it has been invoked by earlier theologians to justify the slavery of black Africans.” this theory as may be seen is racist propaganda and has long been condemned and shattered.

THE EGYPTIAN TRAIN:
Then there is this oral narrative making its rounds which has been developed in certain sectors around the Mumuye land recently. That the Mumuye people migrated from Egypt with certain tribes like the Tuaregs (Buzaye) to eventually reach the Yorro areas after some interlude up north.6
This apart from its incongruity is apparently motivated by the tendency to fabricate history in such a way as to join the bandwagon of those who “came from Egypt as a center of civilization –or somewhere in the Middle East; as it is in the traditions of many of the neighboring peoples.
The inclination is noted with some sense of concern by Prof. Isichei who observed that “there is the much debated question of the authenticity of traditions of origin and migrations.”7 To this the author and indeed many ask; “when have they been fabricated in response to the political stresses and challenges of the nineteenth century or of the twentieth?”
All over Nigeria and beyond in our beleaguered local cultures it was vogue around to speak of ancestral wandering and migrations in the manner of Israelites. to appear to originate from more’ respectable’ cultures like those in Middle East and Egypt. this has been observed as a response to the derogative
European and colonial ideas that classified Africans. more or less as glorified wildlife that were at best” uncivilized barbarians ‘’. It is also most likely to impress on the highly ‘stratified’ Nigerian people that their past is not so humble as it looks but has a root in the affluent parts of history as well.
When the idea of Yorro people coming out of Egypt together with the Tuaregs (Buzaye) is considered, it would be realized that apart from trying to match two unmatchable people, they have no cultural or  anthropological similarities with the Mumuye. Nor can their languages be compared. The life of the ‘BUZU’ centers around the camel while they hardly are crop farmers. in appearance they are generally fair-skinned, wavy haired Caucasians by race and of the Afro-Asiatic language  Extension. They are tall and slender framed, prominent –nosed and narrow –faced North Africans of the Berber stock; more related to the Arabs, Jews and Europeans and they generally practice the Islamic religion.8
On the other hand there are here these short to medium height shaggy-haired Yorro people of the Negroid stock; Dark skinned broad nosed farmers who have
never been anywhere near beasts of burden. They are Traditional African worshippers handing idols and masks speaking of ancestral and other spirits. There is a clear 2-3 thousand kilometers of land and unrelated people between the two tribes. How could that be compensated? There is no trace of relationship a such in the people’s true oral traditions or any other written literature of academic value. the average Mumuye does not know where the BUZUs are or who they are save for a handful among the Educated elite. The two people are poles apart, except may be serious considerations are to be made of such similarities that: they all wear goat skins, look fierce, always toting traditional weapons  and can go for some time apparently living like Spartans. Then maybe they both drink a lot. Though one drinks too much alcohol and the other too much tea; both without much regard to solid food.
One other such theories specifies that from Egypt, the next destination was
Kwararafa, Kam, Ardo Kola and finally Yorro.
Then the other is that from Yorro the final dispersal point was Zing ,from where the people reached their present destinations.
These ideas as a matter of fact or fiction merits investigation and research and for all intent that for  a significant tribe like the Mumuye nothing misleading being and without reasonable anthropological logic should be left circulating.

CRADDLE OF MANKIND:
To determine the past and piece together a real scenario history of the Yorro men, search must be directed elsewhere and in a different direction. The direction is that which involves scientific deductions and research.
Oral traditions which are the main stay of such cultures as the Mumuye’s must be Carefully combed and scrutinized for clues, which it is believed are mostly coded in songs and poetry. Then with a mixture of scientific research in the field of for instance archeology and anthropology, a genuine picture might emerge. Other wish wild speculations and fabrications may cause more harm than the good probably intended.
Recent evidences from the relevant  fields have overwhelmingly pointed that Africa may indeed be the cradle of mankind where the first humans lived. Archeological finding in past few decades have shown that human beings appear to originate in Africa.
That they must have evolved into more precisely their present erect form and brain size in the woods and grass lands of the savannah regions of Africa. As shown in the comprehensive UNESCO studies in the various related fields, the Africa man dispersed to other parts of the world and not vise versa. Several stages of the development of man have been excavated and identified from sites all over Africa, including some from nearby central Africa Republic.
So it now boils down to the fact that instead of trying by all means to adopt the history and origin as coming from the middle east or elsewhere in the land of the white people, we may now relax with these latest undisputed scientific facts that Africa should be the ancestral homeland of all human race.
The next other steps are to try to determine as time goes on where the link lies between these prehistoric times and the Yorro people of today. This is because it is known that there has been an uninterrupted occupation of the continent by its people since those early days.
Studies have shown that subsequently in Africa, after the emergence of the early man, there has been a steady independent and internal development of the human society there almost at the same rate with that in other parts of the world until recently in last few millennia; when Europe appears to have made remarkable acceleration with the iron age and later with the invention of the machines.
Coming down to the Historical times when Europeans could at least identify their historical highlights because of the written records kept, the story was quite different with the largely illiterate Africa.

There appears to be no abundant materials at present identifying the detailed migrations and relations of people within Africa. That which occurred though amongst the Bantu people is said to be more fairly understood and may serve as material from which to deduce some ideas about non-Bantus like the Mumuye people.
With the Bantus, who are said to form 90% of Africa people south of the Sahara, it is now in effect apparently that their migrations went on well in to the last millennium. Bantu migrations is believed to have originated from east of the middle Benue valley, which formed their initial nucleus. The area in reference is within range or close to this region.
Greenberg one of the most widely accepted authority on African language advanced this theory after a detailed research across the continent. Greenberg according to Mouktar 11“
Placed the source area of the Bantu languages firmly in the Nigerian –Cameroon border area’’. Supporting this theory is the work of Olaniyan which also stated that the Bantus “originated from the eastern fringes of the west Africa forest zone—migrating south and eastwards into Congo forest around the 1st century A.D “12
Robert July as well cities that “the great Bantu migration more over, which covered sub-equatorial Africa during the two millennia following the birth of Christ, is also understood to have begun among west Africans along the Benue river who flittered south into the Congo forest in the earliest stages of their vast movement”13
The Bantu spread probably dislodged some of their historic neighbors and other Negro non-Bantu people like the Mumuye from an easterly or south-easterly abode in the forest flings during the very early times towards this region. it is interesting here to note that Kirk-Greene postulated that the Mumuye might have come from the Cross river area long time ago.
Or on another note, the non-Bantus like Mumuye may be part of the founding stock or aborigines among others in this source region, from whom the Bantus may have evolved according to Mouktar some 2-3000 years ago.
Meanwhile what generally obtains to work on presently among others may be as stated by M. Crowther that “with certain qualifications, which will soon become apparent, the ethnographic pattern of Nigeria has remained roughly constant for the 800-1,000 years and many linguistic expert would say longer”
What this means is that the Mumuye like many other ethnic groups in Nigeria according to Crothers’s study are believed to have lived in the general vicinity of where they    are now since about 1,000 A.D., or most likely since times earlier than that.
Furthermore, Sir Niven appeared to be more specific when he offered a theory that generally agrees with Crothers. Niven says   “A thousand years ago it is unlikely that any of the people now ruling in Nigeria had been here a long time probably the coast tribes and the Igbo were here long before .Naturally we have no record of those far off days but, as far as can be deduced at this great distance of time away from the events, there seems to have been a bedrock of people whose descendants are here Now. There were probably, people very much like if not the same as the ‘Pagan’ tribes from the plateau to Yola, the Gwari and their kin, and the tribes of Igbo and Ibibio to the east of the Niger’’.
           According to linguists, the languages these people speak probably -10,000 -8,000 BC’. Armstrong has suggested that the languages of southern Nigeria are as much as 10,000 years old. ‘’16 this  implies that the ‘’bedrock of people ‘ Niven is describing and which includes the Mumuye have probably been here since between10-8,000 B.C.
    With information also obtained from archeological research  mouktar says ‘in west Africa there were certainly people who possessed some physical features similar to present day inhabitants of the area as early as the tenth millennium before the Christian era (Iwo- Eluru in Nigeria) and have been termed ‘proto- Negroes’. Note that Meek (1932) describe the racial group to which the Mumuye belong as “the typical west African Negro of whom the pagan tribes south of the Benue are the most noteworthy examples in the Northern Provinces”.
Several other evidences exist apparently in other fields of research to suggest the establishment of the peoples, Niven says are “very much like, if not the same” as among others the Mumuye and their “proto-Negro” type in this region a long time ago.
ABORIGENES:
At the moment it would be that generally Mumuye people are among the aborigines of this region- the upper Benue valley. They apparently are the stock of Savannah Negro’s that have lived here or nearby since probably the days of the early men. They appear to have lived here within this region for long if these among others are also considered:-
As a general rule the forest people are shorter and have lighter skin as a result of their adaptation to the moist environment. Those of the arid Savannah lands are darker skinned and much taller e.g. the Dinkas of Sudan and the Wolof of Senegal.17
The Mumuye in turn who occupy areas midways between this two extremes are characteristically medium height and complexioned. By conforming to the rules therefore, it would be apparent that they most have stayed within these latitudes for such a long time as to warrant their being influenced by the climate and the environment.
Their mode of living before the coming of colonialist in effect had little difference with early forms of existence of centuries ago. They were completely at ease with the environment; an indication that they were used to it and had mastered it due to their prolonged stay around.
The Mumuye People are traditionally farmers and hunters, and the consciousness is so high in their mentality that from the time of child hood to old age this is what occupies their times most. In all the vegetation zones, the hunters’ choice is the grassland Savannah because of its richness in game. It is then natural that the two have come together – the hunter and the game rich land. So the development of the character in the people has been as a result of long term existence in the Savannah belt.
The people further more are adept in the cultivation of such crops and livestock that are at home with the climate and soils of the Savannah. This is another indication of long term involvement with the Environment, that has enabled the people acquire the husbandry of the flora and fauna that naturally thrive here. Mouktar again says “it is also fairly widely agreed that many of early staples of agriculture in Bantu Africa like the fruiting banana, the colocasias (cocoa yams), eleusine (finger millet) and sorghum were introduced ultimately either from west-Africa, or in the case of bananas indirectly from south-East Asia”.  And that “yams and a form of rice, Sorghum, oil palm and many lesser staples were indigenous to west Africa.”
Generally the state of the people’s sophistication and social order does not make them likely candidates for expansionism, military conquest, religious dominance and political subjugation of other s. they possessed no means of mobility and the boost of power that would have motivated them to become adventurous and migrate far in short noticeable times as others did in the last millennium.
The past five centuries have been comparatively turbulent ones in this region, and the times brought in waves of conquests and wars. In it all the Mumuyes most certainly were wedged in the midst, fortified in their mountain fastness. The mere facts that they occupied the hills through all last few centuries, indicates they were the earliest here and strategically withdrew into the hills when the pressure got on. Being the first to know an area, then picking on a strategic position like the hills is natural human instinct. The Encyclopedia Britannica under the topic “Technologies of war” recognizes this tendency citing examples that date back far in time. “the instinct and tactics were that of securing advantage by standing on higher group so that the Enemy was forced to attack up hill”. 18   If the Mumuye had migrated from somewhere else lately they would have been most unlikely able to dislodge any one before them, because of the strong defensive positions the hills provide. As can be seen, even the sophisticated modern Army like the British could not bring the hills under control up to the last days of their rule of six decades.
The theory of “withdrawal and refuge” areas as mentioned earlier in the case of the language groups is also supported by the book “A history and geography of the savannah” which states that “defense Considerations” were the causes of settlement on “restricted hill sites as in Adamawa’ 19  and in other similar areas where there are “those driven to highlands … refuges by intertribal strife, pastoral plundering and slave raiding “
Hickey advanced a theory that the Mbum people who now occupy the Ngaundere hills in nearby Cameroon are “the oldest known inhabitants of the Benue Basin” Hickey reasons that they, being of the same language group with the Chamba and Mumuye, “may well constitute a precious link with the remote prehistoric times.” 20  The Mbum he says are believed to have moved eastwards into their present abode from the Benue plains when the pressure grew. Yorro people apparently also nearby might just have moved west and naturally occupied and held these hills.
It may also be noted that almost all the hilly grounds around the upper Benue valley region are occupied by people of this particularly same language group. This might then not actually be a coincidence.
Barth in his travels around this region made observations in his records that the aborigine’s of this region are the Mbum, Nyem and DingDing people. The DingDing, a Mumuye clan as mentioned earlier were given to represent the tribe in whole. Barth’s records was published earlier this century and has been supported in the works of another author J.C Anene.
Fremantle in his paper at the beginning of the century also wrote that the Mumuye People have been occupying the hills for what he estimated as “considerably over a hundred years “21
Kirk-Greene again in another of his publications, confirms the aboriginal theory in starting that “Mumuye being one of the original tribes of Adamawa.”22
MIGRATORY TENDENCIES:
Having therefore established with the preceding views that the people are the aborigines, it would be almost impossible to deny that at least they underwent some form of migrations about this region. What betrays this idea is the fact that they are intensive crop farmers that practice shifting cultivation.
In their tradition, as part of the initiation rights into manhood, the “VA” priest in this incantation, addresses the symbol and mentions that “our forefathers brought you here from the east, for La (God) gave you to us to help us to obtain rain and corn, and to drive illness away from our Village … La took you and gave you to our fore fathers. They brought you from the east, from Yorro. May we have rain and food by your graciousness” 23  this constitutes strong evidence of earlier migrations
Mumuye traditions are unanimous that their immediate origin is Yorro- the inevitable enclave in the Shebshi Mountains of Adamawa Highlands. From their all it clans are believed and said to have dispersed to their present locations around the foot hills of the mountain. This include all group enumerated under the Mumuye – Yandang Language Group of the Adamawa Family and it as well coincides with the cultural patterns of the entire People. Thus not only did meek early in this century write  that members of this group have Yorro as their origin, but that their culture too are the same.
CAPRO’S (1992) states also that the Bali, Kpasham, Teme, Gengel. Kumba, and Kugama acknowledge Yorro ancestry.
Migration from Yorro to present areas agreed to the principle of shifting cultivation because they move about within general locality and not any inter-regional treks. However several theories’ have been advance as to possible Migration of the Mumuye people from beyond Yorro.
Marubitoba et al suggested an extended line of migration from the east through presumable central Africa republic, through a place called “KANG” and then to Yorro, the Kang mentioned here appears not the describe “Kam or Mayo-Kam” a place presently in Bali local government area. For the article speaks of and portrays the location as been to the south of Yorro, and “North of Present Bali” this idea is backed by and theory that had been giving by Kane in an unpublished B.A thesis. It says a place known as “Kang” is the next place of origin before Yorro and it was presumably situated  “where the river Mayo-Kam takes its source”25 this area more or less also to the south of  Yorro  geographically and still in the same Shebshi mountains  on which Yorro lies.
The link with Kam was probably initially presented by meek (1931) that: “though most of the Mumuye groups claims to have sprung from Yorro, there is a tradition among the Pugu (Pugong) that they are an offshoot of the Kam, and it is even said that Yorro itself was founded from Kam.”26 The author goes on to link Kam with Kwararafa and also indicating that “the Mumuye appear to contain a Dirim element” He continues that “some of the Kasheri villages have the Buffalo horn or ‘Aku’ cult of the Jukun” etc.
Meek appeared in this sense to be towing the line that Mumuye as an ethnic group cantain some splinter group from neighboring populations like the Chamba -  Dirim and the Jukun, that might have been assimilated by the main Mumuye Groups. He reflects for instance this kind idea again when considering the particulars of many other groups of people here in Nigeria including the Hausas.
Hiernaux cites that the available data are not detailed  enough to investigate how biologically homogeneous are the Hausas who C.K Meek (147) considers to be a hotchpotch of people of various origins.”27
The concept of” Kang or Kam” therefore ostensibly has a limited sphere among the Mumuye people and is far overshadowed by Yorro, Which is the incontrovertible immediate place of origin. There may be need and room for further inquiry into the Kam line especially being that It claims the occupation of times in an era earlier than Yorro.
Kirk-Greene postulated that the Mumuye might have come from cross river area long ago, 28 and Kam happens to be in the same north-south axis with the cross river area, which might or might not mean something.
Meanwhile migratory patterns of the people in recent times, with clans moving independently and different times appear to suggest a tendency to move from the east to west or from the south and south east towards the northwest. For instance oral tradition holds that the Dong people came from the verre hills to the east of Yorro.
The Manang People claim that they came from Yorro to a place – ‘Mang’ around present Lamma previously kwon as “Golong” through Nyaja (Matopo) to Tuyemang. Kwajji people trace their route through Yorro to Votupa near Mokin, to Kopo Kwajji near Meka and then to their present location. The Yandang are said to have come from Yorro through Yakoko, Meka and Cross the hills to their current areas near Mayo Lope; while a splinter group passed through Zing to the Bajama and Gorobi areas.
The Golong people came down from Yorro by way of the Lamma area in the Northeast to their present position, after setting near Lankaviri. Then the Yotti moved from Yorro through Meka to their present Yotti settlements. Peoples of Kpar, Pansele and Yaapa from Yorro passed though Kpenza, Dasso, Lasheke and then to their current destination around Apawa and Jimlari areas.
All these movements which trace a some what northerly and northwesterly direction from Yorro and on the northern aspects of the Mumuye hills; occurred within the last millennium, since even as late as the time of the British arrival, the movement was still noticeably in progress.
INTERIM CONCLUSIONS:
In the conclusion therefore it would be Reasonable to make the following tentative statements about Mumuye origins:
That the Mumuye Peoples immediate ancestral home of origin is Yorro and they are among the aboriginal tribes of this region.
While there is certainty that they might have been here or nearby since 10,00-8,000 B.C  and most likely even since times earlier than that as far as the Prehitoric times.
That it is also apparent the people had experienced some form of local migrations within this region because they are shifting cultivators.
That there is allowance to consider that a place of origin “Kang or Kam” existing before Yorro as a possibility, and there may be need for more inquiry into the theory being that some groups appear to have come from there.
That if a long range migratory route is to be considered and pursued, if indeed it existed, the more likely tendency would be within the central Africa, central Cameroon, westwards to this region as an axis.
In that case it might not be superficial then that the axis is occupied by People of the same language group,(Adamawa-Eastern) most of who have similar cultures. This contrasts reasonably to that of the Kam- Kwararafa axis which hinge on mainly Bantoid  area.
On the other hand as indicated by Hickey in his citation with the eastwards movement of the Mbum groups in the elongated eastward and uninterrupted  extension to Sudan might after all had migrated from here.
This east – west axis is similarly covered by the grassland Savannah “vegetation type and it cover places like:- Guyuk, Jen, Zing, Jalingo, Karlahi and Ganye in Nigeria; Kontcha, Ngaundere Garua and Maiganga in Cameroon; through Moundou in southern Chad on to Bassangoa, Bangui and Zinga on the Ubangi river, And the French Garrison town of Bouar all in central African Republic. Then Genema, Yakoma and the Kisangani area in the north of the Democratic Republic of Congo (Zaire). And finally to the Bharl at Gazal area near Waw in Southwestern Sudan. These are the areas covered by the Adamawa- Ubangi (eastern) language Family.
J. Sterkin reveals that the relatively advanced stage of research in linguistics in Nigeria has made this discipline a major tool for historians to use. That “the geographic distribution of the languages have now been reliably reported on and are of major importance as independent and independently objective means of establishing or Suggesting  relationships not immediately clear from oral traditions.” Furthermore he points that “what emerges immediately from a linguistic map of Nigeria is a geographic continuity of the linguistic groups. With a few exceptions the linguistic belt just described are uninterrupted units”29 All these suggest that the people of these family language family groups e.g. the Adamawa eastern to which the Mumuye belong, have far reaching historical and anthropological ties that might serve as leads in  researching their history.
It is interesting, for instance to note that, further across the Benue Some groups especially those among the Bikwin groups have oral narrative links with Mumuye People.
In this vein; the Haughton report on Gwomu District in 1913, gave the oral traditional account of the time that: “the ancestors of these pagan are said to be Mumuye country because who quitted the Mumuye country because their evil spirits were alleged to be killing all their children. Three families are said to have crossed the Benue when they
Came as far as Gwomu hill, they parted and one family settle at Gwomu the other formed a village at Borok and the third stayed on the plain and made a settlement at Painya. After their arrival, advancing from the north from what region is uncertain the village of Lo and Kwode formed settlements of which Zo and Karim Taboyi are off shoots.”30
A link is hence probably emerging to conform with the continuity of the language group to which the Mumuye and the Biwkin groups belong- the Adamawa- Eastern group.
There are fertile grounds as well to study among neighboring groups for historical as well as anthropological relationship such as the Verre, whom Meek said “between the Mumuye and verre.”31The Kotopo and Nyam-Nyam whom were also reported by Barth to have been the aborigines driven by the Chamba out of “the region, the Kotopo now located further to the south
Other interesting groups to consider are the Mbum and the Gbaya People further to the east.
The words of kirk-Greene comes true therefore that the charm of this region is not confined to her magnificent scenery, but also in its ethnography such as “in the mysterious origin of the Fulani or the Traditions of the many and fascinating pagan tribes there remains, even today, much that is unknown. To both the amateur historian and the professional anthropologist this treasure throve of unrecorded knowledge offers a rich rewards.”32

REFERENCE
1 Alogoa (1981) Pp.16

2Alogoa (1981) Pp17

3Ki-zerbo (1989) Pp.104
4Hans P. Goth, Belmont Ca.
5. Cornevin M. (1980) pp.32
6 programme booklet Zing turbanning
7 Isichei E. 1982 pp7
8 The world book Encyclopedia
9 TRS Arts Council
10Ki-Zerbo (1989)
11 Moukhar G. (UNESCOS1990) Pp.298
12 Olaniyan R. (1982) Pp. 22-23
13 July, R. (1975) Pp.99
14 Crowther M. (1978) Pp.15
15 Niven C.R. (1972) Pp.31-32
16 Mouktar (1990) Pp. 298
17Ki-Zerbo (1989) Pp.109
18Encyclopedia Britanica 15th edition #29
19 July R. (1975) pp.321, 352
20 Hickey R. (1990) Pp.3-9
21 Freemantle (1920) Pp25
22Kirk-Greene (1958) Pp.20
23 Meek C.K. (1931)Pp.464
24 Marubitoba et al (1992) Pp8
25 Kane(1987) Pp8
26 Meek(1931)Pp.449
27Hiernaux J.(1974) Pp164
28 Kirk-Greene(1958) Pp.20
29Sterkin J.Pp.10
30T.H Haugton (1913) SNP7, 77P/1913
31Kirk- Greene 1958 
32  Kirk-Greene  -1958- Adamawa past and present