Misplaced Pages

#381618

67-636: The Atyap people ( Tyap : A̱tyap , singular: A̱tyotyap ; exonyms : Jju : Ba̱tyap ; Hausa : Kataf , Katab ) are an ethnic group found majorly in Zangon-Kataf , Kaura and Jema'a Local Government Areas of southern Kaduna State and Riyom of Plateau State , Nigeria. They speak the Tyap language , one of the Central Plateau languages . The Atyap occupy part of the Nok cultural complex in

134-536: A Cyclopean wall, surrounded by huge boulders ". In his map (1867:unnumbered, diagram 2), he represented the town with the word "Kuttub". The new Emir of Zaria few decades later, Abdullahi in 1871 appointed Tutamare and Yawa, deploying them across the Zangon Katab area. Tutamare was a Bakulu convert to Islam who was given the Kuyambana title and put in-charge of extracting tributes from his people and

201-552: A combined Atyap-Bajju alliance against the oppressive taxation policies if the British. The British again used force to quell the revolt but failed to arrest the leaders who escaped the area. During the period of the Great Depression (1929–1933), the British abolished the tax payment when the people could not even afford to feed themselves. During World War II (1939–1945), a few Atyap were recruited as contribution for

268-488: A great and populous town, known for the importance of its market. As put by Philips in Achi et al. (2019): on his arrival, he met a town with almost 500 "small and nearly contiguous villages" situated in a "vast and beautiful plain," quite far from the south where plantain , palm and coconut trees grew in abundance and quite far from the north where Fulani cattle were found in abundance. Although, quite disappointed because

335-892: A number of dialects, including: The Tyap alphabet ( Zwunzwuo A̱lyem Tyap ji ) had 39 letters, as drafted by the Tyap Literacy Committee (TLC) during the early 1990s: However, a current development as of 2018, has the Tyap Basic Alphabetical Chart reduced to 24, as follows: The letter "ch" would henceforth be represented by the symbol "c", without the "h". All others remain the same. The seven vowels of Tyap may either be short or long monophthongs sounds. The language has five (or six) diphthongs : /ei(/əi) ea əu ai oi/ . The language has over 80 monographic and digraph labialized and palatalized consonant sounds, classified into fortis and lenis modifications. The following table contains

402-399: A period of up to 2,000 years was needed to create clearly identifiable dialect separation and that it is thus a slow process of steady population growth and expansion and cultural differentiation over thousands of years'. The implication for Tyap is that it has taken thousands of years to separate, in the same general geographical location from its six or so most closely related dialects. As

469-686: A reconstruction of the branch, assigning it as "proto-Plateau". Again in 1989, Gerhardt placed Tyap and Jju under the South-Central subgroup, Central group, Plateau branch of Platoid, a division of the Benue-Congo languages. Achi (2005) stated that the Atyap speak a language in the Kwa group of the Benue-Congo language family. However, according to Bitiyong, Y. I., in Achi et al. (2019:44),

536-473: A sub-unit they required probably more thousands of years earlier to separate from other members of the Kataf group like Gyong, Hyam , Duya and Ashe (Koro) who are little intelligible to them. The stability of language and other culture traits in this region of Nigeria has been recognized. It is therefore persuasive to take as granted, long antiquity of cultural interaction and emergence of specific dialects in

603-536: A system of indirect rule. The British gave the emir of Zaria increased powers over the Atyab through the village heads that he appointed, and causing increasing resentment. Achi in Achi et al. (2019) described the fabrication of the claims by Zaria about her sovereignty over the Atyap a deliberate distortion of history, as many of the polities portrayed by her as dependents were in reality independent. Accepting these claims,

670-464: Is gbang far A̱li nung ka shyia̱ gbang Ham people There is a common misconception that the Ham people created the Nok culture after archaeological discoveries in the Ham village of Nok . The Nok culture flourished between c. 1500 BC — c. 1 BC while the Ham people only migrated to the area from Kano in the 17-18th century. The culture was so named because the terracotas that characterised

737-492: Is a folk memory of these late nineteenth-century movements. But migration of individuals and groups of people should not be confused with migration of a whole Atyap people. The Atyap sub-groups consists of a group of seven or eight ethnic groups namely: Agworog, Asholyio, Atyap proper, Atyecharak, Atyuku, Fantswam and Takad. The Bajju are considered as a part of this group due to their cultural and linguistic similarities, although each of these groups consider itself independent of

SECTION 10

#1732798326382

804-522: Is evidence that the Atyap were early settlers in the Zangon Katab region, as were the Hausa. Both groups were in the area by at least the 1750s, possibly much longer, and both groups claim to have been the first settlers. However, Achi et al. (2019) asserted that the time of establishment of the aforementioned trading pact (Tyap: A̱ka̱be ; Hausa: Amana , English: Integrity Pact) between the Atyap and

871-503: Is known in Tyap as Tyong Kwasa̱u (escape from Kwassau), while those which happened earlier are called Tyong A̱kpat (escape from the Hausa). Atyap nationalism grew in the 19th century as Fulani jihadists tried to extend their control in this and other parts of central Nigeria. The British military entered Atyapland 3 April 1903, and took it without a fight from the Atyap, probably due to

938-402: Is true of the Atyap to an extent. Movements were undertaken under clan leaders and in small parties at night to avoid detection. The tradition is unknown to most Atyap elders. This is partly why it is not found in most of the writings of colonial ethnographic and anthropological authors who wrote on the Atyap people. Though these colonial officers could not have recorded all existing versions of

1005-538: Is what the Hausas remain to the Atyap. In otherwords, the Zango was developed in an area known as "Mabatado" to the Atyap, hence, the Hausa word for that area, "Mabaradawa"). Before then, people took iron ore to blacksmiths to form them the tools they wanted and paid him in grains or meat. After the coming of the Hausa, local blacksmiths began copying the products brought in by them. Due to increasing volume of trade between

1072-484: The Adara , Gbagyi , Atyap, Koro , Bakulu and Anghan . The next Emir of Zaria Yero (1890–1897) organized a force of royal slaves and equipped them with firearms to instill terror on the local population, seizing people into slavery, food supplies, preventing them from cultivating their crops and causing widespread starvation and deaths to force them into submission. Instead, they allied with one another against Zaria in

1139-598: The Anghan , a task which became difficult to accomplish and his title snatched by the District Head of Zangon Katab. Yawa on the other hand was appointed in the 1880s as Sarkin Yamma (chief of the west) by Emir Sambo (1881–1889). His functions include policing the western sections against Ibrahim Nagwamatse of Kontagora 's forces and raid for slaves. He used Wogon (Kagarko) , Ajure (Kajuru) and Kachia as bases to raid

1206-538: The Hausa , is a clear case of pre-nineteenth century immigrations and interactions. It was however in the nineteenth century as a result of over-taxation, slave raids and the imposition of corvee labour on people under the influence of the Sarakuna of Hausaland, which led to increased migrations as a form of protest. It is most likely that the traditions of Atyap migration from the north to avoid slavery and taxation

1273-860: The Irigwe middlemen in particular and others with political status held ransom from Zaria. The emergence of Mamman Sani as Emir of Zaria (1846–1860) came with aggression on the Aniragu , Atumi , Koono , Anu , Avono , Agbiri , Avori and Kuzamani in the Kauru area who refused allying with the Emir of Zaria through the Sarkin Kauru, viewing the alliance as a loss of independence. The Bajju in 1847 were affected by this aggression when Mamman attacked Dibyyi (H. Kurmin Bi), one of their villages. They responded by attacking

1340-863: The Kataf language region. It means that Tyap had long become a clearly identifiable language with a distinguishable material culture and social organisation personality long before the time the British took over control of the Atyap early in the 20th century. This personality was bequeathed down from one generation of ancestors to another until it reached the most recent descendants. The Atyap call themselves 'Atyap' and are so known and addressed by their immediate neighbouring groups like Asholyio (or Morwa), Agworok (or Kagoro), Atyecarak (or Kachechere), Atakat (or Attaka, Attakar), Ham (or Jaba), Gwong (or Kagoma), Adara (or Kadara), Akoro (or Koro), Bajju (or Kaje), Anghan (or Kamantan), Fantswam (or Kafanchan), Afo, Afizere , Atsam (or Chawai) and Rukuba, together with

1407-957: The Native Authority . Most of the employees in the 1950s in the Zaria Native Authority were the emir's relatives. Achi in Achi et al. (2019) noted that the Atyap were always told "All of us in Zaria division are brothers, whether we be Muslims, Pagans or Christians" but faced discrimination always when it came to employment and reported that in 1953, the Native Authority had 102 staff, 60 being Hausa/Fulani, 42 indigenes from Atyap, Bajju, Bakulu, Anghan, Atsam and Atyecharak—i.e., 25 village scribes, four court scribes, three local police, nine teachers and one departmental mallam . In 1942, Bajju militants led by Usman Sakwat waged intense anti-colonial struggles directly against

SECTION 20

#1732798326382

1474-760: The jihadist flags in Hausaland who sought to acquire wealth through their new cause, same waged wars of expansion on settlements all over. The Amala , Arumaruma and others around Kauru , Lere and Ajure (Kajuru) by 1820 were subdued as vassals of Zaria and those settlements served as attack launching centres for Emirate campaigns against the Atyap and their neighbours. In 1827, Richard Lander in his first expedition with his master, Captain Hugh Clapperton , who died in Sokoto earlier, on his return chose to pass through another route which led him to becoming

1541-443: The slaɡ and tuyeres remains were particularly abundant in hiɡh heaps. This cateɡory of information is complemented by shallow caves and the rock shelter at Bakunkunɡ Afanɡ (9°55'N, 8°10'E) and Tswoɡ Fwuam (9°51'N, 8°22'E) at Gan and Atabad-Atanyieang , respectively. The same study reveals several iron ore mining pits (9°58.5'N, 8°17, 85'E). More such pits have been identified in later search, suggesting that iron ore mining

1608-662: The 19th century. The insecurity and economic turbulence brought by the raids and tributes were meant to create avenues for slavery and its trade in the area and succeeded to a great extent. In a bid to penetrate the area, Zaria collided one clan against another and was able weaken certain sections of the Atyap polity through trickery, forcing them into Amana relationships with her. Some of the towns they penetrated included: Ataghyui, Magang, Makunfwuong, Kanai and Sako. Zaria's expectations were to have them as bases for her advancing and retreating forces, and to feed her with vital information. Through them she penetrated Atyapland and enforced

1675-534: The Atyap and the Hausa traders, the need for security became vital, the development which later led to the establishment of more markets such as the ones in Magwafan ( Hausa: Bakin Kogi), Rahama, Tungan Kan (Kachechere) and Afang Aduma near Gan, although the Zangon Katab market became the most important of them all and was an important link between the four main trade routes in the area, namely: With their neighbours,

1742-465: The Atyap and the Hausa. However, one has to be very careful when referring to religious conflicts in Nigeria, as it is not all Atyap people that are Christians, similarly, not all Hausa people are Muslims. Oftentimes, historians make more emphasis on religious factor other than other basic factors like land for example. The Atyap also resented loss of land, considering that they had originally owned all of

1809-428: The Atyap anti-slavery forces, Marok Gandu of Magata, was captured by the Hausa forces who executed him by impalling on a stake, while others like Zinyip Katunku and Kuntai Mado of Mashan were said to have been buried alive, in 1902. The Kwassau wars caused many southwards migrations of Atyap to neighbouring areas of Asholyio, Agworok , Bajju and Batinor (Koro) , and many never returned since then. This migration phase

1876-646: The Atyap by making them block the Atyap escaping via the Kaduna River . This attack came at the time of the A̱nak Festival when people were less ready for war. Kwassau was said to have destroyed many lives in the Santswan Forest where many Atyap escapees went hiding by clearing the forest and was also said to have vowed not to spare a soul and needed neither slave nor concubine and the Kaduna River

1943-404: The Atyap ethnic identity. In terms of clans, each of the subgroups has its clans and subclans. The Agworog have two main clans: Ankwai and Kpashang. The Asholyio have four: Neabwaat, Nelutswe, Neswe and Nezam. The Atyap proper have four main clans: Agbaat, Aminyam, Aku and Ashokwa. The Fantswam have six: Manyii, Takau, Takum, Zakhwo, Zibyin and Zikpak. It has already been established earlier that

2010-418: The Atyap occupy a part of the Nok culture area, whose civilization spanned c. 1500 BC to c. 500 AD, with many archeological discoveries found scattered within and around Atyap land. Long before the introduction of currencies into the area, the Atyap people practiced barter trade up until the mid-18th century when the Hausa traders began passing across Atyap land, importing swords , bangles and necklaces and

2077-613: The Atyap traded with the Gwong and Ham for palm oil , ginger , locust bean cakes and honey and the Bajju, Agworok , Asholyio, Atyecarak, Atsam , Niten , Bakulu , Avori and Berom all took part in this trade. The Atyap trading contacts extended to Nupeland , Yorubaland , and Igboland to the west and south; Hausaland , Azbin and Agades to the north; Berom, Ganawuri (Niten) and Rukuba (Bache) An account by Human Rights Watch has it that there are no written records, but there

Atyap - Misplaced Pages Continue

2144-511: The Atyap which by the 1840s reached its climax. It was then that the Atyap were conferred the dhimmi status as a non-Muslim group in which they were expected to pay the protection fee ( jizya ) to the Emir of Zaria to avoid jihadist attack, which also included an annual donation of 15 slaves, 20 raffia mats, some kegs of honey and bundles of raffia fronds to be collected from each clan by their princes (or Hausa: magajis). The jekada appointed by Zaria, then collect these items and transport them to

2211-532: The Atyap, form part of the Eastern Plateau group of languages of the Benue-Congo language family. But who are the Atyap and what is their origin? The problem of identifying the original homelands of Nigerian people has been a difficult one to solve. Apart from the existence of a variety of versions of the tradition of origin which contradict one another, there has been the tendency by many groups to claim areas outside Africa as their centres of origin. This

2278-574: The British in 1912 appealed to the Atyap to acknowledge the emirs of Jema'a and Zaria as their paramount chiefs in a bid to impose colonial rule through those newfound allies. Earlier, in 1907, the Atyap were placed under Kauru, renamed Katuka District, and in 1912 the Zangon Katab District was created. Christian missionaries found fertile ground with the Atyap, who had rejected the Moslem religion. This served to increase tensions between

2345-427: The Emir on Zaria. The Atyap however, did not feel obliged to pay for these tributes because they felt it was only applicable to non-Muslims living in a Muslim state and being that they were in their own state, refused paying. Some of the jekadas from Zaria were usually attacked and killed by the Atyap and the Hausa traders and their cattle sometimes faced similar threats. The captives realised were sold into slavery to

2412-401: The Ham area and then return. He also ensured that sufficient land was allocated for the Zango market and for the residence of the traders, through the clan head (Tyap: a̱tyia̱khwop or a̱tyia̱nwap ). The reluctance of Hausa traders and their leaders to pay for the tribute meant for their protection to the Atyap became a major cause of breach to the agreement and this led to insecurity in

2479-520: The Hausa and Fulani in their territory holding some captives and compelling the emirs of Zaria and Jema'a to pay tribute to them for some years, after which the latter launched a counter offensive against them to set their people free. Dr. Baikie in his "Notes of a Journey from Bida in Nupe, to Kano in Haussa, Performed in 1862" (1867:96), described the region as "a country devastated by war" and reported

2546-454: The Hausa aristocrats and any among the Á̱gwam A̱tyap (Atyap chiefs) who refused to do so was severely dealt with mostly by removal or dismissal from office. Tyap Tyap is a regionally important dialect cluster of Plateau languages in Nigeria 's Middle Belt , named after its prestige dialect . It is also known by its Hausa exonym as Katab or Kataf. It is also known by

2613-414: The Hausa is unknown, but it is certain that the residents in Zangon Katab entered into an agreement with the Atyap, centred on two issues: The leaders of both parties thereafter appointed officials to see to the agreement's successful implementation. The Hausa leader of caravans (Hausa: madugu) appointed an itinerant settlement prince (Hausa: magajin zango) who resided in Zangon Katab, to collect duties from

2680-558: The Kataf Group (an old classification) to which Tyap language belongs, is a member of the eastern Plateau. He went further to suggest that by utilizing a glotochronological time scale established for Yoruba and Edo languages and their neighbours, the separation of the Kataf Group into distinguishable dialects and dialect clusters would require thousands of years. Also mentioned was that, Between Igala and Yoruba language, for example, at least 2,000 years were required to develop

2747-599: The Nok Culture were first discovered in the Ham village called Nok. Later other archeological sites elsewhere were discovered as well. The Tuk-Ham festival is celebrated each year at Kwain (Popularly known as Kwoi by the Hausa), a town in the Local Government Area of Jaba . It is celebrated around the Easter season. The majority of the Ham people are Christian , estimated at about 85%. About 75% of

Atyap - Misplaced Pages Continue

2814-524: The Zango settlement, again disrupting trade in the area. The last pre-colonial Emir of Zaria, Kwassau (1898–1903) in 1899, launched a carefully planned attack on the Atyap for disrupting the trade in the area and succeeded in reestablishing the Amana Pact relationship with some Atyap lineages and settlements (Ataghyui, Sako, Mazaki and Kanai), using Mazaki as an attack base and also used the Atsam against

2881-438: The Zangon Katab market developed (a few miles from the Atyap traditional ground or capital at A̱tyekum – the area known to the Atyap as Maba̱ta̱do also spelt Mabarado was located around Atyekum, and it used to be a meeting place where the Atyap elders gathered to make deliberations concerning their land and people; the Hausa settlement, the Zango, and its population were and are still called "Á̱nietcen" i.e. "visitors" because that

2948-603: The Zangon-Kataf territory and had been illegally dispossessed by Hausa intruders. With the introduction of taxation, forced labour and compelling of people to cultivate cash crops , causing hardship on the people, the Atyap in 1910 arose against the British in protest, which was crushed by the British but on the long run, led to the people's greater hatred against the Zangon Katab District Head. A second uprising occurred in 1922, this time around with

3015-528: The Zaria Emirate and this brewed to the post World War II Atyap–Bajju movement against the colonialists. The Atyap were up to the 1950s predominantly animists and adherents of the Abwoi religion . On the other hand, the Hausa were Muslims and non-indigenous to the area. However, the British selected persons from the Zaria ruling circles to rule over the Atyap who although had chiefs, but were made to bow to

3082-421: The above, due to the linguistic and cultural similarities shared by them. Murdock (1959) classified Kagoro (Gworok) and other dialects comprising the current Tyap language group as "Plateau Nigerian", in his "Semi-Bantu" branch of "Bantoid subfamily" of "Negritic Stock". Tyap and Jju were placed by Greenberg (1963) under the "Plateau II" branch of the Benue-Congo language family. Later on, Gerhardt (1974) made

3149-453: The area. The Hausa of the settlement instead began to support the Hausa kings in Kauru and Zaria to use their forces to subdue the entire states along the trading routes so their traders could be free from tribute payment and highwaymen. Achi et al. (2019) also reported that the Atyap in 1780 withdrew their armed escorts and used them to attack the Hausa settlement of Zangon Katab, leading to

3216-465: The compact urban settlement like Kano he hoped to meet was not what he saw, however, he expressed his impression as thus: "all bore an air of peace, loveliness, simplicity and comfort, that delighted and charmed me." He also described the ruler of Zangon Katab who he called a "very great man" and to whom he gifted eight yards of blue and scarlet damask prints of the king of England and the late Duke of York , and several smaller items also. In return,

3283-464: The distinction, while 6,000 years were needed for the differences observable in a comparison of Idoma and Yoruba language clusters noting further that this indicates that even within dialect clusters, a period of up to 2,000 years was needed to create clearly identifiable dialect separation and that it is thus a slow process of steady population growth and expansion and cultural differentiation over thousands of years. He thereafter summarized that

3350-595: The fatigue incurred on the Kwassau wars which the people were still recovering from. The British then left Atyapland and moved to the Bajju who, however, put up a fight but fell to the British. In 1904, the British moved to the Agworok in what was known as the Tilde Expedition, starting from Jema'a Daroro on 7 November 1904. When the British conquered the north and Middle Belt of Nigeria in 1903–4, they followed

3417-589: The first European to visit and describe the important town of Zangon Katab (which he spelt "Cuttub") and its people, the Atyap. From Sokoto , he travelled down along with William Pascoe, a Hausa man who served as his interpreter, to Kano but again chose to travel south to Panda (spelt "Funda") on the Benue River instead, so as to get to the Bight of Benin to return to England because he had little money left. On his journey, he heard of several tales concerning

SECTION 50

#1732798326382

3484-503: The implication for Tyap is that it has taken thousands of years to separate, in the same general geographical location from its about six most closely related dialects and stated that as a sub-unit, they required probably more thousands of years earlier to separate from other members of the "Kataf group" like Gyong , Hyam , Duya and Ashe (Koro) who are little intelligible to them. The stability of language and other culture traits in this region of Nigeria has been recognized. Tyap has

3551-482: The itinerant traders (Hausa: fatake) from where their Atyap hosts were paid for peace, security and the provision of land for the itinerant settlement (Hausa: zango) establishment. The Atyap also appointed a prince, heir to the clan head (Tyap: nggwon a̱tyia̱khwop or nggwon a̱tyia̱nwap ; Hausa: magaji ), who ensured traders' safety within and outside the perimeters of Atyapland and mobilized armed youths to accompany traders from Magwafan (Hausa: Bakin Kogi) up to

3618-468: The king (of 'Zariya') on 15 June 1862, amidst confusion moving his camp to the Kaduna [River] with about 3000 horses, men, women, and beasts of burden on a wet ground, finally, making camp between 14° and 16° west near the river. He went ahead to describe the town of Zango (to the northeast) through which he passed on 18 June 1862, as "a rocky defile with granite blocks of granite placed one on another, like

3685-455: The king gave him a sheep, two bullock humps and enough tuwon shinkafa (Tyap: tuk cyia̱ga̱vang) for at least 50 hungry men. He also was surprised at the "unrestricted liberty" of the wives of the king which he contrasted with what he found in the Hausa states, Nupe , Borgu and other Muslim areas, reporting that the wives were never known to abuse that liberty. After some other encounters, Lander left Zangon Katab to proceed in his journey and

3752-543: The main basic consonant sounds of Tyap: Tyap has the SVO constituent order type as illustrated below in the first given example: Shyimfwuo Shyimfwuo wan cook. PST kyayak food hu DET Shyimfwuo wan kyayak hu Shyimfwuo cook.PST food DET ‘Shyimfwuo cooked the food.’ N I na will. MOD ngya eat bah NEG N na ngya bah I will.MOD eat NEG ‘I will not eat.’ A̱li House nung my ka DET shyia̱

3819-882: The names of its dialectical varieties including Sholyio, Fantswam , Gworok , Takad, "Mabatado" (Tyap 'proper'), Tyeca̱rak and Tyuku (Tuku). In spite of being listed separately from the Tyap cluster, Jju 's separation, according to Blench R.M. (2018), seems to be increasingly ethnic rather than a linguistic reality. Native Tyap speakers are primarily found in the local government areas of Jema'a , Kaura and Zangon Kataf , although pockets of speakers are also found in Kachia and Kauru in southern Kaduna state, and Riyom (especially Takad speakers ) in Plateau State of Nigeria . There are also large speaking communities in Kaduna South and Chikun Local Government Areas of

3886-530: The payment of tributes, which she increased in the early 1890s from 15 to 100 slaves annually. The Atyap however stopped paying these tributes in 1894 and Zaria reacted by sending a large army of fighters to Zangon Kataf from Zaria, assisted by the Sarkin Kauru who knew the area very well. The Atyap, however, through an ambush completely defeated the combined forces and sold some of the fighters captured into slavery then returned to Zangon Katab and burnt down

3953-468: The people's tradition, nevertheless, most of the versions recorded by then show remarkable similarities with those recounted by the elders today. The authenticity of the northern origin is therefore questionable. It is not denied that some people moved from Hausaland into the area occupied by the Atyap before the Nineteenth century. The consolidation of Zangon Katab by 1750 A.D. essentially inhabited by

4020-533: The sacking of the settlement which remained empty for many years. Another agreement was entered into by the Atyap and the Hausa traders in the early 19th century and trading again resumed and Atyapland prospered to the level that every house was said to have had livestock including horses. Following the attacks of those who varied from the ideals of the jihadist groups in Kano , Zaria and Bauchi , some migrated to Zangon Katab and were accompanied by even those who bore

4087-439: The separation of the Kataf Group into distinguishable dialects and dialect clusters would require thousands of years. Also mentioned was that, 'Between Igala and Yoruba language, for example, at least 2,000 years were required to develop the distinction, while 6,000 years were needed for the differences observable in a comparison of Idoma and Yoruba language clusters', noting that this indicates that 'even within dialect clusters,

SECTION 60

#1732798326382

4154-564: The state. Skoggard (2014) presented the distribution of the Atyap (Katab) people in Nigeria to include: Niger , Nasarawa , Kaduna states and the FCT . Meek (1931:2) suggested that the Katab (Atyap), Morwa (Asholyio), Ataka (Atakad) and Kagoro (Agworok) speak a common tongue and may be regarded as one; and later on, McKinney (1983:290) commented that the Kaje ( Bajju ) should likewise be included with

4221-570: The upper Kaduna River valley, famous for its terra-cotta figurines . Several iron smeltinɡ sites have been located in Atyap area. Most of these were found in the area of Gan and nearby settlements . The remains include slag , tuyeres and furnaces . In two sites in the Ayid-ma-pama ( Tyap : A̱yit Mapama ) on the banks of the Sanchinyirian stream and banks of Chen Fwuam at Atabad Atanyieanɡ (Tyap: A̱ta̱bat A̱ta̱nyeang )

4288-637: The war in southeast Asia and German Africa . The Atyap also produced food crops for internal needs for the feeding of workers in the mines, aerodrome construction sites in Kaduna , Kano and Maiduguri and export of those crops to the colonial army in British West Africa . The increased diversion of labour from food production to the tin mines, railway and road construction and into the army resulted to increase in use of child labour for agricultural activities. The Atyap were, however, denied jobs in

4355-480: Was intensive in the area. Achi (2005) states that the Atyap speak a language in the Kwa group of the Benue-Congo language family. Furthermore, according to Achi et al. (2019), the Kataf Group (an old classification) to which Tyap language belongs, is a member of the eastern Plateau. He went further to suggest that by using a glotochronological time scales established for Yoruba and Edo languages and their neighbours,

4422-430: Was intercepted by four horsemen from the Emir of Zaria who took him back to Zaria, forbidding him to travel to Panda which was at war with the Sokoto caliphate at the moment. He finally returned to England via Badagry . The itinerant traders of Zangon Kataf in the 1830s began regarding themselves as subjects of the Emir of Zaria, again refusing to pay tribute to the Atyap instead, began showing signs of independence from

4489-424: Was said to flowed with the blood of his victims who were estimated to have numbered about a thousand at that very event. Kwassau, however, met with a strong resistance at Magata, Mayayit, Makarau and Ashong Ashyui where he resorted to impaling his victims on stakes and burning others alive. In the course of this war, the leading warrior as Achi in Achi et al. (2019) puts it, "the most gallant military commander of

#381618