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Nupe Names

Nupe names produce a novel establish for Nupe individuals anyplace they are going due to the prefix of the nupe name.
Nupe individuals most times name a child in respect to either late grandfather, mother, relative, elderly person or a hero to function a remembrance of the person.
Nupe names invariably have a particular which means for every name e.g Ndaman which means father of man that's NDA mean father.
Nupe names have preferred prefix recognize as Nda for men that mean father and Nna which suggests mother below are most typical and popular nupe names for each men and women.


1. Ndako
2. Ndana
3. Ndadzola
4. Ndagba
5. Ndakpotwa
6. Ndaman
7. Ndagi
8. Ndasaye
9. Ndazumi
10. Ndanuwa
11. Ndagiman
12. Ndamanko
13. Ndababa
14. Ndayeko
15. Ndasebe
16. Ndaeba
17. Ndaegba
18. Ndajuma
19. Ndakudu
20. Ndatwachi
21. Ndagaate
22. Ndache
23. Ndalati
24. Ndalade
25. Ndakansa
26. Ndashayi
27. Ndamadu
28. Ndaetsu
29. Ndakotsu
30. Ndatsuyankpa 


1. Nnama
2. Nnako
3. Nnababa
4. Ndagi
5. Nnadafa
6. Nnahaja
7. Nnasaye
8. Nnasagi
9. Nnalali
10. Nna mulea
11. Nnagogo
12. Nnannna
13. Nnaegba
14. Nnamama
15. nnababawudu
16. Nna hadi
17. Nna lade
18. Nnateni
19. Nnamama
20. Nnawo
21. Nnawoye
22. Nnakaka
23. Nnawusa
24. Nnamuule
25.....Do you like those Nupe names and which one shouild i include to those ones?


Nupe-speaking people live near the confluence of the Niger and Kaduna rivers in west-central Nigeria. They live in the heart of Nigeria, spread over the low basin formed by the two rivers,
Niger and Kaduna, which the Nupe people popularly call Eduand Lavun respectively. There around 3.5 million Nupe people, with the largest congregation found in Bida.
The Nupe comprises other related ethnic groups or sub-tribes namely Beni, Benu, Kusopa, Dibo,
Gana-Gana, Kakanda, Basa, Cekpan, Kede, and Kupa.
The Nupe are organized into a number of closely related territorial groups, of which the Beni, Zam,
Batache (Bataci), and Kede (Kyedye) are the most important. The Kede and Batache are
riverine people, subsisting primarily by fishing and trading; the other Nupe are farmers, who
grow staple crops like millet, sorghum, yams, and rice. The Nupe are noted throughout Nigeria for
glass beads, fine leather and mat work, brass trays, and fine cloth.

Before the Fulani conquest in 1804, the Nupe Empire had reached the height of its fame. Later
developments brought the empire under the domination of Gwandu, after the Fulani conquest
of the entire Hausa States. After the seizure of authority from Nupe(non-Fulani rulers) in 1810,
MallamDendo, locally called Manko, a Fulani scholar from Bangana, a village near BrininKebbi,
established himself as the new leader. After his death, the children moved the then Nupe capital
from Raba to Bida.
Bida is generally regarded as the capital of Nupe land in Nigeria. Its rapidly increasing population
is put presently at more than 600,000 people. 
History has it that by 1352, the Nupe people were already settled in this location. They speak a language of the Nupoid group in the Benue-Congo branch of the Niger-Congo language family. Other languages in the group are Igbira (Ebira), Gbagyi (Gbari), Gade, and Kakanda. Nupe is related most closely to Gbari and Kakanda in structure and vocabulary. There are at least two markedly different dialects: Nupe central and NupeTako Notwithstanding, there is a common definition and understanding when the central Nupe tone is used. The use of Nupe, in its spoken term, is pure. However, it is noteworthy that due to centuries of intercultural activities between Hausas and Nupes, certain words seem to have been integrated into the lifestyle and certain expressions in Nupe culture. Most importantly too, the sharing of practices based on the common principles of Islam, that is the predominant religion of the Nupes and subsequent Jihadist activities, have left traces of language sharing and a combination of Nupe and Hausa words. A similar trend is observed among the Nupes in Lafiagi and the Igbomina Yoruba in the South Western Nupeland. The interrelationships are so deep that in some Yoruba villages in the Igbomina area, in certain ceremonies, a Nupe head presides with a deep sense of respect for ancestral backgrounds of the two groups. This is, particularly, significant, given the history of several families formed as a result of Yoruba Nupe intermarriages.
Formation of Nupe kingdom


Research shows that Nupencizhi or Nupes originated from Nubia to the current areas of their settlement.
Researchers discovered that most languages have their aboriginal roots for communication before generation upon generation corrupted some languages to be what we see today.
The ancestor of Nupencizhi or Nupes was Ugba bin Annafi who was originally from Nubia. He migrated to different areas before he finally came to Nigeria to settle. His ancestral language was Nubia, then Nufa and now it has been totally corrupted into Nupe.
Nupe is one of the languages of KWA GROUP of Africa which included many other languages like Hausa, Yoruba, Igbo, Ejaw, Hubris, Shuwa, Kanuri, and others.
Researchers also stressed that Nupe people came from Massar or Egypt. The proof of this is the ancient glass industry of Nupe Land. The industry is still active in it, is the existence of many artifacts at Masaga in Bida, Niger State of Nigeria.
Nupe people before 15th century settled at riverine areas of Niger - areas or Nigeria in West Africa. They were people with unique culture, headed by a traditional leader called Ezhitso or Zhitsu as we call them today.
When Nupencizhi got to Nigeria, they first of all settled at Nku, then Nupeko, then, Essan, then Ewu, then Tafyan, then Yessa, then Kpanjuru, then Gbara, then Gaba, then Yida, then Towagi, then Bida and later spread all over the country. The above mentioned communities were politically independent of one another. However, they were strongly linked together economically.
Nupes had over 500 villages and towns as a result of disputes back then. What mostly led to the establishment of a new village was as a result of either the elder brother in the family wanting to be the head first, to rule the community or the younger brother desirous of being the head first to rule the community. They were impatient to one another. Some instances were as a result of traveling, farming, witch craft and waging of war against each other. You can notice villages in kin Nupe today that have similar names. Some have only slight differences like:-
1. Wasagi of Agaie LG, Wasagi of Katcha LG, Wasagi of Gbako LG,
2. Tafyan of Agaie LG, Tafyan of Gbako LG. Another examples are
3. Sallawu woro, Sallawu Gbako, Kuci woro, Kuci Gbako etc
These show that the above named villages have the same roots but later got separated due to disagreement within themselves.
Nupes are classified in to three categories:-
1. Nupe Bini,
2. Nupe Kin takozhi,
3. Nupe Gede.
1. Nupe BINI comprises of Bida and its axis, Agaie and its axis, Katcha and its axis, Lavun and its axis, Gbako and its axis, Edati and its axis, and Lapai town.
2. Nupe Kin Takozhi comprises of, Basange, Dibo, Kupa, Kakanda, Abawa, Sokun, Egba etc.
3. Nupe Gede, Comprises of Mokwa and its axis, Zugurma, Raba, Patigi, Lafiyagi, Tsonga, and Tsaragi.
Nupe Bini which is the central Nupe Language for communication is almost the same with Gede. The differences are not that deep, unlike those of the sub-groups of Nupes, that's Nupe Kin Takozhi that understand Bini and Gede and can speak the dialect accurately.
1. Eboci be Ezowa e, - Rice and Beans,
2. Ekwa - Pap,
3. Dankuwa,
4. Mashe,
5. Gbwarwagi,
6. Kuli,
8. Edzu,
9. Kara,
10. Efan etc.
1. Efo Nupe - Nupe Day,
2. Efo Gani - Local wrestling day
3. Efo Rigata - Fishing day,
4. Efo Enu - Farming day,
5. Efo Ecima Doko - Horse Racing day etc
1. Ndakogboya - Masquerade,
2. Guguyagi - Masquerade with hand,
3. Kuti Langba - Dirty Masquerade
4. Kuti Nyizagi - Female Masquerade
5. Kuti Bagi - Male Masquerade
6. Enyamaci - Magician,
Nupes celebrate wedding for as long as one week before the main day. You can notice the signs from the far and close-by villages through burning, drumming and a long flag, etc.
1. Enya dukun or Tanbari
2. Enya Gale - Three set of Drum
3. Enya Evogi or Kalangu Drum
4. Enya Bisan - Bamboo Drum
5. Enya Mangara - Calabash Drum
6. Enya Gbangbani - Pan Drum
7. Kakati
8. Kulegi etc
1. Kube ebo e or Barika
2. Tsankan
3. Enya Egba
4. Enya Etsu etc.
1. Sogba - A child from the shrine
2. Tsubenya - gods given child
3. Ebo/jinda - An appreciation of the gods
4. Gana - Competitor
5. Kolo -  Brave and helpful.
Nupe people occupy several towns and villages across the states of Niger, Kwara, Kogi, Federal Capital Territory, Abuja. A good number of Nupe speaking people can also be found in other towns across the country with a considerable number of them being in Kaduna, Kano, Benin, Onitsha and Lagos.
Anthropologists have observed that the Nupe ethnic group is the second largest minority tribe in Nigeria. This gift no doubt is from God Almighty and must be appreciated by all Nupe sons and daughters. The gift of Number is a potential that must be harnessed to its fullest for the benefit of the Nupes and the nation at large. Indeed, the population of the Nupes and it's Sub-tribes is sufficient to propel the political advancement, economic development, and social upliftment of the entire populace. The only impetus towards achieving the underlining goals is however, the unity of purpose amongst the Nupe people.
Though, Nupe people are known to have attained several heights in different fields of endeavors in Nigeria and are believed to be ethnocentric wherever they find themselves, the unity of purpose for the common good is still lacking.
If truth must be told, the traditional institutions of Nupe people are working tirelessly to ensure that Nupe Cultural activities progress day in day out. On this regard, we must say kudos to Etsu Nupe Alhaji Dr. Yahaya Abubakar for introducing Nupe Cultural Day 11 years ago. The Etsu Nupe did that to bring all Nupencizhi together irrespective of their religion and location. And if you look at this initiative, its not only existing across Nigeria, it's also included a fiesta of wedding ceremony, naming ceremony, schools cultural days like the one we are celebrating today and others.
Finally, I will like to call on parents to encourage their children to go to school. They should speak their mother tongue at homes and other places. When children speaks their immediate language, learning is always easier.
I also wish to thank the management of New Horizons Nursery and Primary School, the indefatigable Headmistress; Hajiya Fatima Popo Ola, members of staff, students and parents for this wonderful opportunity to stand before you all and deliver this brief talk on History and Culture of the Nupe People.
Adamu Idris Manarakis niw
(Tashiru Nupe - 8/2/19)



BY:- Adamu Idris Manarakis niw
Yemapakondoro Enyabagi Nupe

EGAN (Word) = GANBA (Opposite)
1.Bagi_Boy = Nyizagi_Girl
35. Bolo_Smooth=Vun_Rough
41. Wancin_Prince= Lerama_Princess
47.Saka_Early= Gbaka_Late
56. Jin wo_Ability = Wunjin wo a_inability
57. Ninma_Happy = Nyagbanyi_unhappy
58. La gandan_Import = Latin ya_export
59. Nyanin_Interior = Nyaden_exterior
60. Kunye_Maximum = Fyakyagi_minimum
61. Laso_Include = Wake_exclude
62. Gwazuma_Junior = Nuguci_senior
63. Gogan_Above = Gba_below
64. Gwako_Majority = Gbakundo_minority
65. Kpakete_Optimistic =Gaman_pessimistic
66. Wuncikoko_Superior = Gbagbangi_inferior
67. Go_Accept = Navo_refuse
68. Yewan_civilized = Wanye a_uncivilized
69. Wunciko_Big = Gigi_small
70. De_Acquire = Ya_lose
71. Kakanci_Ancient = Yizheyekpe_modern
72. Go_Agree = Go a_disagree
73. Yizhe dan_Alive = Tsu_dead
74. Rama_Barren = Ma_fertile
75. Biba_Admire = Fiami_despise
76. Tsunmi_Blunt = Fangan_sharp
77. Gban_Bold = Soye_timid
78. Tinye_Bright = Kpiri_dim
79. Depe_Broad = Pin_narrow
80. Dansan_Care = Yece_neglect
81. Ye_Confess = Kan_deny
82. Dafe_Cool = Gunna_warm
83. Tadzu_Clean = Shikan_Dirty
84. Binakun_Cruel = Etimananci_kind
85. Emi_Domestic = Cikan_wild
86. Zo_Difficult = Dashin_easy
87. Ezotiku_dangerous = Tswabo_safe
88. Galu_Sir = Gama_Ma
89. Gbewo_Earn = Wu_spend
90. Kpokporo_Empty = She_full
91. Gamana_False = Gboro_true
92. Vabo_Guilty = Zasanyi_innocent
93. Bolo_Fine = Cakya_coarse
94. Efelo_Freedom = Wuzhi_slavery
95. Gbo_Fat = Tyanya_thin
96. Tanda_foolish = Gban_wise
97. Funfuru_Fresh = Dokandokan_stale
98. Dansun_fear = Nyagbande_courage
99. Elegi_Gain = Zunya_loss
100. Keto_High = Kuku_low.




Bida  Ancient Settlement.

 Nobody knows for real when the settlement of Bida was first established. What is known for sure though is that it was the valleys and the rivers of the Landzun River that attracted the first settlers of Bida to their established on the banks of the river.
It also seems that Bida was originally not a single settlement but actually a cluster of ancient hamlets and villages closely-netted on the banks of the Landzun River.
In those earlier days, the Landzun River was of course not the small and diminishing network of streams that we see it is today. In those days the Landzun was a big river with a network of streams and tributaries that came to serve the cluster of villages that eventually merged to form the Bida settlement. There was also a prominent Cikan River in those days aside from the Landzun River.
They said the various villages initially have their own separate names until they eventually merged into the single settlement that came to be identified as Bida.

Begining Of Bida

Bida was At the beginning a population of an ancient Bini Nupe people. At an earlier time in the ancient history of KinNupe the Bini people have migrated down from the northeast, from north-central Nigeria and across the Benue river and its confluence with the Niger to their final settlement on the banks of the River in Central KinNupe – a final location they still occupy to this very day.
But before the arrival of the Binis in Central KinNupe, there were the Zhitakoro, with their almighty AtaGara Kingdom, occupying Central KinNupe. It was the Binis who came and displaced and drove the Zhitakoros out of Central KinNupe to their present location as the Dibos and the Gbagyis in south-eastern KinNupe and the FCT and the FCT and Kogi states.
But the Zhitakoro population was not completely wiped out of Central KinNupe. It is true that quite a larger section of the Zhitakoro population migrated out of Central KinNupe upon the collapse and fall of their AtaGara empire but a significant population of these Zhitakoro people did remain in Central KinNupe.
As the settler Bini people arrived KinNupe they began to mix and acculturate with the remaining Zhitakoro population that did not migrate out of KinNupe upon the fall of the AtaGara empire.
The Bini and the Zhitakoro began to mix and intermarry. In the end, a new population of the Bini-Zhitakoro people emerged as a synthesis of the settler Binis and the indigenous Zhitakoro people.
These Bini-Zhitakoro people were also referred to as the Bi-Zhitako or as the Bi-Tako or Bitako, as it survived into history to this very day, Bidako.
Bidako was the national name of the people that resulted from the assimilation of the settler Bini people into the indigenous population of the ancient Zhitakoro or Zhitako (the Dibo, Kyadya, Kakanda, etc, etc of modern times).
Bidako became the United Kingdom of the Bini and the AtaGara people long after the fall and demise of the ancient AtaGara empire of Central KinNupe.
But this Bidako was not a vibrant or excessively warlike kingdom as its predecessor AtaGara was. In fact, Bidako was merely a nation of riverine canoe men navigating and fishing on the creeks and streams of the River Niger and its tributaries and effluences one of which was the Landzun River.
On the banks and valleys of the Landzun River a population of these Bidako people clustered to form the Bidako settlement that became known to us today simply as Bida.
Of course, the modern name Bida is merely a shortened form of the more ancient and more pristine name Bidako.
But Bida was also the name of the chief of the Bini people who built a walled fortification in the midst of the Bidako villages that clustered on the banks of the River Niger.
The story is that at a time a leading chief of the Bidako people on the banks of the Landzun built a wall around the central one among the cluster of Bidako villages on the banks of the Landzun. This walled village became known as the Banin Bida since the chief was styled the Ndabida or, simply, as Bida himself.
And that was how w came about the small but walled ancient Bini village of Bida which simply remained as such on the banks of the Landzun for a long time unnoticed until the forces of history suddenly flung it unto the limelight of historical events in the latter half of the nineteenth century.
Mallam Dendo arrived KinNupe at the beginning of the first half of the nineteenth century and by the middle of the nineteenth century, his descendants have established the Dendo dynasty that has variously taken over Raba and Lade as their regional capital cities.

Etsu Usman Zaki

Actually, the choice capital city was Raba which the Dendo dynasts have taken over from the Tsoede dynasts with Usman Zaki as the first Emir of the Dendo dynasty with Raba as his capital city.
But Usman Zaki’s restless and rebellious junior brother, Masaba, will just not let things be peacefully in the Nupe Nation. Masaba provoked Usman Zaki and Etsu Tsado one against the other and then sided with Etsu Tsado to sack and raze Raba to ashes in the disastrous Battle of Raba from which Usman Zaki escaped death in the whiskers.
Usman Zaki fled to Gwandu and Masaba declared himself the new Emir of Nupe with his capital city at Lade. But Masaba had hardly settled down to consolidate his rulership barely two years later when he was himself violently and disgracefully ousted from power by his own War General Umaru Bahaushe.

General Umaru Bahaushe.

Umaru Bahaushe chased Masaba out of KinNupe and declared himself the new Emir of Nupe. And for nine solid years, Umaru Bahaushe ruled over KinNupe with undisputable powers.
However, Umaru Majigi, the son of Mamman Majigi the first son of Mallam Dendo, came back from Gwandu to engage Umaru Bahaushe in a series of battles that eventually saw the young prince Umaru Majigi being pursued along the length and breadth of KinNupe by the far more experienced General Umaru Bahaushe whose gargantuan army was, in any case, far too great for the ragtag collection of mercenaries that the foolhardy Prince Umaru Majigi have marshaled.
General Umaru Bahaushe chased the Prince Umaru Majigi around until the prince took refuge in the small but walled Bini village of Bidako or Bida on the banks of the Landzu River.
General Umaru Bahaushe besieged the walled Bini village and waited patiently for hunger and starvation to force the young Prince Umaru Majigi into surrender.
Luck, however, ran out for General Umaru Majigi when, as he waited on the walls of Bida, different armies from different directions under the various Etsu Nupes and various Nupe Emir contenders – including Usman Zaki from Gwandu and Masaba from Ilorin – suddenly marched on Umaru Bahaushe’s army.
General Umaru Bahaushe got drowned in the Gbako River while trying to flee the various armies concentrating on him from all directions.

Etsu Usman Zaki Reinstallation

After the death, Umaru Bahaushe, all the power stakeholders of KinNupe convened a second Raba Convention in the year 1856. At this Second Raba Convention, attended by the Emir Halilu of Gwandu, it was unanimously agreed that Usman Zaki is allowed his Second Term as the Emir of Nupe. Thus was Usman Zaki reinstalled for his Second Term as the Emir of Nupe.
And it was unanimously agreed at this Second Raba Convention that Etsu Isa should be recognized as the legitimate and paramount Etsu Nupe of the entire Nupe Nation. The condition of Etsu Isa was, however, a token and ceremonial one actually.
First, the office of the Emir of Nupe, occupied by Usman Zaki, have by then completely overshadowed the office of the Etsu Nupe, now occupied by Etsu Isa, which has been rendered completely obsolete.
Secondly, even though the Fulani Dendo dynasts claimed to have recognized Etsu Isa as the paramount Etsu Nupe of the entire Nupe Nation, they still held him captive as a prisoner of war. Imagine a prisoner-of-war Etsu Nupe.
In any case, it was also unanimously agreed at this Second Raba Convention that Masaba should be the turbaned as the Sarkin Fulani.
And Umaru Majigi was unanimously turbaned as the Yerima to Usman Zaki.
Interestingly enough the new Emir Usman Zaki decided to chose Bida as his new capital city. His reasons for shifting the capital city of Nupe from Raba to Bida are many and variegated.
Usman Zaki’s first reason for choosing Bida as the new capital city is that Raba has been razed to ashes beyond repair during the disastrous Battle of Raba in 1841.
Then Usman Zaki also chose Bida because of the strategic location of Bida in the valleys of the Landzun River in such a manner that a massive and sudden attack along the River Niger upon Bida is impossible – the unfortunate fate that destroyed Raba.
And it was quite safer, from security perspectives, to start a new capital city all over again away from the court machinations and perennial palace coups that have become the hallmark of royal life at Raba over the decades.
In any case, Usman Zaki simply remained at Bida with the gargantuan conglomeration of armies that have transformed the erstwhile small, but walled, Bini village of Bida into a massive war camp during the sustained campaign against the late General Umaru Bahaushe of, as the Dendo Dynasts now claim, usurper memories.
Usman Zaki laid out a master-plan for the town-planning design of Bida as the most befitting capital city in the whole of the West African sub-region. The streets and boulevards of the new capital city were planned and designed in such a manner that more than half a century later Professor Leo Frobenius could still rate Bida as the greatest city in the whole of Central Sudan.
Unfortunately, Usman Zaki died in 1859 only three years into his Second Term as the Emir of Nupe and, that, at the height of his building Bida into the greatest capital city in the whole of Central Sudan.

Etsu Masaba

Masaba became the next Emir of Nupe and he retained Bida as the new capital of Nupe. Masaba’s expansionist and commercialist style of rulership immediately transformed Nupe into far a greater economic power that instantaneously attracted massive and untold wealth and infrastructural development to Bida the capital city.
And, Masaba’s lengthy Second Term, for fourteen prosperous years, from that 1859 to 1873, saw the transformation of Bida into the Splendour of Central Sudan.
So prosperous and prestigious became Bida that it, incredibly enough, became the envy of other Nupe-Fulani emirates including those of Agaie and Lapai which led to serious clashes between Masaba and the rulers of Agaie and Lapai.
Bida became the commercial and economic headquarters of the Central Sudan to such an extent that the British have to send a trade high commissioner, in the person of W.H. Simpson, to be permanently stationed at Bida to oversee and protect the gargantuan volume of commercial and trading activities that became the norm between the British and Bida from that time of Etsu Masaba onward.
The warlike Masaba also transformed Bida into the military superpower of entire Central Sudan. In the days of Masaba, there was no other emirate, kingdom or power in the whole of the Central Sudan that had the military power of the Bida Emirate. Bida was the singular military superpower of Central Sudan in those days. Even the entire Sokoto Caliphate complex was wholly dependent on the Bida Emirate for its economic and military integrity.

Etsu Umaru Majigi

Masaba died in 1873 and was succeeded by Umaru Majigi as the new Emir of Nupe.
By the time Umaru Majigi became the Emir of Nupe Bida was already a great capital city rivaling many other great capital cities in Central Sudan. But Umaru Majigi had this unparalleled passion for the transformation of Bida into a greater capital city.
It was Umaru Majigi who deliberately decided to give excessive attention to the perfection of the three royal palaces that bedecked Bida as among the Great Wonders of Central Sudan to this very day. It was also Umaru Majigi who expanded and built the Great Night Market for which Bida became famous throughout the West African sub-region.
The point here is that Umaru Majigi became the Emir of the Nupe Nation at a time when Bida have, as a capital city of Nupe, already accumulated enough wealth, power and fame to have raised it unto the pedestals of the greatest power in the whole of Central Sudan. This fact is illustrated, for instance, by the incident that it was to this same Umaru Majigi, as the Emir of Nupe, that the Emir of Gwandu came seeking for assistance against the Giro rebels who almost brought the Sokoto Caliphate to an untimely end in the early 1880s.
It was the Bida forces under Umaru Majigi who went up north and conquered the Giro rebels, thereby saving the Sokoto Caliphate. The Sokoto Caliphate had become, in reality, a dependency of the superpower Bida Emirate.
So great did Bida become in those days that rebellions against its widespread sovereignty began to increase. In just the eleven or so years of Emir Umaru Majigi he had to contend with many rebellions two of which were the cataclysmic rebellions of the Efa Gbagba rebellion of 1876 by Etsu Baba and the 1882 Ganigan Rebellion of the Kyadyas.
Emir Umaru Majigi died in 1882 after successfully building Bida into the most beautiful and most powerful capital city in the whole of West Africa.

Etsu Maliki

That very year 1882 Etsu Maliki was immediately turbaned as the new Emir of Nupe after the death of Umaru Majigi.
Towards the end of the reign of Etsu Maliki, the pernicious and imperialist influence of the British gradually became a menace to the Nupe Nation which was the only superpower that the British saw as a real threat in the whole of Central Sudan. Etsu Maliki was completely opposed to the imperialist and colonialist designs of the mischievous and double-speaking White men.

Etsu Bubakar

Etsu Maliki died in 1895 and was succeeded by Etsu Bubakar as the new Etsu Nupe.
But Etsu Bubakar was even more opposed to the devilish White men colonialists and it is no wonder that just some two years into his reign as the new Etsu Nupe, that is in 1897, the British viciously attacked the very city of Bida in what is today known to historians as the Battle of Bida.
The British deposed Etsu Bubakar, he actually fled Bida in the face of the invading British army; the British then installed the more pliable Etsu Makun in the stead of Etsu Bubakar.
But the moment the British left the people of Bida ousted Makun from power and reinstalled Etsu Bubakar as their legitimate Etsu Nupe. The Royal Niger Forces, calling itself the RWAFF under Frederick Lugard the Anti-Nupe, came back and re-depose Etsu Bubakar again and reinstalled Etsu Makun again. This time around the British forces forcibly banished Etsu Bubakar to Lokoja where he was to spend the rest of his life and where his tomb can be seen to this very day.
In all these crises Bida as a polity and as a metropolis rapidly deteriorated from being a great and famous capital city to being a degenerate and fallen ghost town from which all and sundry fled. To this very day, Bida has never truly regained its lost glory ever since those bleak 1897 days.
From that year 1897 to 1901 Bida was reduced to an unfortunate state of anarchy and utter confusion all due in no small measure to the machinations of the British colonialists who were simply out to use their infamous divide et imperia scheme on the Nupe Nation.
The British played the Nupe royalty one against the other – in particular, they set up the overambitious Makun against Etsu Bubakar on the one hand inside the Bida polity and then, outside Bida they mobilized the ancient Kyadya and Yisa Nupe peoples against the Bida Emirate.
The defeat of Bida at the Battle of Bida was brought about and affected by the British through this two-pronged approach: first they succeeded in retaining the Bida army with Makun at Ogidi somewhere in today’s Kogi State then they also mobilized the Kyadya leaders from supporting the Bida authorities against the British forces at the right psychological moment in the peak of the battle between the RWAFF and the Bida forces.
In any case, Bida was bombarded by the Maxim Gun, the first machine gun in history, purposefully and custom designed in the war foundries of England for the war with Bida. The advanced military weaponry and the internal and external dissensions and betrayals by variously provoked factions led to the wholesale defeat of the Bida forces under Etsu Bubakar.
By the time Frederick Lugard the Anti-Nupe had reinstalled Etsu Makun as the new Etsu Nupe, the Colonial Government have already been established and Bida became an unwilling ‘dependency’ or ‘protectorate’ of the British Government. This way Frederick Lugard, who became the First Governor General of the New Government, was able to use all the administrative and colonial powers at his disposal to destroy Bida and reduce the Nupe Nation into a joke of its glorious past.
As the late Professor Idris Abdullahi painfully demonstrated, the Nupe Nation, and the Bida Emirate, in particular, was deliberately and mischievously balkanized into puny polities and districts.
In any case, Etsu Makun died in 1916 and was immediately succeeded by Etsu Muhammadu Bello as the new Etsu Nupe.
By the time of Etsu, Bello Bida was already and totally prostrated before the bloody talons of the British Colonial Government and it is no wonder, therefore, that under the reign of Etsu Bello there was an influx of European traders and expatriates who came and set up commercial and trading posts all over Bida metropolis.
Etsu Bello reigned for ten years until his death in 1926.
Etsu Muhammadu Bello was succeeded by Etsu Saidu as the new Etsu Nupe in 1926. Etsu Saidu was said to be a pious, Islamic-minded, Etsu Nupe who was able to institute some Islamic reformations in the administrative system of the Bida Emirate. He died eleven years later in 1935.
Etsu Muhammadu Ndayako, popularly known as Etsu Bakudu, became the new Etsu Nupe after Etsu Saidu.
Etsu Bakudu was one of the most remarkable Etsu Nupes in modern Nupe history. Despite the debilitating handicap of having to rule under Colonial domination, he was able to significantly develop the Bida Emirate and to move the Nupe Nation forward in a modernistic manner. He personally visited both Lagos and London in order to appraise himself of the nature of the modern world.
Etsu Bakudu was able to bring a lot of modern educational developmental, infrastructural developments into the various aspects and facets of the Bida Emirate. He also witnessed the Independence of Nigeria from the British.
Etsu Bakudu died in 1962.
Etsu Bakudu was succeeded by Etsu Usman Sarki. Etsu Usman Sarki was a highly charismatic, intellectually-minded, sophisticated but controversial figure.
Etsu Usman Sarki was the first Etsu Nupe to acquire Western education and he was, by the standards of those days, a highly educated individual. He, in fact, rose to the enviable position of a Federal Minister in the Federal Civil Service before he became the Etsu Nupe.
Etsu Usman Sarki had all the energy and charisma to move the Nupe Nation forward and was indeed capable of doing so when he was controvertibly dethroned due to a lot of allegations of misrule against him in 1969.
Etsu Musa Bello became the new Etsu Nupe in 1969 after the deposition of the controversial Etsu Usman Sarki. Etsu Musa Bello had a peaceful and relatively prosperous reign until he died seven years later in 1975.
Etsu Musa Bello was succeeded by Etsu Umaru Sanda in 1975 as the new Etsu Nupe.
Etsu Umaru Sanda had a prosperous and lengthy reign that lasted for twenty-eight solid years from that 1975 up to his death in the year 2003.
The reigning Etsu Yahaya Abubakar became the new Etsu Nupe in 2003 after the death of Etsu Umaru Sanda.
Picture: Etsu Alhaji Muhammadu Ndayako, popularly known as Etsu Bakudu, at the Bida Secretariat Building with his courtiers and the colonial administrators in the late 1950s.




1. Ndako                Grandfather
2. Nnako               Grandmother
3.  Nda                    father
4. Nna                     mother
5. Ndagi.                uncle (father)
6. Nnagi.                Aunty (mother)
7. Nma.                  Uncle
8. Nmagi.               Aunty
9. Egi Bagi.            Boy
10. Egi nyizagi.     Girl
11. Magi.               Niece/Nephew
12. Magi.               Cousin.
13. Yele.                 In-law
14. Yagi.                 Grandson/doughter
15.Yanya              Great grandson/dougher
16.Yegi.                 Relative/Extended Family
17. Ezadeci.           Nuclear family
18. Emiletsogun.   Neighbors
19. Eya.                   Friend
20. Bayiwo.            In-law(within family) man/woman
21. Gitu.                 Wife to a child
22. Bamatsudo    Wife to brothers
23. Tsudo.           Step wife/step mother
24. Egi.                 Tsudo step child
25. Ndakata.        Boss
26. Nnakata.      Boss
Adamu Idris Manarakis niw
(Tashiru Nupe - 27/01/19)


Bida is the Traditional Headquarters of the Nupes, a people said to be descendants of Bn Nafili, who is believed to have migrated from North East Africa to the Nubia and from there to Nupe Land.
The first effective Nupe dynasty was founded by Mallam Dendo, a learned Fulani Court Adviser, who rose to prominence and power after deposing the then Etsu Nupe, Majiya at Raba.
After Mallam Dendo's death in 1832, his Senior Son Usman Zaki became the First Etsu Nupe in Bida until 1859. Thus, Bida became both the political and commercial center of the Nupes.
Etsu Masaba and Umaru Majigi succeeded him one after the other between 1859 - 1873 -1884 respectively. Etsu Maliki reigned for eleven years between 1884 and 1895.
During the reign of Etsu Abubakar between 1895 and 1901, the British invasion through the Royal Niger Company became imminent and inevitable. Late Etsu Abubakar was exiled and Muhammadu Makun, Son of Umar Majigi was appointed Etsu Nupe. Succession in the three ruling houses continued after his death in 1916, until 1935 when Muhammadu Ndayako whose reign has been described as the most successful in Nupe Land was appointed.
When Usman Sarki, who came after Muhammadu Ndayako in 1962 abdicated, a semi-administrative interregnum followed before the appointment of Musa Bello who died in January 1975. Musa Bell was succeeded by Alhaji Umaru Sanda. On his death on T September 2003, Alhaji (Dr.) Umar Sanda Ndayako was succeeded by Alhaji (Dr.) Yahaya Abubakar CFR. As the 13th Etsu Nupe on 11 th September 2003.

Bida is the Headquarter of Bida emirate and Local Government Council. It is a City with ten entrance Gates. The gates are:- Bangaye, Banwuya, Bantuwa, Bangbogi, Banzhiwuru Bangbara, Banyagi, BanetsuYisa, Banmaand, Banwunangi.
(click here to watch nupe video)



1. Grass = Ego
2. Flower = Korola
3. Root = Gbere
4. Leaf = Fini

(Note that E is pronounced as A in Nupe)


1. Head = Eti
2. Chest = Nyangban
3. Stomach = Gbako
4. Hand = Egwa


1. Farm = Lati
2. Hoe = Dugba
3. Fruits = Eko
4. Seed = Edzo

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