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HISTORY OF BIDA TOWN THE CENTER OF KIN NUPE

ETSU YAHAYA ABUBAKAR
ETSU NUPE

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.
ETSU BAKUDU OF BIDA IN 1950S

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NUPE LANGUAGE AND EZA EMIZHI - FAMILY MEMBERS


EZA EMIZHI - FAMILY MEMBERS

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)
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SHORT HISTORY OF BIDA AND BIDA SETTLEMENT

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)
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COMMON NUPE DAY TO DAY WORDS USED IN NUPE LANGUAGE

NUPE WORDS USED IN PLANT


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

(Note that E is pronounced as A in Nupe)

IN BODY PARTS

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

IN FARM

1. Farm = Lati
2. Hoe = Dugba
3. Fruits = Eko
4. Seed = Edzo
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50 NUPE MATHEMATICS QUESTIONS.

1. Ki e yi 15 nya o?
A. Guwo be gutsun i
B. Gwegi
C. Eshi din gutsun

2. Ki e yi 20 o?
A. Eshi
B. Esi
C. Guwo zuguba

3. Ki e yi 29 o?
A. Eshi be gutwani
B. Eshi eda gutwani
C. Gbanwo din mini

4. Ki e yi 33 nya o?
A. Gbanwo be guta e
B. Rudin din guba
C. Gbanwo be gutsun i din guba

5. Ki e yi 50 o?
A. Araata
B. Ahrata
C. Arata

6. Ki e yi 60 o?
A. Shita
B. Sita
C. Sheta

7. Ki e yi 71 o?
A. Hadwani be nini
B. Adwani din nini
C. Adwani be nini

8. Ki e yi 78 o?
A. Adwani be gutota e
B. Shini din guba
C. Sini din guba

9. Ki e yi 90 o?
A. Shitsun din guwo
B. Shini be guwo e
C. Lwaswa

10. Ki e yi 99 o?
A. Sitsun din nini
B. Shini be guwo e
C. Shitsun din nini

11. Ki e yi 120 o?
A. Shitsun be eshi
B. Shitswanyi
C. Eshi eda gutswanyi

12. Ki e yi 138 o?
A. Shitwaba din guba
B. Shitswanyi be eshi din guba
C. Eshi eda gutwani

13. Ki e yi 150 o?
A. Shitota din guwo
B. Shitswanyi be guwo e
C. Shitwaba be guwo e

14. Ki e yi 159 o?
A. Shitota din nini
B. Gwasan din nini
C. Sitota din nini

14. Ki e yi 180 o?
A. Gosan
B. Gwasun
C. Gwasan

15. Ki e yi 198 o?
A. Gwasan be gutota e
B. Kpako din guba
C. Shitsun guba din guba

16. Ki e yi 235 o?
A. Kpako be gbanwo e tu gutsun
B. Kpako be rudin i
C. Kpako tu rudin

17. Ki e yi 290 o?
A. Kpako be shini
B. Kpako tu lwaswa
C. Kpako be lwaswa e

18. Ki e yi 340 o?
A. Kpako be shitsun i tu shiba
B. Kpako be shitwaba e
C. Kpako be shitsun i be shiba e

19. Ki e yi 398 o?
A. Kpauba din guba
B. Kpoba din guba
C. Kpanba din

20. Ki e yi 480 o?
A. Kpauba be lwaswa e
B. Kpoba be lwaswa
C. Kpauba be lwaswa

21. Ki e yi 589 o?
A. Kpauba be shitwaba be gutwani
B. Kpauba be gwasan e be gutwani
C. Kpauba be gwasan e tu gutwani

22. Ki e yi 600 o?
A. Kpauba
B. Kpauta
C. Kpauni

23. Ki e yi 710 nya o?
A. Kpauta be shitwaba e
B. Kpauta be shitsun i tu guwo

24. Ki e yi 880 o?
A. Kpauba be shini
B. Kpauta be shini
C. Kpauni be shini

25. Ki e yi 920 o?
A. Kpauni be shitsun i tu eshi
B. Kpauni be shitswanyi
C. Kpauni be shitwaba e

26. Ki e yi 1000 nya o?
A. Kpautsuntsun
B. Kpautsun
C. Kpotun

27. Ki e yi 1200 o?
A. Kpautsun be kpako e.
B. Kpautsun be shitsun guba e
C. Kpautswanyi

28. Ki e yi 1300 o?
A. Kpautswanyi be kpako e
B. Kpautswanyi be shitsun i
C. Kpautswanyi be gbanwo e.

29. Ki e yi 1800 o?
A. Kpautsun be kpauni
B. Kpaulwaswa
C. Kpautwani

30. Ki e yi 2000 nya o?
A. Gbaa
B. Gbaha
C. Gba

31. Ki e yi 3000 nya o?
A. Gba be shitsun i
B. Gba be kpautsun i
C. Gba be kpautsuntsun i

32. Ki e yi 4000 nya o?
A. Kpautsun eda guba
B. Gba eda guba
C. Gbauba

33. Ki e yi 4700 nya o?
A. Kpauba be kpautswanyi
B. Gbauba be kpautswanyi
C. Gbauba be gbautswanyi

34. Ki e yi 10,000 nya o?
A. Kpautsun
B. Gbautsun
C. Gbotsuntsun

35. Ki e yi 20,000 nya o?
A. Gbautsu gbautsun
B. Gbautsun eda guba
C. Gbautsun eda eshi

36. Ki e yi 50,000 nya o?
A. Gbarata
B. Gba eshi be gutsun i
C. Gbarudin

37. Ki e yi 70,000 nya o?
1. Gbadwani
2. Gbarudin
3. Gba eda rudin

A. 1 & 2
B. 2 & 3
C. 3 & 1

38. Ki e yi 20,000 nya o?
1. Gura
2. Gbautsun eda guba
3. Gbautsun eda eshi

A. 1 & 3
B. 2 & 1
C. 1 & 2

39. Ki e yi 100,000 nya o?
1. Gba eda arata
2. Gbaarata
3. Gbarata

A. 1 & 3
B. 2 & 2
C. 3 & 1

40. Ki e yi 200,000 nya o?
1. Gba shitsun
2. Gba eda shitsun
3. Gba eda kpako

A. 3 & 2
B. 1 & 3
C. 1 & 2

41. Kpauba ala wun a be kpauta.
A. Kpauni.
B. Kpautsun
C. Kpautswanyi

42. A kpako waya gba o, wu a de?
A. Kpaulwaswa
B. Kpau gutwani
C. Kpautwani

43. Gba eda shitsun
A. Gbarata
B. Gba kpako
C. Gba shitsun eda guba

44. A gbarudin gan ya eza rudin.
A. Gbarudin
B. Gba
C. Rudin

45. Shitsun % eda guba
A. Gba
B. Gauba
C. Guba

46. Shiba % eda gutsun
A. Shitsun
B. Guba
C. Gutsun

47. Kpako %
A. 200
B. 100
C. 2

48. Kpautsun %
A. 10
B. 20
C. 30

49. Eya 2018.
A. Eya Gba be gwegi tu guta e
B. Eya gba be eshi din guba
C. Eya gba be gutota e

50. Ki yi eya wo e nya o?

by Adamu Idris Manarakis niw
(Tashiru Nupe)

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Nupe Song Lamilo by Dauda Tsaragi Eginupe

A Nupe Song Lamilo by Dauda Tsaragi sing an advertising song for Dj ibro musical studio tsaragi

Dauda is a Nupe young Artist, songwriter, comedian, and singer


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NUPE DRESSING


Every culture has its own way of dressing. the way and manner individual dress is usually influenced by culture, environment and profession.
Nupe Dressing is more or less like an African cultural system of dressing that is innerwear. big outerwear, trouser with a round cap.

in Nupe cultural dress for men involve innerwear outerwear, trousers with a round cap. the inner
wear is called is call Ewo, While the outerwear is called Ewo Wuchiko meaning Big cloth, the
trouser is called tsakha, the round cap is called fuula and the shoe is called Eda.
(Note that E is pronounced as A in Nupe)

For Women and Ladies

there dressing the use of head wrapper with little-folded cloth on top of the head, cloth, wrapper, and shoe. the head wrapper is called ruufuta, the little-folded cloth is called Kpasa and sometimes wrapped on top
of the trapper, the cloth is also called Ewo and the Wrapper is called Ede while the shoe is also called
Eda.(Click Here to watch Nupe ladies dance)
the pix below show some pix of Nupe Dressing.
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BRIEF HISTORY OF TSARAGI

Tsaragi is derive from the word "Tsaradiye" a coinage from the name of the living stream that gently flows
enroute Manyara a suburb of tsaragi town. Tsaragi is a Nupe speaking community with its inhabitant sharing close marital, ancestral and blood consanguinity, it's a micro-community where virtually everybody recognizes each other by either name or facial acquaintance.  Tsaragi shares boundary at both ends with Lafiagi-Tsonga in one end and Share an Igbomina speaking resident at the other.
Tsaragi is a centralised town with one major road traversing its heart which renders access to two Local Government headquarters of the state thereby making it a commercialy viable center. Tsaragi is relatively composed of over 8000 head population with over 222 villages and armlets Bacita been the largest of its
district.
Tsaragi is naturaly sitted in the serenity of sloppy plain with downwardly tilted topography which naturaly disalows stagnancy of heavy downpour and enhances free flows of drainage in a control channels. Tsaragi is mountainously beautified with a Gigantic mineral laden mountain which had been a point of
research for geographers and students of related field, it's gigantic nature could also served as tourist attraction if properly managed, climbing the mountain painstakingly will give you the pictorial outlook of Tsaragi in full glance as it stretches wide and broad with old structures and modern edifices of different looks dotted with economic trees providing shades to the household, oxygen to the community and protection against the danger of whirlwind. The mountain has a flat top spacious enough to fly a jet. Mountain Wanzaya was indeed a great mountain readily opened to be explored.
Tsaragi has two natural living springs gushing forth a palatable water of odourless, tasteless and colourless composition which had been from time immemorial a second sourcce of potable water. These springs is another wonder of nature as they continue to flow for many decades with no stoppage and traceable spots of sources. Try to visit BAKAGI AND VOVOGI LIVING SPRING to nourish your eyes.
Tsaragi people are majorly famers with craft and commerce as subsidiary means of livilyhood. Tsaragi is richly endowed with traditional creativity hence we have houses bearing names that depict thier ancestral craftmanship, we have Emitswachizhi (The blacksmith compound), Emigbazhi (The wood carvers' compound), Emidzanzhi (The drumers' compound), Emi Lubasa Nuchizhi (Onion planters compound), Emi Ndadzolazhi (The warriors' compound) etc. Tsaragi people makes differents farm tools,useful implements and domestic utilities from wooden and mental materials such as cutlass, knife, rake, langalanga, sickle, molta and pestle.
Tsaragi youth majorly deals in trading activities specializing mainly on buying and selling of leguminous crop to the northern traders. 
Tsaragi market which is run every Saturday is the second largest market after Gbugbu in Edu local Gvt
areas, it contributes a consderable and reasonable dgree of income to its inhabitants making the town a point of commerce where different people from various towns and city come to trade.
Tsaragi youth are hardworking, creative, intellegent, well schooled, vibrant, humble and simple but not when their simplicity and humility is been taken for stupidity.
Tsaragi is an emirate community having two ruling royal houses viz Etsu Sule and
Etsu abdullahi rulling houses.
However the present Estu Tsaragi HRH Etsu Abdullahi Aliyu Kpoto has writen his name with gold on the hystorical mable of royalty by been the first Emir to be bestowed with the second and first class staff of office and the first Emir to build a magnificient palacious edifice and the first to have so far budgected the sum of # 15million from his personal savings for the project of kick starting the project of building a new central mosque. Tsaragi has to vibrant associations: YODAT and SUCCESS YOUTH (Watch Baba haja Tsaragi performing at Success youth Programme) others.Tsaragi people are friendly, accomodative, recptive and tollerance. You are welcome to Tsaragi the home of
peace love and progress.
Author: 
UTHMAN DAWOOD DIAMOND NDASABE
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NUPE MY PROFESSION



NUPE MY PROFESSION


1. Efo - Day
2. Gokati - Week
3. Etswa - Month
4. Eya - Year
5. Batsun - Decade
6. Barata - Century
7. Guda - Unit
8. Guwowo - Ten
9. Shitsuntsun - Hundred
10. Kpautsungi - Thousand
11. Kpautsuntsun - Million
12. Gbagbadi - Billion
13. Gbagurasa - Trillion

Adamu Idris Manarakis niw
(Tashiru Nupe - 10/12/18)
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NUPE WORDS USE FOR PHONE


SANWOGI =PHONE


1. Kperogi/volu-zayi = Sim-card
2. Esan = Message
3. Yejin = Settings
4. Ninbo = Menu
5. Epun-zayi = Call log
6. Esanwoko = Multimedia
7. Kungu-sanwo = Radio
8. Wami = Contacts
9. Nakena = Extra
10. Fefe = Service
11. Mayegi/Baye = Flashing
12. Bagi = Picked/caught
13. Wanla = Receive
14. Enadingi = Charger
15. Enasogi = Battery
16. Guganwogi = Speaker
17. Kubagi = Camera
18. Navun = Light
19. Bere(be/ta) = Volume
20. Eni = Song
21. Guja = Memory
22. Gbyagula = Internet

written by Adamu Idris Manarakis
(Tashiru Nupe)
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NUPE COUNTING FROM ONE TO EIGHT HUNDRED BILLION


Below is a complete list of the Nupe

Numeration system from 1 to
800,000,000,000.
1 Niní.
2 Gúbà.
3 Gútá
4 Gúṇni
5 Gútsuṇ
6 Gútswanyi.
7 Gútwabà.
8 Gútotá.
9 Gútwani.
10 Gúwo.
11 Gúwo bè ’ní
12 Gúwo bè gúbà e
13 Gúwo bè gútá e
14 Gúwo bè gúṇní
15 Gógì.
16 Gógì bè ’ní
17 Gógì bè gúbà e
18 Eshi díṇ gúbà
19 Eshi díṇ niní
20 Eshi.
21 Eshi bè ’ní
22 Eshi bè gúbà e
23 Eshi bè gútá e
24 Eshi bè gúṇni
25 Eshi bè gútsuṇ i
26 Eshi bè gútswanyi
27 Eshi bè gútwabà e
28 Gbàṇwǒ díṇ gúbà.
29 Gbàṇwǒ díṇ ’nni.
30 Gbàṇwǒ.
31 Gbàṇwǒ be ’nni i.
32 Gbàṇwǒ be guba e.
33 Rudíṇ díṇ gúbà.
34 Rudíṇ díṇ ’nni.
35 Rudíṇ.
36 Rudíṇ be ’nni i.
37 Rudíṇ be gúbà e.
38 Shibà díṇ gúbà.
39 Shibà díṇ ’nni.
40 Shibà.
41 Shibà bè ’ní i.
42 Shibà bè gúbà e.
43 Shibà bè gúbá e.
44 Shibà bè gúṇni i.
45 Shibà bè gútsuṇ i.
46 Shibà bè gútsawnyì i.
47 Shibà bè gútwabà e.
48 Áráta díṇ gúbà.
49 Áráta díṇ ’nní.
50 Áráta.
51 Áráta bè ’nní i.
52 Áráta bè gúbà e.
53 Áráta bè gútá e.
54 Áráta bè gúṇni i.
55 Shitá díṇ gútsuṇ.
56 Shitá díṇ gúṇni.
57 Shitá díṇ gútá.
58 Shitá díṇ gúbà.
59 Shitá díṇ ’nní.
60 Shitá.
61 Shitá bè ’ní i.
62 Shitá bè gúbà e.
63 Shitá bè gútá e.
64 Shitá bè gúṇni i.
65 Shitá bè gútsuṇ i.
66 Shitá bè gútswanyì i.
67 Shitá bè gútwabà e.
68 Ádwáni díṇ gúbà.
69 Ádwáni díṇ ’nní.
70 Ádwáni.
71 Ádwáni bè ’nní i.
72 Ádwáni bè gúbà e.
73 Ádwáni bè gútá e.
74 Ádwáni bè gúṇni i.
75 Shini díṇ gútsuṇ.
76 Shini díṇ gúṇni.
77 Shini díṇ gútá.
78 Shini díṇ gúbà.
79 Shini díṇ ’nní.
80 Shini.
81 Shini bè ’nní i.
82 Shini bè gúbà e.
83 Shini bè gútá e.
84 Shini bè gúṇni.
85 Shini bè gúsuṇ i.
86 Shini bè gútswanyì i.
87 Shini bè gútwabà e.
88 Shini bè gútotá e.
89 Shini bè gútwani i.
90 Shini bè gúwo e.
91 Shini bè gúwo e tú ’nní.
92 Shini bè gúwo e tú gúbà.
93 Shini bè gúwo e tú gútá.
94 Shini bè gúwo e tú gúṇni.
95 Shitsuṇ díṇ gútsuṇ.
96 Shitsuṇ díṇ gúṇni.
97 Shitsuṇ díṇ gútá.
98 Shitsuṇ díṇ gúbà.
99 Shitsuṇ díṇ ’nní.
100 Shitsuṇ.
101 Shitsuṇ bè ’nní i.
102 Shitsuṇ bè gúbà e.
103 Shitsuṇ bè gútá e.
104 Shitsuṇ bè gúṇni i.
105 Shitsuṇ bè gútsuṇ i.
106 Shitsuṇ bè gútswanyì i.
107 Shitsuṇ bè gútwabà e.
108 Shitsuṇ bè gútotá e.
109 Shitsuṇ bè gútwani i.
110 Shitsuṇ bè gúwo e.
111 Shitsuṇ bè gúwo e tú ’nní.
112 Shitsuṇ bè gúwo e tú gúbà.
113 Shitsuṇ bè gúwo e tú gútá.
114 Shitsuṇ bè gúwo e tú gúṇni.
115 Shitswanyì díṇ gútsuṇ.
116 Shitswanyì díṇ gúṇni.
117 Shitswanyì díṇ gútá.
118 Shitswanyì díṇ gúbà.
119 Shitswanyì díṇ ’nní.
120 Shitswanyì.
121 Shitswanyì bè nní i.
122 Shitswanyì bè gúbà e.
123 Shitswanyì bè gútá e.
124 Shitswanyì bè gúṇni i.
125 Shitswanyì bè gútsuṇ i.
126 Shitswanyì bè gútswanyì i.
127 Shitswanyì bè gútwabà e.
128 Shitswanyì bè gútotá e.
129 Shitswanyì bè gútwani i.
130 Shitswanyì bè gúwo e.
131 Shitswanyì bè gúwo e tú ’nní i.
132 Shitswanyì bè gúwo e tú gúbà.
133 Shitswanyì bè gúwo e tú gútá.
134 Shitswanyì bè gúwo e tú gúṇni.
135 Shitwabà díṇ gútsuṇ.
136 Shitwabà díṇ gúṇni.
137 Shitwabà díṇ gútá.
138 Shitwabà díṇ gúbà.
139 Shitwabà díṇ ’nní.
140 Shitwabà.
141 Shitwabà bè nní i.
142 Shitwabà bè gúbà e.
143 Shitwabà bè gútá e.
144 Shitwabà bè gúṇni i.
145 Shitwabà bè gútsuṇ i.
146 Shitwabà bè gútswanyì i.
147 Shitwabà bè gútwabà e.
148 Shitwabà bè gútotá e.
149 Shitwabà bè gútwani i.
150 Ogbogúṇni díṇ gúwo.
151 Ogbogúṇni díṇ gútwani.
152 Ogbogúṇni díṇ gútotá.
153 Ogbogúṇni díṇ gútwabà.
154 Ogbogúṇni díṇ gútswanyì.
155 Ogbogúṇni díṇ gútsuṇ.
156 Ogbogúṇni díṇ gúṇni.
157 Ogbogúṇni díṇ gútá.
158 Ogbogúṇni díṇ gúbà.
159 Ogbogúṇni díṇ ’nní.
160 Ogbogúṇni.
161 Ogbogúṇni bè nní i.
162 Ogbogúṇni bè gúbà e.
163 Ogbogúṇni bè gútá e.
164 Ogbogúṇni bè gúṇni i.
165 Ogbogúṇni bè gútsuṇ i.
166 Ogbogúṇni bè gútswanyì i.
167 Ogbogúṇni bè gútwabà e.
168 Ogbogúṇni bè gútotá e.
169 Ogbogúṇni bè gútwani i.
170 Ogbogúṇni bè gúwo e.
171 Ogbogúṇni bè gúwo e tú ’nní i.
172 Ogbogúṇni bè gúwo e tú gúbà.
173 Ogbogúṇni bè gúwo e tú gútá.
174 Ogbogúṇni bè gúwo e tú gúṇni.
175 Gwásáṇ díṇ gútsuṇ.
176 Gwásáṇ díṇ gúṇni.
177 Gwásáṇ díṇ gútá.
178 Gwásáṇ díṇ gúbà.
179 Gwásáṇ díṇ ’nní.
180 Gwásáṇ.
181 Gwásáṇ bè nní i.
182 Gwásáṇ bè gúbà e.
183 Gwásáṇ bè gútá e.
184 Gwásáṇ bè gúṇni i.
185 Gwásáṇ bè gútsuṇ i.
186 Gwásáṇ bè gútswanyì i.
187 Gwásáṇ bè gútwabà e.
188 Gwásáṇ bè gútotá e.
189 Gwásáṇ bè gútwani i.
190 Kpákó díṇ gúwo.
191 Kpákó díṇ gútwani.
192 Kpákó díṇ gútotá.
193 Kpákó díṇ gútwabà.
194 Kpákó díṇ gútswanyì.
195 Kpákó díṇ gútsuṇ.
196 Kpákó díṇ gúṇni.
197 Kpákó díṇ gútá.
198 Kpákó díṇ gúbà.
199 Kpákó díṇ ’nní.
200 Kpákó.
201 Kpákó bè nní i.
202 Kpákó bè gúbà e.
203 Kpákó bè gútá e.
204 Kpákó bè gúṇni i.
205 Kpákó bè gútsuṇ i.
206 Kpákó bè gútswanyì i.
207 Kpákó bè gútwabà e.
208 Kpákó bè gútotá e.
209 Kpákó bè gútwani i.
210 Kpákó bè gúwo e.
220 Kpákó bè eshi i.
230 Kpákó bè gbàṇwǒ e.
240 Kpákó bè shibà e.
250 Kpákó bè áráta e.
260 Kpákó bè shitá e.
270 Kpákó bè ádwáni e.
280 Kpákó bè shini i.
290 Kpákó bè shin i tú gúwo.
300 Kpákó bè shitsuṇ i.
310 Kpákó bè shitsuṇ i tú gúwo.
320 Kpákó bè shitswanyì i.
330 Kpákó bè shitswanyì tú gúwo.
340 Kpákó bè shitwabà e.
350 Kpóbà díṇ áráta.
360 Kpóbà díṇ shibà.
370 Kpóbà díṇ gbànwǒ.
380 Kpóbà díṇ eshi.
390 Kpóbà díṇ gúwo.
400 Kpóbà.
420 Kpóbà bè eshi i.
440 Kpóbà bè shibà e.
460 Kpóbà bè shitá e.
480 Kpóbà bè shini i.
500 Kpóbà bè shitsuṇ i.
520 Kpóbà bè shitswanyì i.
540 Kpóbà bè shitwabà e.
560 Kpóbà díṇ shibà.
580 Kpóbà díṇ eshi.
600 Kpótá.
650 Kpótá bè áráta e.
700 Kpótá bè shitsuṇ i.
750 Kpágúṇni díṇ áráta.
800 Kpágúṇni.
900 Kpágúṇni bè shitsuṇ i.
1000 Kpótsuṇ.
1100 Kpótsuṇ bè shitsuṇ i.
1200 Kpótswanyì.
1400 Kpótwabà.
1600 Kpótotá.
1800 Kpótwani.
2000 Gbǎ.
2400 Gbǎ bè kpóbà e.
3000 Gbǎ bè kpótsuṇ i.
4000 Gbóbà.
6000 Gbótá.
8000 Gbágúṇni.
10,000 Gbótsuṇ.
12,000 Gbótswanyì.
14,000 Gbótwabà.
16,000 Gbótotá.
18,000 Gbótwani.
20,000 Gbǎgúwo. (1 Gùrà.)
22,000 Gbǎgúwo bè ’ní i.
30,000 Gbǎ Gógì.
40,000 Gbǎ ’shi. (2 Gùrà.)
50,000 Gbǎ ’shi bè gútsuṇ i.
60,000 Gbǎ gbàṇwǒ.
70,000 Gbǎ rudíṇ.
80,000 Gbǎ shibà. (4 Gùrà.)
90,000 Gbǎ shibà bè gútsuṇ i.
100,000 Gbǎ áráta.
120,000 Gbǎ shitá. (6 Gùrà.)
140,000 Gbǎ ádwáni. (7 Gùrà.)
150,000 Gbǎ shini díṇ gútsuṇ.
160,000 Gbǎ shini (8 Gùrà.)
180,000 Gbǎ shini be gúwo e. (9 Gùrà.)
200,000 Gbǎ shitsuṇ (10 Gùrà.)
240,000 Gbǎ shitswanyì (12 Gùrà.)
280,000 Gbǎ shitwabà (14 Gùrà.)
300,000 Gbǎ ogbogúṇni díṇ gúwo (15 Gùrà.)
320,000 Gbǎ ogbogúṇni. (16 Gùrà.)
360,000 Gbǎ gwásáṇ. (18 Gùrà.)
400,000 Gbǎ kpákó. (20 Gùrà.)
500,000 Gbǎ kpǎkó bè áráta e. (25 Gùrà.)
600,000 Gbǎ kpákó bè shitsuṇ i (30 Gùrà.)
800,000 Gbǎ kpóbà (40 Gùra)
1,000,000 Gbǎ kpóbà bè shitsuṇ i. (50
Gùrà.)
1,100,000 Gbǎ kpótá díṇ árátá. (55 Gùrà.)
1,200,000 Gbǎ kpótá. (60 Gùrà.)
1,400,000 Gbǎ kpótá bè shitsuṇ i. (70 Gùrà.)
1,600,000 Gbǎ kpágúṇni. (80 Gùrà.)
2,000,000 Gbǎ kpótsuṇ. (100 Gùrà.)
2,400,000 Gbǎ kpótswanyì. (120 Gùrà.)
2,400,000 Gbǎ kpótwabà. (140 Gùrà.)
3,200,000 Gbǎ kpótotá. (160 Gùrà.)
3,600,000 Gbǎ kpótwani. (180 Gùrà.)
4,000,000 Gbǎ kpákó eda gúwo. (200 Gùrà.)
6,000,000 Gbǎ kpákó eda gógì. (300 Gùrà.)
20,000,000 Gbǎ kpákó eda áráta. (1,000
Gùrà.)
80,000,000 Gbǎ kpákó eda kpákó. (4,000
Gùrà.)
800,000,000,000 Gbǎ kpákó eda gbǎ
kpótsuṇ. (40,000,000 Gùrà.)
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