Yakin juyin juya hali na Yarabawa

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Yakin juyin juya hali na Yarabawa

Yakin juyin juya halin Yarabawa, wanda aka fi sani da Yaƙin basasar Yarabawa ( c. 1789-1893), jerin tashe-tashen hankula ne da suka dabai-baye yankunan Yarabawa na Yammacin Afirka a ƙarshen ƙarni na 18 zuwa farkon ƙarni na 19. Robin Law, ya takaita abubuwan da suka haddasa yake-yake kamar yadda tsohuwar daular Oyo ta wargaje bayan rasuwar Alaafin Abiodun a shekarar 1789 da kuma takun saƙa da aka dade ana yi tsakanin sarakunan larduna kan batutuwa daban-daban. Tushen saɓani na farko ana iya gano shi ne daga rigimar da ke tsakanin gidaje biyu masu daraja; Laderin, dake Ilorin, da Yamba, dake babban birnin Oyo-Ile. Rikicin ya kuma ta’azzara sakamakon tawayen bayi musulmi da wani malamin addinin fulani, Shehu Alimi ya jagoranta, wanda Aare Ona Kakanfo, Afonja, dan zuriyar Laderin ne, wanda ya kafa Ilorin, ya ɗauki nauyi a shekarar 1817.[1]

Tarihi[gyara sashe | gyara masomin]

3-oyo-empire-a-mafi girman-sa-c-1780

Tun da farko a cikin ƙarni na 18, a shekara ta 1747, bayan da aka ƙara Dahomey zuwa daular,[2] Basorun Gaha na gidan Yau Yamba, shugaban Oyo Mesi, babban zuriyar sarakunan Yarbawa, ya jagoranci zanga-zangar adawa da wani despotic Alaafin, Labisi, wanda Oyo Mesi ke kallonsa kamar yadda sarakunan lardunansa ke amfani da shi. Hakiman lardunan ƙarƙashin jagorancin Baale Pasin, na Ilorin na majalisar Laderin, sun dakatar da biyan haraji ga Oyo-Ile a dalilin hakan. Gaha ya mayar da martani inda ya tura dakaru masu ƙarfi zuwa Ilorin, Pasin ya gudu zuwa Ola, wanda ke dogara ga Ilorin, inda sojojin da ke biyayya ga Gha suka farautoshi tare da kashe shi. Ko da yake Basorun Gaha ya sha kaye a shekarar 1774 a hannun haɗakar sarakunan Oyo-Ile da sarakunan lardi da kuma Abiodun (a lokacin wani basarake na Oyo), wannan lamari ya nuna rashin gamsuwa da lardi na yadda Oyo ke tafiyar da yankunanta.[3]

Shiga Afin ko Fadar Alaafin Oyo

Mulki[gyara sashe | gyara masomin]

Alaafin Abiodun ya mulki daular cikin rashin kwanciyar hankali daga 1774 har zuwa rasuwarsa a 1789. Dangane da al'adar baka, wannan lokacin ya ga ƙarin fadadawa da rarraba iko. Har ila yau, a zamanin mulkin Abiodun ne aka kafa dokar da ta haramta wa masu alamar Tsaga ta Abaja-tribal mark, bauta.[4] Wannan doka ta shafi rayuwar sarakunan larduna da wasu daga cikin iyalan masarautar Oyo. Har ila yau, ta kai ga samo bayin Musulmi Hausawa, daga arewacin ƙasar, da garuruwan Bariba da Nupe ; Daga nan aka fitar da wasu daga cikin bayin zuwa ƙasashen Turai da Amurka ta tashar ruwan Ajase.[5] Musulunci ya shigo kasar Yarbawa ne a ƙarni na 14 a zamanin Musa I na kasar Mali, duk da haka, addinin Musulunci bai yaɗu ba sai a shekarar 1655, lokacin da aka gina masallacin farko a Iwo, sai wasu da aka gina daga baya a Iseyin a 1760, Legas a 1774, Saki a 1790 da Osogbo, a shekara ta 1889.[ana buƙatar hujja], Afonja ya yi amfani da damar da musulmi suka yi na tawaye a Oyo-Ile ta hanyar biyan buƙatun musulmi a cikin daular a wani ɓangare na ƙoƙarin inganta goyon bayansa. Wannan matakin ya ci tura yayin da wasu mayaƙansa, waɗanda a lokacin ake kira Jamaa,[6] suka yi masa juyin mulki a gidan sarauta. Rashin raunin Daular Oyo wanda ya haifar da haɓakar garin Ibadan cikin sauri a matsayin daula ya haifar da ƙarshen yaƙin shekaru da yawa na gwabza yaƙin Kiriji.

Duk waɗannan rigin-gimun sun raunana hukumomin ƴankin tsakiya kuma sun haifar da cin gashin kai na yanki. Sun shafi yanayin zamantakewar ƙasar Yarabawa sosai kuma sun faɗaɗa cinikin bayi a ƙarni na 19. Wasu cikin waɗanda aka kashe a waɗannan yaƙe-yaƙe sun zama Kiristoci da suka tuba a Saliyo. Babban tasirin da ya yi fice shi ne ƙirƙirar sabbin jihohi; Ibadan, Abeokuta and Ijaye. [7] Haka kuma an samu tasowa da faɗuwar wasu daga cikin manyan masu faɗa a ji a tarihin Yarbawa; Kurunmi a Ijaye, Basorun Oluyole, Aare Latoosa, Efunsetan Aniwura da Balogun Ogunmola aIbadan, Biodun Fabunmi a Ekiti, Ogedengbe of Ilesa, Efunroye Tinubu, Kosoko a Lagos, Arilekolasi aOndo da wasu da dama. Har ila yau, ya yi matuƙar raunana Oyo suzerainty a yankin, wanda a ƙarshe ya ba da hanya don mamaye Birtaniya a ƙarshen 1800 a ƙarƙashin sunan kawo ƙarshen cinikin bayi.

Manazarta[gyara sashe | gyara masomin]

  1. ↑ Lovejoy, Paul E., ed. (2004). Slavery on the frontiers of Islam. Princeton: Markus Wiener Publishers. ISBN 1-55876-328-7. OCLC 52942851.
  2. ↑ "Robert Norris, d. 1791. Memoirs of the Reign of Bossa Ahadee, King of Dahomy, an Inland Country of Guiney. To Which Are Added, the Author's Journey to Abomey, the Capital; and a Short Account of the African Slave Trade". docsouth.unc.edu. Retrieved 2020-02-25.
  3. ↑ THOMAS, Guy (2003). "J. D. Y. PEEL, Religious Encounter and the Making of Yoruba, Bloomington & Indianapolis, Indiana University Press, 2000, 420p., Template:Text 0-253-33794-1". Le Fait Missionnaire. 13 (1): 153–157. doi:10.1163/221185203x00097. ISSN 1420-2018.
  4. ↑ "Nago and Mina: The Yoruba diaspora in Brazil". Scribd (in Turanci). Retrieved 2020-02-25.
  5. ↑ Alonso, Miguel C. (2014), "The Dispersal of the Yoruba People", The Development of Yoruba Candomble Communities in Salvador, Bahia, 1835–1986, Palgrave Macmillan US, pp. 33–48, doi:10.1057/9781137486431_3, ISBN 978-1-349-50365-0
  6. ↑ Johnson, Samuel; Johnson, O. (Obadiah) (1921). The history of the Yorubas: from the earliest times to the beginning of the British Protectorate. Boston Public Library. Lagos, Nigeria : C.M.S. (Nigeria) Bookshops.
  7. ↑ Jones, D. H. (November 1965). "The Yoruba and their Wars - Yoruba Warfare in the Nineteenth Century. By J. F. Ade Ajayi and Robert Smith. Cambridge University Press in association with the Institute of African Studies, University of Ibadan, 1964. Pp. x, 160; 6 maps. 30s". The Journal of African History (in Turanci). 6 (3): 430–432. doi:10.1017/S002185370000596X. ISSN 0021-8537.
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