# Naraguta

Anaguta (Iguta), known as Naraguta is an ethnic group in Plateau State of Nigeria.
Anaguta is one of the minority ethnic groups in the region. They now occupy Naraguta, Kunga, Babale, Rafin Jaki, Nabor Gwong, Nasarawa Gwong, Hwoll, Mazah, Rukuba Road, Ring Road, Fudawa, Tagir, Gada Biyu, Farin Gada and other nearby settlements.

## History

The Anaguta have only one consistent myth of origin which is told by the elders of Andigwong with little if any variation. A very long time ago the Anaguta are said to have emerged from a hole in the ground or alternatively ‘burst from the rock’ at a place called Akotom which is not identified on any of the available maps, but which the elders say is near the Shere Hills to the East ofGwong village and the site of the hill town of Anabor (see Map 1.4)22. This myth is consistent with the various theories of the origins and history of the Plateau peoples: that the Plateau has been occupied for a very long time (Murdock, 1959) and that ‘the rocky recesses of the Plateau have throughout history afforded refuge to the shattered fragments of the peoples displaces from the surrounding lowlands by stronger neighbours’ (Buchanan and Pugh, 1955:80). Buchanan and Pugh also say that: ‘Ruthless slave-raiding, continuing in many areas until the late nineteenth century, decimated the population of much of the Middle Belt and drove the survivors to seek refuge in the remote and topographically difficult areas’ (ibid:62). It is likely that the Jukun Empire n the South swept across the Plateau when in the 16th and 17th Centuries it spread to the North, eventually reaching Kano and Zaria (Amos, 1934:8. Meek 1925, Vol. I; 55. Baker 1954:3). The Anaguta also have ‘stone age myth’ in which the elders say that at one time, before they discovered how to smelt iron and make iron tools, they used to farm with stone implements23 and that this is the origin of the cultivation of the steep rocky slopes of hills. They say that the use of stone tools was made much easier by the fact that there were only small pockets of soil between the rocks and once a plant had started to grow there was no space for weeds, which made the wet season work much lighter24. This myth of a stone-age period was also noted by Diamond (1967:419) as was the frequency with which caves appear, both in historical accounts and in a present day ritual context. This suggests that the Anaguta may at sometime have lived in caves and rock shelters in order to hide from attackers which in turn link up with the myth of origin. When they lived at Akonom the Anaguta are said to have been very few in number and they then migrated to a place called Ataranabuzeh which is close to, but to the South West of the present site of the hill town of Anabor. Here they increased in number and gradually built the first and original Anaguta hill town from which the other five towns developed by fission. Ultimately Ataranabuzeh disappeared altogether. Andigwong elders say that when the Anaguta lived in Ataranabuzeh, every kin-group (tibiri) had its own ritual leader (uregweh) who was responsible for conducting the initiation ceremony (rishende rapwo) for young men and boys. This was the ritual and structural foundation of the gerontocratic system which forms the basis of the traditional Anaguta political organization – the inculcation of respect (r-rohorigalau). The elderssay that right from the very beginning they had a priest – chief (Ujah) and that the most important shrine, upwing kping, was originally at Akotom where they first came out of the hole in the rock. When they moved to Ataranabuzeh the shrine was brought with themand installed in the copse at its present site near the old hill town of Anabor. Akotom is still said to be an important shrine. The formation of the other towns was described in the same way by several different elders with only minor variations. Firstly, it is said that one day a hunter from Ataranabuzeh found a place where there were many wild animals, and he thought it would be a good place to live. He went back and told others and many people followed him and they founded the town of Anabor. A similar thing happened a little later which resulted in the founding of Anoho and then Andigwong25. Anagohom was formed much later and was called Auta (Hausa-meaning youngest child) and either split from Ataranabuzeh or from Anabor. Andrigiza split off from Andoho much later still probably in the last 80 to 100 years. Finally, the original town, Ataranabuzeh disappeared altogether and Anabor became the capital (although some dispute this). A sixth town also developed at one stage – Arono, which is to the North East of Andigwong hill town and to the East of Babale. Although this is marked on the map as ‘Naraguta’26, it appears never to have had either an Anaguta traditional politico-religious leader (Ujah gisang or urebweh) or a Village Head. Certainly it is never mentioned by Anaguta even though it was inhabited until as late as about 1979. Although hunting figures strongly in oral history such as the founding of the hill towns (Anaguta means ‘people of the bow’), there is nothing to suggest that they have not always sbeen agriculturalists and this is supported by a strong tradition of potting and smiting, both of which are associated with sedimentary agriculture27. According to Meek (1925:Vol. I: 53) from smelting was developed in sub-Saharan Africa, probably without any external assistance and the Anaguta say that they themselves discovered how to make iron and work it28. The first man to do so was appointed Chief of the Blacksmiths (Ugwomo Wazumu) and although the craft is now very rarely practiced, a title holder for the whole Anaguta is still appointed29. There are still a few blacksmiths’ shops in existence (usezumu) but there are no longer any signs of smelting furnaces and it would appear that from the early days of the colonial period most iron was stolen30. Anaguta womenwere also skilled potters and although it is rare for pots to be made today, there are a number who are capable of doing so and many, if not most, of the pots still in use on a daily basis are Anaguta. There is no evidence that pots or iron artifacts were ever made for sale31 and by and large, homemade products have now been superseded almost entirely by Hausa cottage industries or imported goods. The Anaguta are sometimes referred to as Naraguta in Hausa – a source of confusion since this is also the name of a large Hausa village within Anaguta territory which developed around the mining camp set up by Laws in 1906. Their language Eguta, is classified as Benue-Congo family, Plateau lb, Central Group (Williamson and Shimizu, 1968)31, and although it is mutually unintelligible with other Plateau languages it has some affinity with Buji, Jere and Sanga, amongst immediate neighbours. Some of the Eguta vocabulary is being forgotten and replaced by words derived from Hausa and it is often difficult to find an elder who remembers the proper vernacular terms. They claim always to have lived in the area shown in Map 1.4 and until well into the colonial period, principally occupied the five hill towns discussed above which surround Maza (Amanza in Eguta) valley, cultivating the terraced hillsides and also farming sweidden land in the valleys. It is said by the Anaguta,that until the arrival of the Hausa after the Colonial occupation, they used to weave with fibres such as sisal (swe sandinyang) with which they made bags known as uyangai (s), tiyangai (pl). later they learnt how to spin and weave wool and cotton from the Hausa, although there is now no evidence of the looms which Diamond reports (167:474). It is also said that before the colonial administration, oil of canarium (manu’um’apar) and other items would be exchanged with neighbouring peoples for goods which were needed by the Anaguta. Until recently, when men have become involved in the cash economy, the main earners of cash were the women who carried on a lucrative trade in firewood, fruit and garden vegetables (and still do) in the markets of Jos. The men, on the other hand, are primarily responsible for the production of food crops.

## Culture

The Anaguta people have a rich cultural heritage. They celebrate two traditional festivals: Usundaka and Tukunku. They include music, dance, and theatrical performances, alongside local fairs and competitions.

## Land and natural features

The Anaguta ancestral lands are all located on the Jos plateau.

## Chiefdom

The traditional title of their paramount chief is called Ujah. The current king is Johnson Jauro Magaji II Ujah Anaguta Jos North (head of Jos north Traditional Council of Chiefs). The Anaguta chiefdom is made up of five clans: Anabor, Andoho, Anagohom, andugom, and Andirgiza.

## Institutions

The Anaguta people are Christians in soul and tradition as several aspects of Anaguta life and culture have been absorbed by Christian norms and ethics. Over 95% of Anaguta are members of either COCIN, ECWA, and either Baptist, or Roman Catholic. Institutions include:
* Anaguta Development Association (ADA)
* Anaguta Youth Movement (AYM)
* Anaguta Women Development Association (AWDA)

## Notable people

* Frank Tardy, former Jos North chairman.
* John Kyoro Christopher, current Jos North chairman.
* Irimiya Were, former commissioner for special duties intergovernmental affairs and NGOs, Plateau State.
* Benjamin Jang, former commissioner for science and technology.
* Danjuma sanda, former chairman Jos North
* Samuel Umaru, former chairman Jos North
* Adala Dandbenji, former Plasiec chairman.
* David Zoyong Jang, special advicer to the governor on special duties.
* Emmanuel Maviram, Nigerian footballer.