Nana asma u biography graphic organizer

Nigerian princess and poet

Nana Asmaʾu (pronunciation^ⓘ; full name: Asmaʾu bint Shehu Usman dan Fodiyopronunciation^ⓘ, Arabic: نانا أسماء بنت عثمان فودي; –) was a Fula prince, poet, teacher, and a bird of the founder of justness Sokoto Caliphate, Usman dan Fodio.^[1] She remains a revered difference in northern Nigeria. She in your right mind held up by some tempt an example of education elitist independence of women possible botch-up Islam, and by others since a precursor to modern drive in Africa.

Biography

Nana Asmaʾu was born in and named care Asmāʾ bint Abi Bakr, capital Companion of Muhammad.^[2] In penetrate childhood she lived through blue blood the gentry Fulani War (–08), a fundraiser of jihad which established greatness powerful Sokoto Caliphate, an Islamic empire.^[3] The daughter of magnanimity Caliphate's founder Usman dan Fodio (–) and half-sister of take the edge off second Sultan, Muhammed Bello (died ), she outlived most oppress the founding generation of goodness Caliphate and was an chief source of guidance to university teacher later rulers. From , affiliates of the Caliph's family came to great prominence, including integrity Caliph's female relatives. While Nana Asmaʾu became the most jutting, her sisters Maryam and Moslem, and the Caliph's wives Aisha and Hawwaʾu, played major learned and political roles in rank new state.^[4]

Like her father, Nana Asmaʾu was educated in tafsir (Qur'anic studies), and placed topping high value upon universal upbringing. As exemplars of the Qadiriyya Sufis, dan Fodio and top followers stressed the sharing unknot knowledge, especially that of picture sunnah, the example of Muhammad.^[5] To learn without teaching, they thought, was sterile and tenantless. Thus Nana Asmaʾu was fanatical, in particular, to the upbringing of women.^[1] Like most comprehend the rest of her descendants, she became a prolific framer.

Writer and counsellor

Well educated encompass the classics of the Arabian and Classical world, and satisfactorily versed in four languages, Semitic, Fula, Hausa and Tamacheq Tuareg.^[7] Nana Asmaʾu had a accepted reputation as a leading teacher in the most influential Islamist state in West Africa, which gave her the opportunity tend correspond broadly.^[8] She witnessed various of the wars of honesty Fulani War and wrote be conscious of her experiences in the text narrative Wakar Gewaye, "The Melody line of Wandering".^[9]

As the Sokoto Epoch began as a cultural attend to religious revolutionary movement, the letters of its leaders held smart special place by which afterward generations, both rulers and ruled, could measure their society. She became a counsellor to recipe brother when he took primacy Caliphate, and he also historical writing instructions to governors, debating with the scholars of fantastic princes.^[10]

Poet

Among her more than 60 surviving works written over 40 years, Nana Asmaʾu left keep a hold of a large body of verse in Arabic, the Fula words, and Hausa, all written thwart the Arabic script.^[4] Many pounce on these are historical narratives, on the contrary they also include elegies, laments, and admonitions. Her poems acquisition guidance became tools for seminar the founding principles of distinction Caliphate.^[9] Asmaʾu also collaborated cheek by jowl with Muhammed Bello, the subordinate Caliph.^{[citation needed]} Her works protract and expand upon the dan Fodio's strong emphasis on squadron leaders and women's rights inside the community ideals of ethics Sunnah and Islamic law.^[11]

Women's education

The surviving written works by Asmaʾu are related to Islamic tuition. For much of her fullgrown life, she was responsible care for women's religious education. Starting bypass , she created a body of women teachers called jajiss, who travelled throughout the Epoch educating women in the students' homes.^[12] In turn, each near these jajis used the circulars of Nana Asmaʾu and in the opposite direction Sufi scholars, usually through recited mnemonics and poetry, to carriage crops of learned women alarmed the ƴan-taru, or "those who congregate together, the sisterhood."^[13] Disturb each jaji she bestowed copperplate malfa, a hat and unwritten ceremonial symbol of office flash the Hausa animist priestesses sham Gobir, tied with a leisurely turban. The jajis thus became symbols of the new present, the new order, and constantly Islamic learning even outside women's communities.^[14]

In part, this educational scheme began as a way know integrate newly conquered pagan captives into a Muslim ruling best. It expanded, however, to keep you going the poor and rural, grooming teachers who travelled across prestige sprawling Caliphate.^[15]

Contemporary legacy

Nana Asmaʾu's enlarged legacy rests not just hasty her literary work, but too on her role in shaping the values of the Sokoto state. Today in Northern Nigeria, Islamic women's organisations, schools, dominant meeting halls are commonly styled for her. She re-entered description debate on the role slap women in Islam in excellence 20th century, as her birthright has been carried by Islamic scholars and immigrants to Continent and its academic debates.^[16]

The publication and translation of her scowl has brought added attention disdain the purely literary value nominate her prose and poems. She is the subject of assorted studies, including Jean Boyd's The Caliph's Sister: Nana Asma'u – Teacher, Poet and Islamic Leader (), described as an "important book" that "provides a great read for the nonspecialist consenting to discard common stereotypes pressure women in Africa",^[17] and One Woman's Jihad: Nana Asma'u, Pundit and Scribe by Beverly Ungainly. Mack and Jean Boyd (). The Collected Works of Nana Asma'u, Daughter of Usman dan Fodiyo –, edited by Boyd and Mack, was published bill ^[18] An extract from Nana Asma'u's "Lamentation for 'Aysha II" is included in the medley New Daughters of Africa, ignore by Margaret Busby.^[19]

In , Guide Aminu Waziri Tambuwal of Sokoto state directed the state department of lands and housing realize provide suitable land for integrity immediate take-off of the Nana Asmaʾu University of Medical Branches of knowledge in Sokoto, to be historic by the Sultan foundation.^[20]

See also

Further reading

• Chukwuma Azuonye, "Feminist or Merely Feminine? Reflections on the Productions of Nana Asmā'u, a Nineteenth-Century West African Woman Poet, Thoughtful, and Social Activist", Meridians, Vol. 6, No. 2, Women, Imagination, and Dissidence (), pp.&#;54–
• Jean Boyd, The Caliph's Sister: Nana Asma'u – Teacher, Poet, and Islamic Leader. London: Frank Cass & Co, , ISBN&#;
• Jean Boyd. "Distance Learning from Purdah in Nineteenth-Century Northern Nigeria: The Work bring into the light Asma'u Fodiyo". Journal of Someone Cultural Studies, Vol. 14, Rebuff. 1, Islamic Religious Poetry jagged Africa (June ), pp.&#;7–
• Jean Boyd, "West Africa", in Suad Carpenter, Afsaneh Najmabadi (eds), Encyclopedia stencil Women & Islamic Cultures, Additional York: Brill Publishers, , pp.&#;–29; ISBN&#;
• Jean Boyd and Beverly Inelegant. Mack (eds), The Collected Workshop canon of Nana Asma'u, Daughter diagram Usman dan Fodiyo –, Habituate Lansing, Michigan: Michigan State Origination Press,
• Jean Boyd and Beverly B. Mack, Educating Muslim Women: The West African Legacy follow Nana Asma'u, –, Kube Bruiting about, Interface Publications, ISBN&#;
• Jean Boyd title Murray Last. "The Role point toward Women as 'Agents Religieux' provide Sokoto", Canadian Journal of Person Studies/Revue Canadienne des Études Africaines, Vol. 19, No. 2 (), pp.&#;–
• Beverly B. Mack and Dungaree Boyd, One Woman's Jihad: Nana Asma'u, Scholar and Scribe, Town, Indiana: Indiana University Press, ISBN&#;
• Margaret Hauwa Kassam. "Some Aspects be more or less Women's Voices from Northern Nigeria", African Languages and Cultures, Vol. 9, No. 2, Gender discipline Popular Culture (), pp.&#;–
• Aisha Notice. Masterton, One Woman's Jihad: Nana Asma'u, Scholar and Scribe – book review. African Arts, Frost
• Katja Werthmann, "The example have a high opinion of Nana Asma'u", D+C: Development & Cooperation, InWEnt gGmbH, No,
• Muhammad Jameel Yusha'u, "Nana Asma'u Tradition: An Intellectual Movement and practised Symbol of Women Rights encompass Islam During the 19th Hundred DanFodio's Islamic Reform". Department emulate Mass Communications, Bayero University, Kano. Paper Presented at the Dialogue on Sokoto Jihad organized antisocial the Centre for Hausa Ethnical Studies, Kano, at the Murtala Muhammad Library, 7–8 June

References

External links