Hausa is culturally rich in heritage, with numerous traditions that define its historical and social identity. Among these traditions is the Durbar festival, a grand equestrian display with deep historical roots.

In an exclusive interview with SolaceBase, a renowned historian, Ibrahim Ado Kurawa, traced the history of the Durbar festival, explaining that the term “Durbar” is not originally Hausa.

Kurawa said the word can be traced to Persian and Indian origins, among other sources. However, among the Hausa people, the event is simply referred to as “Hawan Sallah.”

He noted that the British colonial rulers introduced and popularized the term “Durbar” in the region.

However, the last Eid marked the third time the Durbar festival was not held in Kano, as authorities cited security concerns. Previous cancellations were also due to similar reasons, reflecting the government’s priority on safeguarding public well-being during major gatherings.

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Kurawa further added that in Nigeria, particularly in Kano, historical records suggest that the Emir of Kano, Muhammadu Rumfa, was the first to hold a Durbar in the 15th century, around the year 1466.

He initiated the practice on Sallah days and the following day, a tradition that continued until the arrival of colonial rulers, who expanded its duration to include Hawan Nasarawa, Fanisau, and Dorayi.

Kurawa emphasized that every Durbar held since Emir Rumfa’s time has maintained its unique cultural and historical significance.

He explained that Rumfa introduced the Durbar as a means of cultural demonstration and respect while also underlining its social and economic benefits to the Hausa community.

From an economic perspective, Kurawa highlighted how the festival boosts commerce.

He noted that traders specializing in horse accessories witness high sales during this period.

Furthermore, as Kano is a major commercial hub, various economic activities tied to the Durbar contribute to overall economic growth in the state.

He compared this to the economic impact of Kano’s ancient city walls, which were constructed centuries ago and played a role in the state’s development.

Beyond cultural and economic dimensions, Kurawa pointed out the religious significance of the Durbar.

He cited Hawan Daushe, a specific part of the festival during which the Emir visits his mother as an act of respect and honor.

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He emphasized that Islam places great importance on mothers, and this tradition aligns with religious teachings.

“The Emir, Muhammadu Rumfa,  visits his mother, Hajiya Hauwa Mai Babban Daki, as a mark of reverence, which is an important lesson for the people of Kano,” he said.

Kurawa further noted that the Durbar also symbolizes power and discipline, particularly in military traditions.

He explained that the way the Emir’s entourage is organized reflects historical military formations. The district heads, positioned at the front, lead the procession, followed by the Emir’s children and other protectors, showcasing the structured approach used in military defense strategies.

He also elaborated on the different types of Durbar attire worn by participants, specifying that distinct outfits are used for morning and afternoon processions.

The Emir, district heads, and attendees wear different ceremonial attire depending on the timing and occasion.

Kurawa added that the Durbar festival is an all-encompassing tradition that blends cultural, economic, and religious values, making it a significant part of Hausa heritage.