*Zaar Traditional Belief System*

✍🏾 *Madalla Kadiri, Zaar Activist*.

*Introduction*:

Zar (Sayawa land) is located in the southern part of present Bauchi town, precisely in the south west. Administratively the area is divided into two Local Government Areas: Tafawa Balewa and Bogoro Local Government. The whole area used to be known as Lere District. The area shares boundaries with Dawaki and Kabwir in the southern part of Plateau State. The Zar (Sayawa) and the Angas are neighbours in Kabwir and Dawaki. They often engage in a joking relationship, each claiming to be the “master” while the other a “slave”. Dass Local Government is located in the West and Bauchi Local Government in the North. The most dominant feature of the area is the Gongola River which together with its tributaries such as Lere, Maijuju, Jarawa and Bagel rivers forms the main drainage pattern of the region Dauda (2012).

*Zaar Traditional Belief System*

The Zaar indigenous environment into which Christianity and Islam arrived was deeply  religious; there was that strong awareness of and belief in the existence of a  supreme Being (Chong Fyali or Chongvon), conceived as the maker and sustainer of the universe and  with whom humans tried to establish constant ties.  The  conception and belief in Supreme Being (Chong Fyali or Chongvon) and complex systems of beliefs in  the spiritual qualities of nature are the two significant traits which  characterizes Zaar traditional Religion. The nature of Zaar traditional  religion, as expressed in Zaar communities in the olden days is very communal and  pragmatic, which implies that people born into the Zaar  traditional community  were also born into the religion, in which they, naturally, participated as  they grew up through the traditional socialization processes, therefore,  Zaar traditional  Religion is part and parcel of Zaar culture.  The ancient mode of belief and worship in Zaar land  is what is currently regarded as Zaar traditional religion. In Zaar Traditional religion it is belief that the spirit of their ancestors reside in the inanimate objects. Blood  sacrifice using small animals such as chicken was common among the Zaar, this was done to seek for 

ancestral protection and appease the gods in times of trouble. Such rituals were performed  in designated places  in Zaar Villages of Tafawa Balewa and Bogoro LGA of Bauchi State by village Priest Chief (Seng wari).

Seng Wari was  a custodian of Zaar cultural heritage  who exercised Spiritual,  political power over the Zaar society. 

 

Liturgical 

components of Zaar Traditional Religions.

Antiquity, religion has always been one of the dominant elements of culture 

in every human society. Indeed, evidence of religious practice has been traced to 

the Stone Age during the time of the Neanderthal man. In Africa, religion as a

fundamental aspect of peoples’ culture permeates every aspect of life. Performing of rites are the essential liturgical 

components of all traditional religions. In Zaar Traditional religion of the cosmological system of the Zaar  North East Nigeria,  performing  rites is a integral aspect of  religious practices. Basically the major liturgical 

components of Zaar Traditional religion are as follows;

Rite of Seed dedication (Waktari) , Rite of havest (Lepm Zaar),  initiation rite (sirr) Rite of Passage ( Dead), Oath taking rite  (Durr),  Marriage rite, Zaar Traditional selection rite of Seng wari etc.

*Waktari  (Zaar Traditional Rite  of Seed Dedication)*.

The Festival of Seed Dedication, also known as "Ember Days" or "Compostela", is a traditional festival celebrated in some African countries, including Nigeria. It is usually held in April or May which marks the beginning of the planting season.

During the festival in Zaar land in the olden days farmers offer sacrifices and prayers to the gods (Chong Fyal or Chonvon), seeking blessings and protection for their crops. They also come together to share knowledge, exchange seeds, and strengthen social bonds.

The seed dedication rite period was an important cultural event that promotes agricultural productivity, community harmony, and spiritual connection with nature. It was wonderful celebration of the cycle of life and the importance of seeds in sustaining our lives.

The festival is part of Zaar cultural heritage inherited from there Ancestors. Waktari  Traditional Festival of Seed Dedication is done every  year in April.

Zaar  are mostly found  in  Tafawa Balewa and Bogoro Local Government of Bauchi State, North East Nigeria that still observed festival of seed dedication.

The festival is   one of  the oldest surviving cultural heritage of  Zaar were  

traditional rite of  seed dedication was being carried out.

According to tradition performing the traditional rites  of  seed dedication festival  mark the end of harvest and rest after harvest, while ushering in another  new season of planting.

During the  traditional rites  of  seed dedication (Waktari) our ancestors perform some certain rituals and dedication on seeds to be planted in  the next season to idols with the believe of receiving blessings from the gods (Chong Fyali or Chongvon) of there Ancestors by the Seng wari assisted by Elders (Mhn Varanshi) and Masquerade.

Due to the coming of Christianity there is  a significant changes in how traditional rite of seed dedication festival (Waktari) festival is celebrated in Zaarland. Each village use to perform there own rite of seed dedication, the reason why  it was being done at the village level it is because there was no central administration to unite the Zaar, each village was independent from each other, the administration of Zaar community was not beyond village level, but today  the rite of seed dedication festival have Been centralized. Nowadays the traditional rite of seed dedication festival (Waktari) is done in the heart of Tafawa Balewa LGA, Bauchi State the ancestry headquarters of  Zaar people.

The Zaar people,  friends of Zaar and tourists worldwide gather each year April  at  the heart of Tafawa Balewa, the ancestry headquarters Zaar  to participate in  the traditional rite  of seed dedication festival.

Nowadays, certain rituals and idolatry have been done away with in the  traditional rites  of  seed dedication cultural festival (Waktari), seeds  for the next planting season are dedicated to Almighty  God, prayers offered  seeking blessings and protection for their crops and papers  presented are not relevant to the festival. 

Zaar Traditional rite  of Harvest (Lepm Zaar).

The Lepm Zaar Festival is a ancient traditional rite of harvest that was perform each year by the Zaar  people of  Bauchi State North East Nigeria, the traditional rite was typically held at the end of the rainy season in October.

According to tradition performing the  rites  of of the harvest  mark the beginning of  harvest season and beginning of consumption of  new crops, in the olden days in Zaar land  new crops are not consumed until traditional rite of harvest have been perform.

The traditional rite of harvest was perform after sighting of month.

Performing the rite of harvest was  also a  celebration of the harvest season and the abundance of new crops. Crops  are a staple food in West Africa and are considered a symbol of wealth and prosperity. 

In the olden days in Zaar communities. The wealth, riches of a typical wealthy Man was measured  by number of traditional storage facility (Fung) full of grain especially guinea corn, wives  and Children he has.

Traditional rite of the harvest festival was  a time for feasting, merrymaking, and thanksgiving in  all Zaar  villages. Food was prepared in abundance and taken to designated areas, where people had gathered.

Rituals were performed to express gratitude to gods (Chong Fyali or Chongvon) for the harvest and to ensure a bountiful harvest in the future,  a lot of masquerades come out during the festival,different cultural  performances were done from morning till the next day  such as singing, dancing and moving from house to house. The festival normally last for more than two weeks. Youth could move to another village singing and dancing for a week. Only dishes made from old crops were served during the festival.

The performing the rite of harvest was  significant because it symbolizes bumper harvest  and the gratitude of the Zaar  community to  gods (Chon Fyali or Chongvon) for the harvest . It was  also a time for Zaar community bonding and cultural expression. 

Performing the rite of harvest festival was normally done by the Priest Chief (Seng wari) assisted by Elders (Mhn Varanshi) and masquerade.

*Rites of Passage (Death)*: 

The Zaar had different funeral ceremonies for the young, elderly, and chiefs. The young were mourned with deep sorrow and grief for three days. An elderly person’s burial was followed by ceremonies which included different types of dances by both men and women. The in-laws of the deceased brought goats and the like which were slaughtered for what was known as ‘Sadaka’ (appeasing  of the gods). These animals were slaughtered on the third or fourth day when the ‘Sadaka’ was done. 

The mourning for the death of a chief often lasted for about seven days. Goats and rams were slaughtered and some rituals carried out. The blood of the slaughtered animals was also cooked and eaten by the family of the deceased. 

According to Zaar Tradition a death person is buried the  day he die,  mourning a deceased normally takes three (3) days, the first day is for burial and  receiving of  condolence greating from people, the second day is to receive condolence greating and third day is for  burial ceremony and is the  last day of the mourning, a big ceremony was  organized by the family, each day neighbors will prepare food and drinks such as  Growel (wul) and beer ( Du) take it to house, if it is an Elderly man a big burial ceremony will be organized,it is  on this day that the Seng wari will perform some certain ritual on his property (Satkhn War), it is a believe in Zaar Traditional religion that if the  rituals is not perform on his property it  will not be shared as inheritance by his family and anyone that touch his property something bad will happen to him, a goat was normally requested by the Seng wari to perform the death ritual.

In Zaar traditional religion, death is not seen  as an end to a person rather a transition to another world. An elderly person  who died devoid of any taboo is said to have joined the ancestors. The  ancestors are believed in Zar traditional religion to be spirits of their  fore fathers, they are no longer visible in the sense that they have become  spirits but they still play dormant role in the running of the affairs of the  family to which they belong, while still here an earth they receive sacrifices  from them from time to time. Awolalu (1987) posits that Africans like all  other mortals, know that life is not interminable; and so hold tenaciously to  the belief that death does write finish to life. Man is composed of body  which is physical and tangible as well as soul which in intangible and  indestructible. While the former is temporal and mortal and can suffer  decay and destruction, the latter which is the essence of being is intangible  and immortal.  

In realization of this fact, Temple (1969) asserts that no one can hope to  appreciate the thoughts and feelings of the Blackman who does not realize  that to him the dead are not dead but living. The Zaar  people belief  that if  they treat corpses and the funeral ceremonies  accorded the deceased. The deceased (who dies a good death) is washed,  dressed in clean white clothes and is buried in graves within or near  the family  compound. Thus, confirming that the departed are still part of the living  members of the extended family, and their spirits can be evoked at will. 

Christianity came with new rituals for the burial of Christians. The liturgy  for burial reflected the Christian beliefs in eternal life, resurrection and the  communion of saints, as stated in the Apostles' Creed. The Christian funeral  was a new cultural experience in Zaar land in which texts from the Bible were  read and new hymns sung. The funeral rites and rituals as obtainable in  Zaar traditional  setting is seen by Christians as heathen or paganism. 

It is worthy to note that it is in Zaar traditional religion and cultural  practices that moral codes are derived, and they are actualized in the rites  that were observed.

*Marriage Rite*:

The traditional marriage institution was a vital link and bond  that sustained and strengthened kinship ties within Zaar communities.  In the Zaar cultural setting, the marriage between two individuals was  understood as a means of initiation or cementing the union of the  households and clan from which the couple belonged. In Zaar traditional  settings, marriage unites not only the woman and the man; it connects and  links families and clans. The process of marriage was characterized by rites  of transactions through which the marrying individuals were welcomed  into social adulthood. Tokens in kind (dowry) were exchanged as part of  these transactions, to cement the social relationships and seal the union.  According to Dauda (2012) there were basically three types of marriage recognized by Zar (Sayawa) traditions. These were marriage through parental betrothal (Ghdshillygh); elopement (vuh nghn ghd) and marriage by inheritance (GhdKghni),  but I add one (1) which is Marriage by exchange (Ghd Shimghn).

*Betrothal  by Parents (Ghdshilli)*:

This type of marriage was arranged by both  parent of the boy and the Girl, the boy  father agreed with a pregnant woman or her husband and betrothal gifts were given if the  baby born was a girl signifying that she was his son’s wife, according to Zaar cultural heritage the bethrotal gift  given was  big calabash of guinea corn to the parents of the girl. This was to signify that he  has marked her for his son. When the girl is  about ten years old  she will be taken to the boy’s house for three days  during ‘Lhm’ Zaar (Sayawa Annual Cultural Festival) to be introduced to her fiancé. This practice will be continuously  done in  every ‘Lhm’ Zaar until they are  finally joined in marriage at adolescent stage, the girl continiously visit the boy’s house during the famous Zar (Sayawa) annual festival known as “Lihm Zar”. During the visit the boy was expected to sow a leather apron (lat) for the girl. It was the type of cloth that was commonly worn by women. This type of visit was known as “yelghn Bihlyghn”. The girl normally stays for a day or two. Throughout the period of her stay, she sleeps with the boy’s mother or relations, before both of them will  reach adolescent stage to be join together as husband and wive, the boy parent will  continue to take  gifts to the parents of the girl yearly. After this first process, the boy and his peer group will be farming for the parents of the girl. This was known as “Jidightih”. There was no fixed number of times that the boy will be farming for the parents of the girl. This was dependent on the girl’s parents. However, it ranges from three to four times a year. This was done during weeding, ploughing and harvesting of crops. In some cases, it was the boy that would ask the parents of the girl, whether there was any work on the farm to do (Interview: Aniya 1999).The food to be eaten in the farm was prepared by the boy’s parents. A young lady carried the food to the farm. In some cases where farmland was large and far away from the village, the peer group slept on the farm and continued with the farm work the following day. It was more honourable to finish the whole farm, whether it was weeding or harvesting (Interview: Dauda 1999) .A year before the lady will finally come to her husband’s house, the boy will farm a cereal known as “Accha” (popularly known as hungry rice). The farm belongs to the lady and she was to weed it. In the dry season, the lady visits the boy’s house. The purpose of the visit was to build their own room. She actively participates in the building by fetching water to mix the clay. Since the architectural design was simple, a round hut, every able- bodied male knew how to build it.Dowry was in the form of labour rendered on the girl’s parents’ farm. And a special dish was lavishly prepared with goat meat. This was taken to the in-laws house. The food was normally consumed by the in-laws and relations. Once this was. done the process was over, and the lady was taken to the boy s house (Interview. Dauda).

Toward the final wedding day, goats or a cow was slaughtered by the boy’s parents and taken to the girl’s family.  

*Elopement (vumnghn ghd) *:

This is a type of marriage  in Zaar land in the olden days where a man forcefully takes a girl or a woman promised or married to some one. In some cases, the girl or the woman was not forced, but willingly accepted to go with the man, if she did not love the man her parents wanted her to marry or her initial husband. 

Elopement  was commonly practiced by the Zaar. In some cases, in spite of the betrothal by parents and commencement of farm works by the boy, someone will be befriending the lady secretly. Later the boy and the girl will arrange to meet in a specific place. And from there the boy will decide to elope with the lady. Normally the girl was kept in a close relation’s house. The parents of the boy were the first to be informed about the new wife. Later the wife will be brought to the husband’s house with a shout of Kwaraah! Kwarah!! Kwaraah!!! Etc. Cotton was normally thrown at the door of the house. The white cotton symbolises good luck. Any passer-by seeing the cotton will know that a new wife has been brought to that compound. The parents of the girl will be informed after three or seven days about the whereabouts of their daughter.Another type of elopement occurs when a boy meets a girl and both of them like each other. The boy will decide to carry her to unknown destination. After two or three days, the parents of the boy will inform the parents of the girl about it.Inheritance was another common marriage in the Zaar traditional society. This is a situation whereby a man takes the widow of his late elder brother. There was no bride price paid again. But if the woman refused to marry a relation of her late husband, the family of the late husband will demand for the bride price that was paid on her.Formal dissolution of marriage was rare among the Zaar except on the grounds of witchcraft (yirgharn). A man who feels uncomfortable with his wife, instead of divorcing her will marry another one. In the same vein, a woman who feels dissatisfied with her husband will decide to elope with another man. In the traditional society, to be able to marry somebody's wife was seen as an act of bravery. A fortune could smile on somebody’s face through bountiful harvest and the person will boast of being able to marry somebody else’s wife and pay the dowry. Thus, the temptation to marry more wives when the economy was good was high among the people.

*Marriage by Inheritance (GhdKhni)*:

Marriage by inheritance (GhdKhni)   is a marriage between the wife of a deceased and a member of the family of the deceased. Normally this type of marriage did not require any further bride price on the side of the man given the wife.  

This type of marriage that was mostly widely practice in Zaar land in accordance with Zaar culture and traditions, Zaar culture and traditions permit that if a husband of a woman die, the brother of the deceased or close relation have the right to inherit the wife  by marrying her if the woman accepted, there are  many reasons that necessited this kind  of marriage, the popular one among them is  that the wive will stay in her  late husband house to concentrate in  taking  care of her children born with the late  deceased. In  some culture this type marriage was  done to continue the lineage of the deceased incase the don't  have children with the wive  before he  die and  children born with the  new husband which is a Brother or close relation of  the deceased husband  belong to the deceased. In Zaar culture and traditions dowry was not  paid, the   husband Brother or close who has interest will seek only  the consent of  the widow for hand in marriage and if the woman accepted,  he will inform his  family  members and the  family of the woman   his  position,  if  accepted  a day will be fixed which the woman will prepare food and drinks, the drink will be either alcohol (Du) or Growel (Wul) and take it to the new husband place in a big Calabash (kwot Gumba), the food and drinks will be shared and all the  family members will pronounce a blessing on the marriage. 

*Marriage by exchange (Ghd Shimghn)*.

Marriage by exchange (Ghd Shimghni)

this is a type of marriage in which  two men exchange their sisters among themselves as  wife and it did not  involve any bride price.

This type of marriage was usually done to strengthen relationship between families.

Generally, there were age-long customs and practices in marriage rites, but  Christianity came and changed all these. The Christian wedding was  introduced as a new experience in Zaar cultural and religious life. It was  performed in the church, following a liturgy that was new to Zaar religious practice. The Christian wedding came as a new cultural  experience in which the bridal party wore new clothes indicative of the new  culture; new foods and drinks were served at the celebration, such as  wedding cakes. 

*Initiation rite (Sirr)*:

The spirit masquerade was  charged with the 

responsibility of enforcing legislative and executive functions/decisions, 

however, this was done in conjunction with members of specific Age grade 

groups, the Mhn Varanshi (elders), the Seng Wari (priest). In this way, for the proper 

functioning of the system, a sort of cult of adherents was formed and this is found 

in the initiated young adults of the community. This process is known as Sirr (initiation in the world and workings of the spirits). In most 

communities this was  done simultaneously with the initiation into the first Age 

group. In others, the initiates were  made members of the 

First age group once they are considered old enough to engage into menial and 

sanitary works for the community.

From the above, the Age grade organisation forms was  an 

important institution. This is because 

the individual at every stage of life has a series of duties and obligations to 

others in society as well as a set of rights: namely, things that he or she could 

expect or demand from other individuals as well as welfare and security issues, 

it is in line with this that entry into these grade were meant for “men”. Age is a 

most important factor determining the extent of rights and obligations. The 

oldest members of society were highly respected and usually in authority; and 

the idea of seniority through age was reflected in the presence of age grades and 

age-sets in a great many African societies. Circumcision (Sirr) meant initiation into 

society and into adulthood. From that moment, a man was placed with other in 

his own age group. Usually, there was at least three age grades, corresponding 

roughly to the young, the middle-aged and the old. Thus in the area and 

surrounding territories the following corresponding grades exists. 

According to Zaar cultural heritage  it is an abomination for any woman to see the circumcised male private part. For this reason, boys between the ages of seven  and ten years to non Sayawa (Fulani, Hausa or Jhar) settlements for circumcision. However, all those circumcised during the Sirr were expected to go for the major circumcision ceremony (Sirr Vari). 

The Sirr Vari lasted for about three months. It served as a period of  initiation  into manhood, as well as training camp for life in the society. During the Sirr Vari, boys in groups were camped in the forest far away from home. The boys were gathered in a village and taken to the forest for the circumcision. The stayed there until their wounds were completely healed, and were brought back home in a big ceremony. Those that had not gone through this process were considered as women  (Gazzm). 

*Naming  Rite*

Traditionally, the Sayawa people had no naming ceremony for new born babies. If the child was the first baby of the young couples, it was usually the parents of the couples that gave name to the child. Customarily, the parents of the child were shy to name their new baby. Names were given based on situations and ciscumstances. A child born during circumcision period might be named ‘Dassir’ which literally means circumcision. ‘ Damuntsi’ was a name given to a child born during masquerade festival,  Da-kusung was a name given to a child born during period of hunger, Da-mindi was a name given to a child born during the period of Small pox disease, Da-kushi, Da-vari, Da-dhn etc. for the Female Child names were given to them like Na-yiri, Na-sheta, Na-nyih, Na-nzhel 

Oath taking rite  (Durr).

Oath taking rite  (Durr) is a Zaar Traditional oath taking rite on moral values where each Zaar  villages use to gather two times  yearly in the olden days in a designated place on top of  a hill to review the entire standard moral values set  by the community and  renew there oath to abide by  it.

Zaar culture is embedded in strong moral considerations.  It has a system of various beliefs and customs which every individual ought  to keep in order to live long and to avoid bringing curses on them and  others. Adultery, witchcraft, stealing and other forms of immoral behaviour are  strongly discouraged.  In the olden days in Zaar land  whenever a suspected offender denies a charge  brought against him, he would be made to take an oath for proof of  innocence is crystal.

during the Oath taking rite(Durr) Capital punishment were given to the persons  that  commit capital offence  like witchcraft and others, the punishment for witchcraft was that the person affected will be banished entirely from the village.

According to Zaar cultural heritage Taghn  Durr is a traditional Executive and legislative town hall  Council  meeting of the Zaar community,   it is  the  Supreme Council of the land, any decision agreed in this meeting was final, the traditional Executive and legislative town hall  Council  comprised of Elders (Mhn Varanshi), Age grades and Mumtsi. 

The meeting of the council was known as “Durr” during this meeting, the council used to reaffirm their oath of allegiance to the community and new members of the community  take the oath of allegiance. The council used to promulgate laws and orders, strengthen the army and discipline the subjects accordingly. Other duties of the council included formulation of new laws and policies, interpretation the  new laws and  policies that will promote and  maintain peace and order in the community, checking and ensuring that law and order were strictly abided. They could decide on what penalty should be imposed on any culprits who broke the law of the land. They also deliberated on issues affecting the traditional structural set up,  political aspect of  Zaar community, offer instantly  solutions to any problems. 

According to Zaar cultural heritage the most elders (Jendhm) will first address the people, before the seng wari will address them, followed by mhn varanshi (elders), Followed by Mhn Lhb, Mbonyi etc.

After the  taghn Dur,the Mumtsi will throw  stone three (3) times and after that they will inspect their boundaries with neighboring village.  The boundary will be inspected and three (3) big stone known as  Rwam) will be put around the  boundary.

After the inspection of the border with other community, the whole community will go to the most  Elderly (Jendhm) of the community and  then, the Seng Wari house for refreshment, it is  at  the  to Seng Wari house that the whole community will pay homage to the Seng Wari and the  Elders of the land.

The dur are of two types as follows

1  .Dur na lundumi

2. .Na Patsiwa

1. *Dur na lundumi*:-This was done immediately after Waktari Seng Wari will gather all people in the villages to offer them advice for preparation of the farming season.

2. *Dur na Patsiwa*:-This was done before Lepm Zaar seng wari will gather his  people and advice them  not to destroy crops.

 

*Zaar Traditional Selection Rite of Seng wari*. 

Politically, the Sayawa people lived in independent self-governing villages. The Head of administration of a village (Gung) was also the Chief Priest (Seng  Wari). He was assisted by  Elders (Mhn Varanshi)  the Mhn Varanshi contain Mhn Lhb, Mbonyi, Kwari etc. later the office of the Gung and Chief Priest was separated to move with time. Today, the Chief of a village who is called ‘Gung’ administer with the aid of a council of chiefs along the pattern obtained in Bauchi Emirate.

The Zaar Traditional selection rite of our traditional ruler and it's function is clearly spelt out  in our  Cultural heritage that Politically,  in the olden days Zaar recognized Seng  Wari as traditional rulers who   heads the   administrative affairs of Zaar villages, the Priest Chief (Seng Wari) System  was regarded as  Ancient Traditional institutions in Zaar land which date back to centuries.  The military  activities in Zaar land were  based  upon  the  use  of  traditional  weapons  such  as  bows and  arrows, spears  etc while   the  economic   activities   range   from   agricultural   to   non-agricultural occupation  such as farming, black smith, hunting, pottery etc.

Seng Wari was a custodian of cultural heritage  who exercised Spiritual,  political power over the Zaar society. 

Every family or clan appointed its own traditional ruler (Seng Wari) who acted as its Spiritual,  political  head. The appointment was based upon criteria such as dedication, loyalty, hard work, bravery and acceptable moral virtues approved by the most elderly know as Jendhm (Magaji Gari in Hausa) based on the recommendation of the Elders (Mhn Varanshi) of the village. Jendhm (Magajin Gari) currently is a senior royal title holder and  Kingmaker in Zaar Villages today.

The Zaar elders were the kingmakers in Zaar Villages. Under the Zaar culture the decision of the Elders who are the kingmakers was final in  regard to  Zaar traditional selection rite of Seng wari and any other decision which the community may take. The Youth and adult age grades don't  have right to challenge the  decision of Elders.

The selection of new traditional ruler (Seng wari) was  solely the duty of  the elders (Mhn Varanshi) headed by the most elderly in the village, the process was  done secretly through the performance of some certain  rituals.

The traditional Ruler (Seng Wari) was assisted by the elderly class (Mhn Varanshi) who served as an advisory body and Masquerade (Mumtsi) who   enforce legislative and executive functions/decisions with members of specific Age grade groups.

The Seng Wari played several roles for the day to day running of the 

Zaar society. Prominent among the duties  of Seng Wari were;

1.  Demarcation of boundaries between families.

2.  Settling  of disputes that arose among aggrieved clans. 

3. They were in charge of stranger in Zaar communities. 

4. They received visitors and offered them necessary 

assistance. 

 

Due to the successful  merging of Zaarland with the Emirate in 1916 the office of Seng wari was abolished and replace with office of Sarki (Ghun), the Priest Chief (Seng Wari) System was tagged as animist and outdated political system,  Emirate titles holders were adopted  such as Madaki, Ciroma, Waziri among others to replace Elders as advisers and kingmakers, but that is not an excuse to jettison our ancient traditional selection rite of Zaar traditional ruler.

*Madalla Kadiri Dinki,  currently is a  Independent Contributor to People of Nigeria book project on Sayawa History*.