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676 SHANGAWA
Birth in a family, while important, does not call for special ceremonies. If a
woman has been married two or three years without bearing children, she will
go to a priest to obtain magical aid. In return she promises to sacrifice animals—
goats, sheep, chickens.
Children belong to the father's family. If a divorce occurs, then only unweaned
children accompany their mothers. It is expected that such children will be
returned to their fathers upon weaning. Muslim Shangawa are more strict in this
observance. No one, however, doubts in theory the rights of a man over his
family. That right extends to married sons, who, in theory, should remain with
their father and form an extended family compound.
Family decisions are ideally made by males. In reality, women, who are not
kept in purdah (seclusion), have great influence upon family matters. They may
exercise that influence directly or through adult sons. Little overt male-female
hostility is noticeable. Indeed, great cooperation appears to be the rule among
Shangawa men and women.
Although there is a patrilateral bias among Shangawa, there are no functioning
patrilineages. As more and more Shangawa become Muslims, they move towards
the Hausa dengi system, which includes relatives bilaterally and favors those
who happen to be available for help in particular situations.
Traditional Shangawa religion draws heavily upon the Kisra legend. The use
of black oxen, goats or chickens reflects Kisra symbolism in that black is sacred
to Kisra; all groups "descended" from him make use of it in their rituals.
Especially, black animals are necessary for life-crisis observances. When a woman
has been unable to conceive, she will sacrifice such an animal, depending upon
her wealth. When drought has struck the land, black animals are sacrificed.
Islam, or at least the Hausa version of Islam, has influenced the traditional
religion. The major spirits, Gadakassa, Berkassa and Gwaraswa, are considered
jinns responsible for major events in human life. Each has its own shrines,
usually in baobob or tamarind trees. All such trees are sacred in the area.
Although Shangawa chiefs take part in religious sacrifices, there are other
traditional practitioners, especially Bori priests. The Bori complex, a spirit possession
cult widespread in Yauri, is strong in Hausa areas. Although the Shangawa
have their own Sarkin Bori, the Sarkin Bori of the neighboring Reshawa
has long been acknowledged as the best of all such priests.
There are two significant sacrifices practiced by Muslim and traditional Shangawa
alike. The first is the annual sowing of corn, when a black bull and a red
cow are the preferred victims. Other possible combinations include black and
white fowl or a red goat and white fowl. The victims are decapitated and their
blood smeared on sacred buildings.
At death, a similar sacrifice occurs. Mourners consume the flesh of the animals
and inter the bones with the deceased. Burial should occur as soon as possible.
The grave should be in the deceased's compound; if this is not possible, then a
calabash of earth from the deceased's grave is carried ceremoniously to the
compound and buried there.