The story of the indigenous Christians of Katsina State is a heartwarming one, Daily Trust reports.
The history of Christians in Katsina dates back to the 19th century when the pioneer mission group in northern Nigeria, the Anglican Church Missionary Society (CMS) selected Africa as one of its areas of interest, with the aim of providing humanitarian services. According to Dahiru Rabe, Lecturer at Umaru Musa Yar’adua University (UMYU) in his book ‘The British Colonial Occupation and Christian Missionary Activities in Katsina Emirate C. 1903-1936,’ the CMS had been able to reach the gates of Hausaland by establishing a station at Girku, near Zaria. But all their efforts were to no avail because conversion remained difficult. Therefore, Hausaland remained outside the influence of Christian missionaries throughout the 19th century.
Katsina, Kano, Zazzau, Daura, Hadejia, Gwandu emirates had no presence of missionary activities in the 19th century, despite the unabated zeal of the missionary groups that undertook their evangelical campaigns. However, in Katsina emirate, all the attempts to introduce Christian missionary activities could be attributed to the efforts of three principal missionary societies, namely the Anglican, the SIM and the Roman Catholic Mission. Due to the difficulties associated with evangelical work in the area, the missions were forced to retreat for a review of the situation. Thus, in 1910, at Edinburgh, a mission conference was convened where the mission groups pressed for change of attitude by the British officers towards the missions’ activities in northern Nigeria.
In 1926, another conference was convened at Lezoute, Belgium. This conference invited the then Governor of Nigeria, Graeme Thomson, who explained carefully the policy and manner of indirect rule in Northern Nigerian emirates. As a result of this conference, missionaries were assured access to the emirates of Hausaland. It was at this conference that Dr. Rowland Bingham, the founder of the S.I.M pressed the British colonial government to allow the penetration of the hinterland in Kano and Katsina emirates.
It was also at this Lezoute conference that for the first time the Governor explained that most of the progressive Emirs were going to be taught to accept religious tolerance. Therefore, the conference was the major turning point in the history of missionary activities in Katsina emirate in particular and Hausaland in general.
In present-day Katsina, the majority of Christians can be found in the Southern part of the state and predominantly in local governments of Malumfashi, Kafur, Musawa, Bakori and Matazu. This can be attested to by the presence of old missionary hospitals and schools that have existed for long in the area. In Malumfashi, there is a Christian missionary hospital, over a hundred years old and an ECWA church in Matazu only recently reapplied for a renewal of land titles having reached 99 years on the land.
This long-standing relationship between the Christian community and the dominant Muslim population has blossomed over the years and its manifestation is all over the state. Over time, they have inter-married and settlements become interwoven. Unlike in other northern states, it is only in Katsina that you do not have places like Sabon Gari or Tudun Wada, which is mostly inhabited by Christians and non-natives. A typically dressed Katsina Christian is hardly differentiated from a Muslim counterpart. They wear same attires, bear similar names and speak the Hausa dialect fluently.
Very Reverend Nelson Onyekachukwu says “We are having a wonderful peaceful coexistence and work hand-in-hand. One unique thing about this place is that there is no discrimination like in other northern states. What we enjoy in Katsina, they don’t.” He added that everyone is received with open arms, without discrimination. “They see us as one, making Katsina a unique state,” he said.
Onyekachukwu gave an example: “Minor day-to-day issues of course arise. Some few weeks ago I received a call from Bakori about a problem on a farm land and I was happy with the way the District Head handled the matter. He wasn’t a Christian but a devout Muslim, yet he judged the case in favour of the Christian family. He pointed out that they were the rightful owners of the land and returned it to them. When they called me and told me, I was so happy. I believe our relationship will continue to blossom,” he said.
For Engineer Sayyadi Sanda, an indigene of Malumfashi who grew up in a mixed family of both Christians and Muslims, it is an experience worth sharing. “There has not been a time I feel isolated from either my friends or family,” he explained, adding that
