I gathered that Mr Stobart uniformly exacts full compensation for damage by cattle to Pagans’ crops, as, being only agriculturists, their crops are their all-in-all. The award is made even when a Pagan is punished for retaliating. Further, now that the Fulani, the Hausa and similar tribes have right of passage through Pagan country, not infrequently going with herds of cattle, they must understand that the property of the inhabitants has to be scrupulously respected.
Another Pagan was charged with slightly spearing in three places a Hausa living in the public market recently opened near the highway path a few miles from Bukuru. The Pagan, evidently excited from indulgence in the native beer, had attempted to pass through the Hausa’s house, and, the occupier barring the way, declared he would go where he pleased. On the Hausa advancing, the trespasser struck him as stated. A hue and cry was raised and the Pagan made off across the fields, throwing away his spears to facilitate progress. I saw the fugitive running, with a large, gladiator-like sword unsheathed. As the pursuing crowd was rounding him up he cast off the sword, was arrested and at once taken before the Resident.
The case was heard patiently, the situation illustrated by rough diagrams drawn on the earth floor, as the Pagan asserted it was a “near cut” through the house to his village. Mr Stobart asked what he would say if a Hausa endeavoured to go into his house without permission. The Pagan answered that that was different. He was convicted without extenuating circumstances of any provocation and received the light sentence of 14 days’ imprisonment, which merely meant being kept under restraint, not sent a long journey to a prison. He would be set to gardening work in the Residency compound. But the four spears and the sword thrown away were confiscated, as it was against orders for men to be in the public market carrying such weapons; for obvious reasons, though no notice is taken if the people pass along the centre path and do not stop.
A Resident’s duties are by no means confined to exercising judicial functions. He has to collect taxes, which are no more popular among the wild Pagans of Northern Nigeria than is the rule in English cities. Most of the tribes never experienced a requisition until recent days. Still, it is desirable that, either as tribes or individuals, they should pay. It is the most convincing lesson of the power of the ruler. They have value for the impost. Peace and security for life and property are maintained. The Fulani and others are prohibited from swooping down with armies of cavalry to raid the country for slaves, and inter-tribal warfare among the Pagans themselves is sternly forbidden. But, sooth to say, these benefits are not welcomed. The people do not thank us for them. They would infinitely prefer to be without taxation and to take their chance. They say that over very large tracts of country, particularly on and around the Bauchi Plateau, they were well able to take care of themselves against Fulani, Hausa and the kind, who would not venture in the area; whilst as to fighting among themselves, why, it was that which made life worth living.
Efforts of the Residents have been to persuade unwilling tribes to accept the principle of taxation; to get in the thin edge of the wedge, as it were. Reasonable increase can be made as the British control becomes firmer. Taxation of the Pagans therefore ranges from a goat paid yearly by a village of between 700 and 800 inhabitants to 2s. 6d. annually per male adult of other villages.
A taxation census is taken where that can be done without using troops. Only an approximate result is obtained. The Resident goes to a village and notes the compounds, asking how many men live in each. The people cannot count nor express themselves in numerals. They have names for figures up to 10 but do not give them with confidence after 5. They may be able to speak of 6, 7, 8 or 9, though not at all sure. At the figure of 10 they are, as that simply means two 5’s. The fingers of one hand keep the mind fresh up to the lower number. As Mr Stobart goes through the villages of the Bukuru division he collects at each village a small bag of stones and uses them as denomination for questions relating to figures. I saw an answer given in that form as to the number of wives a man had. Fortunately the bag of pebbles was ample for the expression.
The same method is employed in conveying details of taxation. One day I was in the circular mud hut which Mr Stobart has as his Court and office and some taxes were brought in from Bukuru village. Village Chiefs are appointed for the collection, so that by degrees they may learn simple administration. They are given 10 per cent. of the amount gathered. Recalcitrant individuals are reported to the Resident, who takes measures to make them do as their neighbours. The usual method is to send a couple of native police early in the morning to bring in the defaulters. They are told that if payment be not forthcoming in a reasonable period certain of their goods, such as a goat or a horse, will be confiscated.
Bukuru village is taxed at 1s. per adult annually. On the occasion referred to, the sections whose payments the two Chiefs had brought should have yielded £5. The amount counted on the ground, in shillings, was £1, 10s. short. The couple of worthy gatherers, who probably wondered why in their mature years they should be afflicted with the mental worries of revenue and finance, were made to understand by means of 30 small stones that there was that quantity of backsliders who must be made to toe the monetary line or the names given to the Resident. They went home, I believe animated by the honest desire to do their best. But this tax-gathering must be a sore trouble to the Pagan village Chiefs, who formerly never knew the need of money and who regarded wealth only as represented by horses, sheep, goats or oxen.
In no instance is taxation oppressive, harsh or even hard to pay. Corn is easily grown by the Pagans, and the sale of a single sackful produces a year’s tax on the highest scale. The establishment of Hausa markets on the main caravan paths provide places where the corn is sold easily. The markets have been made possible by the British declaration that neither Hausa nor Pagan shall attack the other.