As stated in other chapters, the term Hausa is no more distinctive as a class than is “English” when it embraces the town-bred wastrel of the south and the hefty, pure Highlander of the north. Moreover, Mohamedanism as a faith sits as lightly on large sections of Hausas as the tenets of the Church of England do on many recruits in the United Kingdom. But every regard is paid to whatever scruple a Nigerian may have in the way of sentimental denominationalism. Whether he has any or none he is expected to be true to his oath as a soldier.
On enrolment, therefore, the Mohamedan—orthodox or nominal—is sworn on the Koran; the Pagan on the bayonet. Holding the blade and having expressed in his own tongue the declaration of fealty to the King, he touches the bayonet with his tongue and declares that, should he be false, may it destroy him.
There is no separation in the regiment according to faith. Companies and squads are composite. That system has not given the slightest trouble or difficulty. A “palaver” among them over divinity matters has never occurred. A lay Mohamedan does not seek to proselytise his fellow, and the Pagan is not interested in the devotion of the other. The best of comradeship prevails. If a fairly large number of soldiers go on an expedition, Mallams—priests and religious teachers—are detailed with them for the Mohamedans, as Army Chaplains do on active service with European troops; and if the Mallam, who is under military law, does not attend at the proper times to conduct prayers he must answer for it in the orderly room.
This perspicacious measure was initiated by Sir George Taubman Goldie, the founder of Nigeria, in his advance against Kabba, in 1897, which was the first time Hausas had been called upon to fight people of their own religion. The presence of Mallams counters any attempt to stir up a jehad or to represent a campaign as due to endeavour of the white man forcibly to convert the Mohamedan. It also prevents that argument being used to undermine allegiance of the troops.
Social usages are likewise interfered with as little as possible. The main consideration is that the men shall be made into thoroughly efficient soldiers. That is what they are paid for, and nothing is allowed to interfere. Beyond it their own customs, approved by law, are permitted. Otherwise there would be very poor material in the ranks, for service is quite voluntary.
Marriage prevails practically without exception among adults in West Africa. The Tommy Atkins of Northern Nigeria, like his white comrade here, must obtain permission to take unto himself a wife. Should he do so without that preliminary she is not “on the establishment,” in which case he must provide for her living outside the barracks. If the young fellow is well-behaved the Commanding Officer gives permission for matrimony.
Of course there must be a limitation in number. A Private is therefore allowed one wife; a Sergeant, two, and a Sergeant-Major, three; with an additional spouse to individuals in each rank on completion of three years’ exemplary service. When I heard of the regulation my early aspiration for a military career recurred strongly. Forgetting the question of race, I reflected that I might rise to be a Sergeant-Major in the Northern Nigeria Regiment.
The regiment has English officers, who are attached for five years. They are assisted by non-commissioned officers from home, locally styled Colour-Sergeants, with a Sergeant-Major as senior. They supervise the barrack-square drill and instruction, which is given by the native non-commissioned officers, who, as has been indicated, can attain the rank of Sergeant-Major.