ARCHAEOLOGICAL FIELD SCHOOL REPORT OF USHONGO, IN USHONGO LOCAL GOVERNMENT OF BENUE STATE, NIGERIA

By

SALIHU SULEIMAN .G.
U09AY1054

GROUP THREE

AHMADU BELLO UNIVERSITY, ZARIA NIGERIA DEPARTMET OF ARCHAEOLOGY
FACULTY OF ARTS

COORDINATED BY:
DR. M.K. ALIYU
DR. C.S. BANKINDE
Mr. Bako
MAY, 2011

DEDICATION
To God be glory.

ACKNOWLEDGEMENT
My gratitude goes to my beloved parents, friends and entire family for the moral and financial support for the field school to post-field school. May special thanks goes to my lectures, the coordinators of group three Dr. M.K. Aliyu, Dr. C.S. Bakinde, Mallam Bako and AbdulAkeem Suleiman Dahiru Aliyu & Mum, Abdulrashid sa`eed, Rufa`I Abdulrahim, Murain Abdulraheem, Ise bro for their support too. May almighty Allah reward you abundantly. Amin.

CHAPTER ONE

1.1 INTRODUCTION
This is an archaeological report on activities conducted during this year field trip to Ushongo, Benue state by Group 3 of department of Archaeology Ahmadu Bello University, Zaria. This activities was carried out on 7th May 20011 to 13th May, 2011, this involved the used of reconnaissance, survey, collection of oral tradition, ethnography. The archaeological field school is an annual exercise designed for 200, 300, and 400 level Archaeology students.

2. AIMS AND OBJECTIVES
The purpose of this report is to sum up every activities that was done during the field school. Although the main objective of every field school is to familiar student with challenges face at work as a field archaeologist and to practicalize what they have been learning in the class. The purpose of the field school is also to collect and consequently preserve the oral tradition collected which form part of the historical background of the people and the archaeological records of a region. This goes along with the preservation of the ethnography study conducted otherwise all could go into extinct.

3. METHODLOGY
This is a laid down principle which are very essential in any archaeological research work, one must observed with due care in order to achieve his goals, the method use in recovery information, from Ushongo area of our studies include oral tradition, reconnaissance, ethnography survey photography.

1. ORAL TRADITIONAL
This is the passing of historical by word of mouth from generation to generation. Andah and Okpoko (1994) describe “oral tradition as the ability tom make objective use of information stored in the brain in gotten through verbal conversation. African society develop a tradition of passing historical information by words of mouth normally done by elderly in any given community, since they all passed through the pre-historic period (a time that no written document was establish), oral tradition has been a very essential tool in reconstructing the past by the Archaeologist, this tools was also use in Ushongo field work.
First narrator, we have the welcoming address and little brief of the town (Ushongo) from his royal highness TER of Ushongo, Name theo-Nathaniel, he said Ushongo L.G.A. is one of 23 L.G.A. in Benue, that the area is inhabited by the tiv people, they were not originally here they were traced to the bantu in south Africa, he said there are evidence that show the tiv are form south Africa, through their linguistic there are similarities in the language speaking, he point out the evidence of name of state in south Africa called Kinshasha, and here in Benue they have Koshasha Local Government, the Ter of Ushongo said the migration all start in 1405, he also said their movement was so hectic that they move from one place to another that finally settled them in Benue state, he narrated that during this migration, the tiv people had help in crossing a river by a snake called Ikare (friend) which help them on it back across a river in Congo, the TER told use that the tiv father died in swem and a new leader was emerge.
Second narrator, we also have the narration of Afanga Ali that gave the same narration of the tiv Movement, saying they did not meet any people in Ushongo when the came, saying why they settled in Ushongo was that everywhere the reach in the process of migration enemy keep coming after them, not until they find this Ushongo hill that was round and like flush which the name Ushongo, he said when they left Congo they settled on a hill called Nwage and that hill is also refer to as swem now in present Cameroon, given the instance that even on this hill they were attacked, Afanga Ali narrated that when they were migrating they have no weapon, that is why they have to run, those that can run-run for their live and some fell victims to the enemy, in this scene their would be tendency of splitting people would get lost in the process of running for their lives, he said even when they settled on Ushongo hill, the Jukun lunch an attack on them which they fought back with stone, he narrate the two claws that form Ushongo called the Achila and Igba, that give them Idea of using rock bolder, saying they later split, Igba move right with his group of people that consist the Logo, Nkum and Makurdi, L.A.G. and Achila moves left that made Viadey Kya, Konshisha L.G.A, give story of Agriculture without hoes, only done by the use of tree sharp edge to cultivate before they met with people of Udan that introduce them to Iron through cross trade he said the economic work done here is also pottery, making by women of the society, he also said the man that have a home is the head of family as in most Nigeria tradition context. We also have another narration of the mata hill from AENDE, Age 72 years, religion, Christianity, occupation farmer, he narrated that he was born on the hill in 1939 and came down as a man in 1972 saying the name mata came about as a result of after the war showing us the two (2) mata stones on the hill.
The male and female mata, he said at the female mata, is where they all assembled after was and make decision, that one of the reason it called the female mata hill, he gave similar narration of the tiv settlement in that area Adding with some traditional festive done. Marriage is done with local bear and the festive of Ieyanh which is a dirt. The local bear use is called Isuroun, but the bear use for festive is called Inyogor Awange gotten from millet, boiled for 10 days, he narrate the process of marriage in the Ushongo that the ma ask for the hand of girl for marriage, if she agree, he will then proceed to her parent who would ask you to bring local beer, they will drink modern bear, 3 cartons, and you will be ask to pay 5,000, that the dowry, that the dowry depend on the girl’s family, narrating the gods they worship in the past to be Wuna-Biam, Tucar, Akombo dam. Also they use soothsayer for the future of child before born and herbs are use for treatment, he said leaders are appoint either by birth or by appointment.
Third narrator, we also have the narration from, Hange, age 80 years, occupation, farmer, Religion Nain, he narrate here that Ushongo means meat that has no bone, the reason for the name is that when you leave a meat that have no bone the value is great and the land serve as to the name. we have most similar narration of Ushongo from him adding with the Burial of the dead, he said the dead are buried on the hill and burial are done immediately, the dead are opened up to check of it was a witch curse because it is believed that people don’t just die they are either killed or they kill themselves, he also said there is ritual dance practice called kyiese-ekoubo that is sacred, women and children are not allowed to watch and it is kept as secret among those that have witness it even at the point of death, giving narration of friendly snake called Gum-Gum, that help in crossing rivers, he said the reason for choosing the white and black colour of cloth is of the asthetic value [pic] Male Mata Hill

1.3.2 ARCHAEOLOGY RECONNAISSANCE
This is one of the ways in locating an archaeological site for the purpose of historical reconstruction. It could be referred to as the setting out by an archaeologist into the field in an effort to locate a site, collection of surface materials, study of environment conditions around the site and the nature of the land, (Ogundele 2000), these can be done either by car, air foot walk, etc, in Ushongo Reconnaissance was done by foot walk.

1.3.3. ETHNOGRAPHY SURVEY
Ethnography survey is a branch of archaeology that produce scientific description of contemporary cultures, the terms also refers to a writing photographic or filmed reports that provides such a description, the ethnographic studies the people values, daily life and social relationship,The Achaeologist, He or she obtains information in a variety of ways including talking with members of community and interacting with their activities.which is used during the field trip by visiting the pottery making,cloth weaving and herbal traditional medicine industries

[pic] Cloth weaving

1.3.4 PHOTOGRAPHY
Photographic surveying in archaeology can not be overemphasis, it can be used to supplement hard recording, some of the importance of photographic survey are;
1. The detailed precision recording use to basic fundamental data for the restoration or conservation of final or archival document (John Bedekes, 1975).
2. The reference data survey for the purpose of comparative studies and cataloging of reference material
3. The preliminary reports as a planning into conservation. However all the methodologies listed and defined above help on retrieving and giving information about Ushongo, with each going by it own principle of gathering information.

CHAPTER TWO

2.0 GEOGRAPHICAL LOCATION AND HISTORICAL BACKGROUND
2.1 LOCATION
Ushongo occupied a large area of land, which is located approximately between 60 and 80 North and between 80 and 100 East. It form part of the middle Benue valley. It spread across the Benue (Makurdi), Plateau, Nassarawa and Taraba States.

2. CLIMATE
Ushongo is characterized by two seasons. The wet seasons is characterized by rainfall while the dry season is characterized by hamattan. The raining season runs parallel to the vegetation patter, being haviest. The average annual rainfall is 600 with temperature as high as 900 and above. The rainy season starts from May and ends in October while the dry season starts from November and extends into March. The annual rainfall all ranges 150 – 180mm. 3. VEGETATION
The vegetation of Ushongo is Guinea Savannah, which makes it to posses dominating woodland vegetation. However as a result of high population density In the area and forming in the area, what remains of the vegetation was mainly alluvia in nature and conducive in the cultivation of yam (Discorea Alata) Cassava (Mamiloto esculetum) corn (Zea mays). They also produced large amount of citrus fruits such as mangoes (mangvi fera indica) oranges citrus Simesin) shea butter (butyros permuparadoxim) etc.

[pic]
Vegetation pattern

2.4 GEOLOGY
The geology of Ushongo is an undulating plain occasional low hills of what may be termed “Island mountains” the most prominent of these are the mata hill, Ushongo hill and Ingyer Mbakugh hill. These hills were very significant to the Ushongo people in the early days of their settlement in the middle Benue valley.

2.5 DRAINAGE
Two main rivers were identified in the middle Benue valley, the Benue river and Katsina-Ala Rivers drained the area, almost all the small rivers and stream is the area flow either into the river Benue or Katsina-Ala River before reaching the sea.

2.6 ECONOMY
The economy of Ushongo people is agriculture. The Ushongo people are farmers who devoted their time in cultivating yam (Dicocorea Alata), Cassava (Maniht esculetum) Maize (Zea Mays) e.t.c they also produced large amount of fruits such as mangoes (Mango fera indica) oranges (citrus sinensis) etc. they also engage in indigenous crafts like pottery making, cloth wearing ad architecture etc.

2.7 SETTLEMENT PATTERN
The Ushongo people settlement is a disperse settlement, Ushongo is a living settlement that has a lot of hills, it is a centre of administration, because it is in Mbayegu District of Ushongo local government area. There are social amenities to serve the community, such as primary and secondary schools, electricity supply; the tow is serviced with market every five days. Communication networks are also available such as MTN, GLO, and Airtel. The settlement is dominated by Tiv people and it is a ancient settlement which came into existence at about thousands of years ago.
[pic]
Settlement pattern of Ushongo

2.8 RELIGION AND FESTIVALS
Ushongo people are mostly Christian (catholic) and they speaks Tiv language. One major festival of the Tiv land is called the Tiv day where indigenous sons and daughters from all works of life coverage at the end of their traditional attire wear white and Black to celebrate. Another festival among Ushongo people (Tiv) is the new yam festival; they celebrated it each year before new yam is eaten.

2.9 HISTORICAL BACKGROUND
The Origin of Ushongo people (Tiv) was linked to the Bantu speaking group found In northern Congo, in east Africa in other words the original home of Tiv can be traced to Congo. Another oral tradition revealed that by way of synopsis the Tiv claimed to have migrated from the direction of the Nigeria Cameroon border. The point of departure has been Swem a hill to whose specific location is still elusive. Tiv tradition in relation to their future spread over the valley seen to vary from clan to clan but they are harmonious o the part that other ethnic groups were placed with their coming, one of such groups supposedly displayed are the ugeny is. This group was reportedly displayed from the area which today forms the south-eastern part of Tiv land and this place is inhabited by Tiv clan of Ikyurarya, Tura, shargeuya, Naev, Mbaikyaa, Ikov and utange. Concerning the history of the Tiv (Ushongo people, there is also some agreement among historians that the ancestral father of Tiv is called “Takuruku”. The Tiv all speaks a common language and socio-culturally important as the people are held together as united people by the common bond of language. Oral informants have agreed that migration is a marked feature of the Tiv people. This migration which is largely confined to Tiv land extends occasionally to neigbourig land and can be explained partly by the guest for farmland, especially south north migration. By looking at various histories concerning the origin of the Tiv people it will be of utmost importance to note that general details of this history have been documented.
CHAPTER THREE

ARCHAEOLOGICAL RECONNAISSANCE AND SURVEY

1. INTRODUCTION
According to Andah (1994) because of the important of any archaeological site investigation an archaeologist must prospect in locating a site that is associated with the evidence of the early human activities either with the use of scientific or non-scientific method in regard to reconnaissance and surveying, therefore, an archaeologist will be able to selects a site and to know how much work is needed on it and also know the type of work to be done, like for instance our field school in Ushongo was base on reconnaissance and survey only, identification and GPS of site of were only taken. This will give room for further work like knowing the type of excavation to be conducted and at the same time the type of instrument to be used within the limited time range. The kind and labour needed by him. Also surface find will be collected during the reconnaissance and survey which shows the richness In cultural materials. The archaeologist would also be familiar with the extent of the site, the bearing and direction, measurement e.t.c. and the relationship between it and the site. Contrary to this, the archaeological reconnaissance of Ushongo abandoned hill settlements was undertaken on order to establish how the past inhabitant made use of the environment resources available to them, land water, vegetation in planning of then settlement.

3.2
In order to undertake any form of archaeological research, there must be a site. An archaeological site is any place, either large or small, where there are to be found traces of ancient occupation or activity. Archaeological reconnaissance is however, a organized and systematic way of identifying and studying a site. And involve different methods, for the purpose of this research, foot walking as part of surface reconnaissance method was adopted. However, in the course of the reconnaissance to, MATA HILL, TOR USHOGO HILL AND INDYER MBAKUH HILL certain features were observed and some finds collected.

3.3 MATA HILL
For the work done at Ushongo that was base on oral tradition, reconnaissance and survey, we have information that brief us about the Mata Hill name AENDE, Age 72 years. A Christian Religion ma, he narrated how the mata hill came about, telling us that firstly he was on the hill at 1939 and came down from the hill in 1972, he said the mata hill came as result of after the war, on the hill we have two (2) site called the male mata and the female mata, he said at the female mata were they assembled after was and make decision,that was one of the reason they called it female mata hill located about 2km north of the camp.

FINDS AD FEATURES
1. Well called Hwemble
At the base of the hill was a pound believed to have been the source of water to the people G.P.R.S.

N – 060 58 2911 [pic]
E – 091 15’ 1011 pound

Altitude 249 metres
Foot reading - N – 60 59” 32” E – 090 15’ 29”
Altitude 247.6 metres

2. Tunnel
There was a manground, tunnel now block due to erosion, said used as war during the Usman danfodio era, the tunnel was dug by their enemy to get into the gat of their settlement. With the measurement.
N – 60 58” 34”
E – 090 15’ 7”
Altitude 277.7 metres

[pic]

Tunnel

3. Defensive Wall
A defensive wall was located that is used in protecting the settlement from their enemy, located 350N of the settlement of the mata hill, located in MBABYIOG CLAN with the measurement.

N – 60 58” 33”
E – 090 15’ 06”
Altitude 263.4.4 metres

[pic]
Defensive wall

3. Female mata hill N – 60 581 331N Long, O90 151 1211E Altitude 287.4 metres

[pic] Female mata hill
4. Granding Stone and a Pot
1. Lower grinding stone Length – 37cm Depth – 27cm Thickness – 6cm

[pic]
2. Second Lower Grinding stone Length – 47cm Weight – 16cm
Distance between and 2nd grinding stone is 650cm

3.4 TOR USHONGO HILL
A renowned dangerous hill known by the citizen, this hill is said to have dangerous animals on it, A very un-conducive hill that emotionized every one.

FINDS AND FEATURE
1. Grinding stone (upper and lower)
At the bottom before climbing process to the top, found at the foot of the mountain was a grinding stone.
[pic]
2. Monolith (TOR Ushongo)
A Monolith that was not erected by anybody but gods this monolith is said to be increasing in height. This monolith is a gods that the people that visit the rock pay homage to with anything they got on the rock by dropping some pieces of it beside it measuring. Weight – 49cm Height – 126cm Thickness – 15cm

3. House Foundation

[pic]
Habitional site was found which indicate house foundation, house foundation measuring 3.7m.
Showing settlement – thickness = 15
House foundation (NE part of the settlement Diametre = 300cm, with 1.2 metre distance between 3 and 4 metres Excavated.

Excavated house foundation.
3.7 metre NE
Bend mark – 210NS

4. Post shells were found.

3.5 INDYER MBAKUH
Literary meaning wooden drum sprite located a bout 4 km south of the camp. Measurement.

N – 60 56min 10sec.
E – 090 15min 47sec.
Excavated – 280.8

FINDING AND FEATURES
1. Kwato Mbakuh
A place for resting and use for attending visitors.
N – 60 56min 80sec.
E – 090 15min 8sec.
Excavated –306.1

2. Rock Shelter
Excavated by a team from Ibadan at Tseduel, Tsedura Roack shelter.
3. CAVE.
[pic]
Cave
This is a place where early me stayed, A excavated.
3. Rock shelter cause
N – 60 56min 08sec.
E – 090 15min 57sec.
Altitude = 299.6m above the sea level

[pic]
Rock shelter
4. Bench Mark
[pic]
A temporary Bench mark.
N – 060 56min55sec.
E – 090 15min 16sec.
Altitude = 334.4 above the sea level

CHAPTER FOUR

4.1 ETHNOGRAPHY OF HERBAL MEDICINE
The name of the informant was Afanfa Ali Afanga Ali Came to Ushongo in 1987 From Ghana with the Group Leader Ann Kushika Age 74 years, the traditional doctor explained the various illness, ranging from headache, stomach upset, diabetes, love portion etc. some of the portion of the tradition herbs came in form of powder while other inform of leaves that are boil in a special pot made of clay, other portion are said like favour,for example, love portion inform of incantation.

STOMACH ACHE AND WAIST PAIN
A. Yellow colured ingredient, as the gotten from.
i. Agbedan ii. Liem iii. Mgbaka (small pepper)

B. Brown Colour Ingredients
1. Ikyura Domso
2. Avvur Ayise
3. Avvur imanatemba
4. Avvur Agbabongon
5. Iyiye
6. Mkem
C. Black Coloured
1. Kpai ligon
2. Gbishe Ici
3. Ijuwa Kpeb
4. Ikyeher All leaves to be pounded in to Arshes for medicinal use for stomach disorder and Barrees.
1. Gbur
2. Charegh (geer bitter)
3. Tush
4. Akule
5. Atera In this instance the leaves are boiled in a special pot made of clay and taken three times as prescribed by the native doctor

C. Cloth Weaving
The name of informant is Titus Jughwn, Age 47 years this knowledge of cloth weaving was passed to form their forefather, Apprentice with him not his children only came to learn cloth weaving. That the Raw – material were gotten from Kano or Lagos. This clothe were weaved in different colour that has different meaning too. He said the reason for the white and black use by the Tiv means the Tiv are farmer and they like peace the white represent peace while the black present the black colour of the Tiv soil. This weaving is practice in high economic value.
Type of cloth weaved and their reason of use; ➢ More-u-tiv-more mean shale use it as wrapper, preventing from the harshness of the weather and use for honouring people. ➢ Benue forum:- this cloth had the indication of the three language in Benue state, Tiv, Idoma, Igede ➢ Kure Toa:- This cloth is use for honouring visitors ➢ Agent, ( Agberazega) copied from a rot coloration in the bush. Misture of the tiv colour and the Nigeria National Flag, siginify the Tiv in Nigeria. ➢ Mata ad Mbagwa:- These are the two (2) koggrades in Ushongo, so it signify the two different colour. ➢ Ikler Anyam:- With the Tiger adoration, signifying strength. ➢ Kyume man Gbaka, signify rainbow and both kyume and Gbaka signify by snakes. ➢ Angcar (Ichege Igbegh):- Signifying gods ➢ Ison bur Utean:- Holy family, for those in the Church ➢ Urum-u-This – for honouring and dignify the tiv etc.

INSTRUMENTS
The instruments use in weaving cloths are; ➢ Akugha: it has the sharp of a canoe

➢ Hanfear

➢ Pedal:- A Nghara-Ikodo at the down legs placed on it

➢ Avon-u-huren. This where the finish produce are kept.

➢ Clifi (gcant) ➢ Atimba a Ikodo (hide wire) culturally discretionty formally a clalabash ➢ Kaugh Ijondu (using for controlling pedals) ➢ Isu walk Naugh (tread for weaving.
Apart from weaving they also make the dying of the colour them self, they know the plant that will give them the colour they wanted, they the plant together boiled them I a pot, them inscat the clock
CHALLENGES
➢ Fluaction in prince of raw-material ➢ Weather fact, rain ➢ Turn over, sometime is not high The most expensive cloth design is Godo, it is 35,000, and the least is 15,000, Adiko is 600.
POTTERY MAKING
The name of the informant are cois Adenachigh. Nge 18, on student Elizabeth Ademechzh, Ager 21 year form and potter. The narrated the source of the raw material that is dry from the hill bottom. There is only one type of pottery design, only the Ushongo design, it is said to be women occupation but has only a boy that help them.
Types of Pots ✓ Swen Pot ✓ Save (Band) ✓ Bufu- A serve for roasty meat and locast beans ✓ Cooking pot (Tsuwa, in different sizes)
Process
➢ When the dyes are sourced, it is dried and ground, particles are removed. ➢ Water is added ad properly mixed and beaten into a homo genus mass. Because of the high quality. She was using had to make a deep impression on the clay ad expand it. She centrically smoothly the body ad emphasizing the sharp the more. A seed come Tose is use to smoothly the inside. The run, the leaves and high leaves are used to turn the run, the leaves are place on the direct frowned pot and turn it continually to form the rim, it now left 2 get dry. She take another pot, she use a mango to make the inner of clay, she said she sell the pots to pay her school fee.
Challenges
✓ Dried fire wood, for firing of the pot ✓ Pasturage land and weather ✓ Thickness is usually determine

[pic] [pic]

Cloth weaving
CHAPTER FIVE

5.1 SUMMARY AND CONCLUSION
This chapter is aimed at presenting in brief, a summary of the work done during the archaeological field school in Ushongo, it is also aimed at presenting a conclusion to the research. The summary of these research will thus give an understanding to what has been presented in the preceding chapters with the intension of making it easier for the reader at having a grasp of the major idea of the work.

2. SUMMARY
The first chapter of this work is the introductory part of the work, the aims ad objective of the work also outline the methodologies use in the course of the research were sited.
Chapter two:- also carried the geographical ad historical background of the area. Also o the location of the site, weather, ad climate.
Chapter three:- Outline reconnaissance conducted which aids, the important of the archaeological research was dearly stated while various find and featured were discussed.
Chapter Four:- will also carried the ethnography of society given the ability to investigate some informant especially based on the hill arrangement noticed in the course of research and activitiesin the environment, such as pottery making,cloth weaving and traditional herbal medcine.
Chapter Five:- is the final conclusion part of work. It attempts to summarize the whole work, making it easier to understand also a conclusion of the work.

3. CONCLUSION
The important of these work is to reconstruct the cultural/history of the people of Ushongo. This can however be said to have achieved to some extent. Nevertheless, the archaeological field school has exposed the people of Ushongo to the outside world, further archaeological research will however; also help in throwing more light on the culture on the people of Ushongo.

REFERENCES
1.Andah,W.B, and Okpoko. A.I(1994) Practicing Archaeology in Africa. Wisdom publishers Ltd Ibadan
2.Ogundele. S .O(2000) fundamental of Archaeology-An EVI Coleman. Ibadan
3.Browne.M.D,(1978) Principles and Perspective in modern Archaeology LONDON
4.Birford L.R,(1972) An Archaeology Perspective seminar Press New York
5.Onymehekwe. C.J.(1982) Nigeria in maps Hodder and Stoughton London
5. Some Previous field Report on Turuku L.G.A of Kaduna State as guide