Hunting has always been regarded as pastime for lazy men who have no serious means of livelihood. It is also regarded as vocation for those who have no regard for the mores of the land and, therefore, can indulge in any unwholesome activity. But hunters have refuted these views, saying they are an organised and law-abiding group guided by some ethical rules. BISI OLADELE writes that the joy and satisfaction hunters derive from the game are not as a result of wealth but as a result of members of the hunting profession upholding pristine and old-time values of honesty, respect for Ogun the god of iron and self-worth.
Hunting has always been an important aspect of life in rural communities. In the past, hunting provided the main source of animal protein and professional hunters occupied a highly respected position in the society. Even in modern times, some hunters depend almost entirely on hunting and gathering to obtain essential protein and cash income, while many others supplement their livelihood considerably by hunting.
Hunting with guns and bows is predominantly a male activity.
This age-long practice is still a hobby or better still, a source of income for most people living at the grassroots in Yoruba land.
In the circumstances, local hunters are enjoying their world across communities in the Southwest region. The joy and satisfaction they derive therefrom are not as a result of wealth but as a result of members of the hunting profession upholding pristine and old-time values of honesty, respect for Ogun, the god of iron and self-contentment with the little they have.
Against expectations, hunting, an age-long profession, is attracting more youths as they seek more ways of earning additional income and involvement in game-like activities. But the career is guided by strict rules that forbid members from allowing modernity to destroy their cherished custom.
Aside individual hunting, group hunting has become regular, and used to celebrate popular festivals such as Christmas, New Year, Sallah and other traditional festivities.
Unknown to many, hunting in modern time is highly regulated, not only by the government or society but by the association of hunters. The rules guiding joining and remaining a member are generated from inherited values summarised in the concept of omoluabi.
Hunting as a vocation
The vocation is not just about hunting down animals in the bush. It is learnt for a period of time before one begins practising. The learning process also includes accepting the leading of Ogun, the god believed to be in charge of anything that has to do with iron, in Yoruba land, how to participate in group hunting and how to protect oneself with charms.
According to Mr Rahman Adeyemo, for a hunter of over 15 years’ experience, hunting is a serious business that does not accommodate people with shady characters. Only honest, committed and highly spiritual people survive in the profession.
Adeyemo, who is the Vice-Secretary, Hunters’ Association, Badeku, Ibadan branch, said he inherited hunting as a vocation from his father.
He posited that the profession is profitable if carried out with sincerity.
Hunting is spiritual
Adeyemo underscored the spirituality of the profession by explaining that the entire hunting activity is based on the faith and reliance on Ogun. He added that the fear of God and Ogun paves way for success in the vocation.
“Handling guns makes one to fear God and Ogun. Then one prays Ogun to make animals whose time to die has come to cross one’s path as one goes hunting. We pray in the name of Ogun. We pray against killing humankind while hunting. Without the prayers, one may find oneself wandering in the bush throughout the day or night without killing any animal. One may shoot an animal and it still escapes.
“One may even get injured while roaming the bush. But once one prays, one does not trouble oneself if one is unable to get animals into one’s kitty. We believe that is the way Ogun wants it for that day.
When we shoot animals and they refuse to die, we believe their appointment with death is not sealed. When we return to the village, we still thank Ogun for bringing us back safely,” Adeyemo said.
He said any hunter who has an unresolved issue with a fellow hunter settles the issue before embarking on fresh hunting expedition. If two hunters have unresolved issues, other members intervene to resolve the issues before joining them for group hunting. If the differences are irreconcilable, both of them are prevented from participating in the group hunting exercise.
If they are allowed, Adeyemo said, the group will end up without killing any animal throughout that day.
When Ogun is unhappy with any hunter, Adeyemo said, such person would be unable to get animals during hunting and could sustain injuries regularly, among other discomfitures.
However, their belief in God and Ogun does not prevent them from practising modern religions such as Christianity and Islam. He said many of their members belong to those religions.
Training
Explaining further, the State Secretary of the association, Mr Ismaila Saka, told Southwest Report that hunting is not all about competence in handling the gun.
According to him, learning how to hunt animals takes minimum of six months. Apprentices begin with how to hunt, using dogs.
He pointed out that some never mastered how to shoot, hence remain with dogs. Some still specialise on hunting with traps, including wire traps.
After mastering the use of dogs and traps, apprentices are allowed to participate in group hunting. After group hunting, animals killed are cut into equal pieces for every participant.
In group hunting, Saka further explained that only those competent in shooting are allowed to carry guns. Others go with dogs to chase out animals from the bush.
This they do by combing the bushes. During this process, the hunters encircle a patch of vegetation known to harbour animals and work towards the centre beating and slashing the bushes.
Signs used to determine whether or not a patch of vegetation is likely to contain animals include presence of droppings and food remains. The method is popular for hunting rodents, especially the grass cutter. Animals emerging from the bushes during the combing are either chased and caught by dogs or killed with clubs and cutlasses.
For the spiritual aspect, apprentices also learn how to make charms to protect themselves against all forms of attack.
“Professional hunters depend on their skills, experience; knowledge of the behaviour of wild animals as well as a thorough knowledge of the forest within which they operate. However, hunters may also adopt a number of strategies involving the use of “magic”, which are believed to either increase hunting success or offer protection for the hunter,” Saka added.
Four such strategies that are well known and have widespread use, even though their effectiveness has not been studied are identified. They are:
Use of charms: A hunter may wear a ring on his finger or toe, a bracelet, a necklace or a talisman round his neck or a waistband around his waist, which is believed to improve hunting success by acting as a charm which draws animals towards the hunter.
Magic of transformation: This is another form of magical power which is supposed to confer the ability for a hunter to transform into an animal e.g., a hunter may transform into, say a bushbuck. This then increases the chances of individuals of the same species coming closer to the hunter, which greatly improves the hunting success.
Power of invisibility: This is a “magical” power which makes a hunter invisible to a wild animal and the hunter is therefore able to approach the animal without being detected and is able to shoot at close range; this may involve a magical preparation which the hunter carries around and places on his head at the appropriate time.
Disappearance powers: This form of magic is aimed at protecting the hunter. It normally involves a long process of rituals comprising periods of confinement, bathing in a series of herbal preparations and living on a prescribed diet.
After the initiation, the hunter may or may not be given a magical band which he wears. It is more common among old big game hunters. The process is believed to confer on the hunter the ability to disappear in the face of danger. For instance, if a hunter is faced with a charging lion or bush dog, he might draw on such powers and disappear from the scene. The magic is invoked as soon as the hunter panics or when the hunter utters a word or a phrase.
The don’ts
A hunter is not allowed to look into the face of another hunter’s wife. If he does, Saka said he is adjudged to have committed adultery.
“If you want to assist a fellow hunter’s wife to lift a load onto her head, you must not face her directly. Otherwise, you are adjudged to commit adultery with her. If a fellow hunter’s wife stands up from a seat, you are not allowed to sit on that chair. Otherwise, you have committed adultery. If you meet an animal struggling to survive on a trap set by another hunter, you will kill the animal and leave a sign there to show that a hunter helped kill the animal. You must not take the animal home; whoever does that, will be punished severely by Ogun. A hunter must not snatch another hunter’s wife,” he said.
Profitability
In spite of the excitement derived from hunting, the profession, they said, is not self-sustaining economically.
Adeyemo said: “As interesting as hunting is, our members have to combine farming with it. Many others are into other vocations while some take up security jobs in the city.”
He recalled that the situation was the same during his father’s time.
Prospect
Against expectation, many young men are going into hunting. Adeyemo said the 50-member association in Badeku village is made up of virtually youths. He said only two members are elderly people.
But for the strict requirements aspiring members must meet before they are admitted as members, Saka said the association would have had more members.
“We watch and scrutinise them thoroughly before finally admitting them because Ogun does not want dishonesty and indiscipline.
Ogun Festivals
Annual Ogun Festivals are still celebrated with items used from time immemorial. They include palm wine, roasted yam, plantain, salt, honey, red oil, sugarcane, beans, fried maize and killing of dogs.
During the annual Ogun Festivals, members embark on group hunting and cook the meat for everyone to enjoy together. They can also share fresh meat for individuals to cook and enjoy at their various homes.
Hunters believe animals will always exist in the bush. They don’t believe in possible extinction of any animal.
Hunting materials
Adeyemo and Saka revealed that hunters’ implements would include a gun, a small bag (often made out of animal skin) containing a supply of gun powder and cartridges, a cutlass or heavy knife and in the case of night hunting, also a powerful lamp which is carried on the forehead.
The hunting lamp is a special device made from brass with a polished reflector and contains carbide. The reflection of the lamp in the eyes of the wild animal enables the hunter to spot the animals. The strong light has the effect of dazzling the animals and the hunter is therefore able to approach them and shoot at close range.
They, however, regretted that imported hunting materials are now very expensive, a situation that has forced local producers to come up with cheaper alternatives.
For instance, they now use torch instead of imported hunting lamps.
