Another form of social activity which occupied the cultural space of Lere people and endured over time was aikin sauri. It is a form of collective work undertaken by the people, mostly peasants, at the farm of Sarkin Lere or any other high-placed individual. In certain occasions, the people would group themselves together and joined hands to work at each others farmland so as to strengthen social ties, solidarity and cohesion. This heralded the formation of socio-cultural groups, who introduce the exercise as a sport “wasa da garma” to the rest of the world.  These socio-cultural groups known as “masu wasa da garma daga Lere” later became a household name across northern Nigeria and beyond. During the pre-colonial period when the aikin sauri was more pronounced the implements used were “fatanya” and “garma” or hoes in different sizes. Every year a large farmland of about 50 hectres located about three kilometres east of River Karami, belonging to Sarkin Lere was cultivated through communal effort. It was usually done amidst fanfare and paegantry, with the youths from Lere town and environs engaged in earnest competition and display of courage, strength, dexterity and camaraderie. 

 

People were never forced to work in the farms rather it was voluntarily action, though some people viewed it as another form of exploitation and repression. As a result, the practice suffered a serious lull after Nigeria’s independence in 1960. But shortly afterwards in 1964, it was revived by the Lere townspeople, who believed that the exercise was part of their rich cultural heritage. In pursuance of that goal, they gained tremendous support and encouragement from Sarkin Lere Muhammadu Sani and other members of the community. The sauri was reintroduced in 1964 after a committee headed by Mallam Bello Sarkin Bariki worked for the revival of the event. Among the people leading the revival were Mallam Tanimu Jika, who was then the barden noma,  Sarkin Samari Kawu, Adamu Jumba, Mua’zu Dangi Mallam Aliya Mai Ludayi, Garban Kande, Riga Masinja, Umaru Maikifi and Sarkin Samari Maiwada to mention but a few.  The sauri was conducted at the middle of therainy season and no matter how heavy a rain fall it will not halt the exercise. The “barde” is leader of sauri and he has lieutenants called “bargi” and “yari.” Sauri has two different versions. There was the one done for Sarkin Lere and another known as “shara hannu” for Wazirin Lere or Limamin Lere.

 

At the beginning of every sauri which usually starts around 11am, the barde would lead a large retinue, followed by the “yari” and then bargi who would be holding the flag, amidst drumming and singing. On that day, every household gets involved as food and drinks are being prepared for the participants. One of the most fascinating aspects of the sauri was the fervent competition between Lere youths and their counterparts from other places. During the period between the sixties and seventies Lere had several champions notably Danjuma Garkuwa, Tanimu Jika, Umaru Maikifi, Mallam Aliya Mailudayi Maiwada Sarkin Samari, Danmaida Lugura, Munkaila Lugura, Alhaji Hamza and Alhaji Audi among others.The youths did all sort of things to gain fame and popularity, while some even used it as a platform to win the hearts of their  chosen maidens. The barde will start by hitting the surface with his hoe (garma) officially marking the beginning of the exercise. On attendance would be the Sarkin Lere, community elders, courtiers, townspeople – both men and women. Hence, the different parties would stand on a straight line with their hoes behind their barde and bargi (keta koma). They would be spurred on by the drummers and singers, who usually know each person by their first names and prepare some epithets (kirari) specifically for the most outstanding performers. As an event, the sauri is a human spectacle and it’s a delight to behold. We, the people of Lere, are renown across the whole region as the principals of this beautiful heritage.

 

Presently, for some catalogue of reasons the people of Lere no longer conduct any sauri although an attempt had been made by the 12th Emir of Lere Late Alhaji Umaru Muhammad in 1984 to revive it.   Also absent today in the social bouquet of the people of Lere, is the aikin gayyan noma, which unlike the sauri, was co-operative work done in the farm for different individuals regardless of their status. This exercise, at times, was conducted under the Magajin Garin Lere. Similarly, the people had other social activities for their entertainment, recreation and welfare among which were “wasan palo,” a local bazaar at a spot near the market where both sexes socialise without restrictions. Between 1918 and 1940, the “wasan palo” flourished, making Lere town a Mecca of some sorts. The conviviality and laisser faire atmosphere at the large canopy erected at the site, attracted many fun-seekers and tourists from several places including the popular British colonial administrator Brian Sherwood Smith, widely known as “Mai Wandon Karfe”. The wasan palo, however, was abolished in the 1940s after widespread protest that the event had exceeded moral bounds. There were also other social activities that endured which include the fishing festivals, wasan Sarkin Samari (a youth funfare); wasan Makera (blacksmiths festival) and wasan kokawa (wresling tournaments).