THE CHALLENGES OF DEVELOPMENT IN TAROK LAND: A CRITIQUE.

Some Anthropological theories suggested that tarok origin has connection with the Bantu race of either South or Central Africa. Presently, Tarok occupy predominantly the Southern parts of Plateau State ge o-politically known as Southern Senatorial District. Tarok people are found in ten Local Government Areas of Plateau State. There is sizab

le demographic statistics of Tarok presence in Pankshin, Kanke, Kanam, Wase, Mikang, Quan-Pan, Shendam, Langtang North and South Local Government Areas.

Writing in 1932, A.B Matthews, the Colonial Administrator opined that the father of prototype Tarok is one Vonghro who first settled in Tal in present day Pankshin Local Government Area. According to report of the District Officer of Lowland Federation, oral traditions had established that Tarok people had spent over two hundred years in their present location prior to colonial expedition. Matthews stated further that Vwarka the son of Vonghro left Tal due to dispute over sharing of meat portion from hunting expedition. This act of denial of traditional rites provoked identity consciousness about the nature of social relationship of Tarok and Tal. Vwarka realised that they were not the same people. Therefore, the tarok ancestor with his three children, Wan, Gunnung and a female and left for Lagan Hills in the present day Gazum Chiefdom.

Like Jews, the tarok do not count female children while taking family data, so the name of the daughter of Vwarka is not mention in Colonial documents, and much about her remains a topic of search for Scholars. The name Tarok is taken from Tal sojourning meaning the "overflow of Tal".
It is worthy of note that the Tal migratory theory is not comprehensive as documented because it did not extend to the Pye Tarok migration theory. This include Gyhang, Kwallah, Timwat, Gbak, Oga pye etc who arrived earlier.
The portion of the meat which resulted into the departure of Tarok from Tal Hills is known as "izhie bin". Its a very significant tradition with enormous implications on social bound amongst Tarok people. The traditions requires the sharing of meat portions amongst all the Sub Clans with ancestral lineage or inter reactions. Also, clans that shares historical inter-reaction during migratory long walk are beneficiaries.

As a descendant of Vonghro, in Tal, Vwarka was entitled to a portion of the meat based on traditions. Therefore the act of injustice did not only threatened relationships but also created insecurity for the Tarok people amongst Tal. The only alternative was to relocate to a more secured environment which would accommodates them. Izhie bin tradition is still practice among Tarok with the same significance as it were in pre Colonial period.

Tarok contact with western influence was when one Miri Kander of Jwakbar met with a white-man by River Benue at Ibi in present day Taraba state while on hunting expedition. Miri Kander was decorated with a bead, hand bungle and Union Jack which he carried on his shoulder. The correct date of this event is not recorded, however, Church of Christ in Nigeria, COCIN acknowledged this ground breaking historical fact in their publication 'Let the light shines, co authored by Elias Nankap Lamle.
In 1907, a group of Scottish Christian Missionaries under the leadership of Mr Cooper arrived Langtang from Wase. The team had earlier set up Camp there in 1900 but had their settlement razed down and were expelled by the Emirate regime.
The Tarok traditional leaders welcome the Missionaries by assisting in constructing dwelling and Worship places. It is worthy of mention that it was the Ponzhi Rim and his Council of Elders that was the authority. There were no Christians then except the Missionaries. The hospitality of Tarok to the gospel linked Tarok nation with the outside world as the missionary activities brought about rapid transformation in Education, Health, Social Development Sectors. It furthermore, altered the quality of living standard of the people with modern influence. The then dominant traditional religion considered Christianity as having an ally with great potentials for future, therefore it must be accommodated.

There was mutual understanding between Ponzhi Rim, who was both the political and spiritual authority. Tarok is an acephalous society has no centralised authority within the social organisation. Every Clan and Sub Clans have Ponzhi Rim that relates with each others base on respect, understanding for harmonious co-existence. Tarok society is a confederation with autonomous federating components united by common language, customs, traditions, folklores, myths, ancestors, culture. The social bond is quite formidable that beats imaginations of contemporary political organisations.
Today, the Ponzhi Rim occupies the position of Ponzhi Nbin with the same status and responsibilities, however the influence has eroded greatly with the emergence of the institutions of Ponzhi as leaders of traditional bureaucracy. Also, the diminishing relationship between Christianity on one hand and over bearing tendencies of western civilisation on the other has considerable impacted on the authority of the institution of Ponzhi Bin.

Worthy noted is the collapse of traditional social control mechanisms for enforcing moral development. This decay in no small measure contributed in destroying the traditions of the people and widening the understanding between diverse existing beliefs. Early missionaries respected and observed all traditional practices including festivals, which endeared them to the people. These were people with great interest in making disciples for the Kingdom, therefore, they demonstrated humility with respect for the culture of the people. Little wonder, they succeeded but today, the scenario is that of antagonism, what went wrong?

Tarok unity will remain a mirage unless the tarok Christians adopt the evangelistic strategy of early Missionaries. Cooper was visiting Ponzhi Rim, how many men of God in Tarok today are willing to do that? The crux of Christianity is love, as confirmed in the Scriptures "without love no body can please God". Are the Tarok Christians as loving as the early Missionaries or they are on a jihad with the traditionalists? The on going acrimony between the Church and the traditionalists is the bane of tarok unity.
Some school of thought have recommended the use of legislation or state instrument to deal with recalcitrant traditional adherents. They contend that re occurring classes between the duo has damaged the image of tarok and radical decision of eradicating certain traditional practices be taken by the state. To me, this idea is egocentric which seek to employ force as religious crusade. It will achieve nothing less than chaos.

There are plethora of pending litigation in Courts between the two sides. These Scholars of attributed aberration in traditional practices as responsible for under-development in Tarok land. Special reference is made about masquerade festival known as "nche orim". This festival according to the anti traditionalist is counter productive with adverse economic consequences on development. Furthermore, they contended that this practice is against modernisation because it failed to recognise the emerging cosmopolitan nature of Tarok society. They blamed the traditionalists for some excesses which includes brutality and high handedness against Christianity. Some instances were referred to in some publications to buttress these arguments which tends to suggest that its time for Tarok people to consign traditions to the dustbin of history and embrace western traditions.

As appealing as this thinking may be, it lacks common logic. It failed to address the gemane questions of dis unity and under development. Blaming traditional practices is mere shadow chasing which exposed the weakness of their understanding traditional equations. Granted that there are certain unjustifiable acts of the traditionalists that are condemnable. They are excesses of the individuals and not of the institution of traditions.
Is the Ponzhi Nbin the political authority of Tarok people today? Or are the corrupt practices, looting of public wealth, brazen display of ill gotten wealth, selfishness part of Tarok tradition?

It is a fact that the Igbo and Yoruba societies are the most advance in contemporary Nigeria, have they abandon their traditions? These Communities have been able to exploit their rich cultural heritage as spring boards for rapid socio-economic transformation. Instead of generating ideas base on cultural configuration to kick-start positive advancement, hypocrisy, primordial sentiments with religious bigotry had infected collective resolve for progress. Bye and large, some contemporary Christian practices provides sanctuary for display of ill gotten wealth in the name of thanksgivings. At best, the Tarok Church is looks like safe haven for ritualists, occultists, money bags with privileges of reserved seats because of their Offering capacity. All these cannot be blamed on traditional practices?

The delima of Tarok nation is that the worship of materialism has displaced charisma and self independence as motivational drive to greatness. For fear of humiliation Tarok can say to hell with you but certainly not today, what has happen?
It is my opinion that instead blaming cultural heritage and practices,Tarok should bury all difference and maximise its potentials for the benefit of all.

By Solomon Selcap Dalung,
University of Jos.
Nigeria.