THE MERGER THEORY OF TAROK UNITY:

   The concept of unification of Tarok people was product of the Colonial reforms of 1926, when Plateau Province was created out of Bauchi and Muri Provinces. Hitherto, the Tarok people were divided into Hill and Plain Tarok. The Hill Tarok was in Bauchi Province, while the Plain Tarok under Muri Province. The genuine desire to foster unity and development of Tarok people was catalyzed by socio-cultural factors of between the two blocs which is common myths, traditions, language, folklores, customs etc. Therefore, it will be easy to evolve a modern governmental structures by creating a Native Authority.
   Another factor which stimulated this idea was the hospitable disposition of Tarok people to early Christian Missionaries when they were displaced in Wase in 1907 but were accommodated by the people. This resulted in transforming the Tarok people into a legible society with establishment of schools and health centers. It on record that by 1915, the traditions of reading and writting was already established amongst Tarok people. The first Church Council was held in Copper, Langtang in 1925 and the minutes was documented. With these, it was clear that the Tarok society possessed the credentials of easy modern administration hence, the desire for unification.
   Initially,the leaders of the Hill Tarok were opposed to this idea because according to Ponzhi Zini, the act intended at undermining the cultural heritage of Hill Tarok by subordinating their status as elders to Plain Tarok. More-so, that the Plain Tarok was more cosmopolitan as based on early association with Missionaries. This imbalance created mutual suspicion in the thinking of Hill leadership, therefore they vehemently objected to the merger theory. The Hill Tarok is the present day Gazum Chiefdom made up of Gantang, Kullok, Dambar, Gabong, Jwakbar, Lagan, Luktuk, Dibbar, Warok, Ghang, Kwallak sub clans known as "Tarok ga bam or ZinnI". While, the Plain Tarok is the contemporary Langtang,Bwarat,Pilgani District's known as "Tarok ga byan". There are numerous sub clans in plain Tarok, but just to mention a few. Some of these are Che, Kumbwang, Timwat, Kau, Jat, Laka, Binding, Nachang, Lokmak, Dyan, Hanghang, Dangre, Gbak, Miyer, Kamtak ,Shamot, Piga ,Mwal, Wang singha, lyangit, nanni, etc.
   Consequently, the Colonial Administration abandoned the unification project as not been matured for implementation. However, the Sir Bouderllion Constitutional reforms of 1933 provided another window of opportunity to revisit the unification agenda. By this time Wuyep Zhar, the Ponzhi Rim, Lagan had succeeded Goselle as the Ponzhi Zinni, while Datyem was the Ponzhi Langtang. The merger theory was re-submitted to Gazum and Langtang Traditional Councils for consideration. Again, the Ponzhi Zinni, Wuyep Zhar contested the sincererity of the move and argued that based on tarok traditions he was senior to Datyem, therefore, why will he subordinate his position of seniority to his younger brother, the Ponzhi Langtang? On the other hand Datyem admitted the seniority of Ponzhi Zini but stated that he presided over the larger portion sought to be merged, therefore it will be unfair to expect him to donate his majority and as well lose the leadership. Here again there was no consensus because the parties were still suspicious of each others. In-fact, the manner with which Wuyep Zhar rejected the merger theory made the District Officer, in-charge of Lowland Federation in Shendam to make recommendations that Tarok Unification Project be suspended pending the demise of both rulers. This report painted graphical picture of the level of distrust ,apprehension, and mutual suspicion that existed and existing among the Tarok people.
   It should be noted that the 1926 reforms brought together tarok people under one Provincial administration but they continued to maintained the different traditional administrations until in 1955, when Miri Wuyep was Ponzhi Zini and Wuyep Garba was Ponzhi Langtang. After the demise of Wuyep Zhar and Datyem respectively, an opportunity was created for the activation of the unification machinery. The Colonial administration mounted unbearable pressures on Ponzhi Zini, Miri Wuyep on the desirability and benefits of Tarok's merging into one traditional administrative entity. Like his predecesors Miri Wuyep expressed serious reservations about the idea. But as a ally of the District Officer in Shendam, he persuaded Miri Wuyep that the tarok nation stands to gain from the merger, which includes the creation of Native Authority and a treasury which will bring administrative independence to the people.
Reluctantly, Ponzhi Zinni, Miri Wuyep conceded to the merger theory, which led to the great Tarok Assembly in Reak in 1955 popularly referred to as "REAK CONSENSUS". It was this gathering that gave birth to united Tarok. Also, at that meeting the concept of a paramount ruler for Tarok people known as "Ponzhi Tarok" (Chief of Yergam) emerged. After the creation of the institution of Ponzhi Tarok, the next question was who was going to be the new father of Tarok? Miri Wuyep declined the offer on the strength that he was old and Wuyep Garba was much younger who was barely six months in office should be Ponzhi Tarok. This was accepted by Ponzhi Bwarat and Gani. Ponzhi Zini latter stated that he will accept the merger on the condition that after Garba Wuyep, the next Ponzhi tarok should be one of his children. The then Assembly adopted rotation as the method of seletion between Lagan ruling house for Hill Tarok and Ce ruling house for Plain Tarok.
   At this juncture, Mamven, Ponzhi Gani asked what was the interest of Gani and Bwarat people in the Tarok unification project since they were not beneficiaries of the arrangement. Miri Wuyep responded that the Lagan ruling house was fo the entire Hill Tarok while the Ce ruling house was for the Plain Tarok. He stated further that any eligible male child of Tarok worthy of been trusted with leadership can aspire through the two ruling houses. As demonstration of commitment and respect for the Ponzhi Tarok, Ponzhi Zini removed his royal robe (Alkyaba) and dressed the new Ponzhi Tarok with it. But when he was asked to surrender his staff of office to him he declined. It should be noted that Ponzhi Zini was installed as Fouth Class Chief in 1925 in Bauchi. Also, he was the only Chief who had staff of office when Tarok chief made in Reak.
   At this point Ponzhis Bwarat and Gani accepted the agreement as capable of guaranteeing Tarok unity. Having arrived at consensus Tarok leaders had to seal the agreement with performance of traditional rites of oath taking. A white ram signifying the united Tarok was brought, the Ponzhi Bwarat held the two front legs, while Ponzhi Gani held the two rear legs, then Ponzhi Zini held the head and Ponzhi Tarok held the chest while an elder slaughtered the animal. This traditional ceremony concluded the merger of the Hill and Plain Tarok in Reak in 1955.
   Of course the fears of marginalization expressed by Ponzhi Zini manifested itself in 1975 after so many years of his demise, when the Ponzhi Tarok Gazette was enacted. This law was made completely in breached of the spirit of Reak Agreement as major clauses were expunged from the provisions of the Ponzhi Tarok law. The rotation clause was replaced with Selection College. The fears of the Gani and Bwarat people expressed by Ponzhi Gani was enacted as the were only reduced to Kingmakers. The late Ponzhi Zini Ayuba Kum raised an alarmed and threaten to pull out of the Union but he was persuaded by superior counsel.
   The limits test of the agreement was when the first Ponzhi Tarok, Garba Wuyep died and the Zini Clan demanded for the throne based on the rotation. Ponzhi Zini Ayuba Kum was tricked into accepting to participate in a selection process which he lost with one vote. This was the last straw that broke the camels back as the Hill Tarok opted to return to Pankshin Division where they were before the merger because of lack of sincerity to the spirit and letter of the merger. The Union was shaken to its foundations but it took the wisdom of elders to restored hope and stability. Edward Chirdap Zhattau of the Ce ruling house became the second Ponzhi Tarok.
   Thereafter, the relationship between the Hill Tarok and the Plain Tarok remained tinted with suspect as any political step taken was view with barometer of marginalization. There are so many issues that compounded the situation especially when siting of Community Secondary Schools were all done in Plain Tarok and the Hill Tarok was not considered for any. The development contributed in no small measure to escalate misunderstandings between the two blocs. Even though these differences was prosecuted with cold war tactics it created a dangerous phenomenon, clannish consciousness. In defending the Ponzhi Tarok Law of 1975, subterranean strategies were employed to dismiss the complains of the Hill Tarok about fear of marginalization. In realizing this, clannish sentiments were used to mobilize people on both divides, this to my mind is the origin of clannish consciousness which has been exaggerated to sub clans level today. This negative tendency is is well rooted in most Tarok leaders that justice and fair play is determined by it.
   Instead of the desirable benefits for the people, the crisis of the Ponzhi Tarok throne has divided the people into camps with some of the elders who even participated in the agreement leading disunity battalions. It's unfortunate, that this great nation has been plagued into state of anomie. Things have fallen apart and the centre can no longer hold. Our elders must realize that they owe us and the generation yet unborn a durable legacies. I believed that this personality feuding has taken great toll of the Tarok unity especially the younger generations. We as a people cannot sustain this ugly scenario when it's about time for Tarok to provide leadership for the state. He who wants equity must do equity, it will be forty two years in 2015 since the last occupant of the state executive seat was Tarok, therefore time is ripped for reasoning along that axis. I challenged the youths that if our elders will not abandon this trend of division, then the Easter period should be set aside to mobilize and register the concern of the youths and women to them. I believe it will convey a positive signal. But before achieving this feat the youths must purge themselves of greed and praise worship. They must also refrain from petit envy and hatred then prepare our minds to set a new agenda of reviving Tarok nation.
   May God give us the Nehemiah to reconstruct the fallen walls of our unity.
Written by Solomon Selcap Dalung, LLB (Hons)' LB, LLM
Igbarman Otarok.

VALENTINE DAY: TAROK PESPECTIVE

February 14th every year is celebrated globally as lovers day.
The day was first associated with romantic love in the circle of Geoffrey Chaucer in the High Middle Ages, when the tradition of courtly love
flourished. By the 15th century, it had evolved into an occasion in which lovers expressed their love for each other by presenting flowers,
offering confectionery, and sending greeting cards (known as "valentines"). Valentine's Day symbols that are used today include the heart-
shaped outline, doves, and the figure of the winged Cupid. Since the 19th century, handwritten valentines have given way to mass-produced greeting cards.
Saint Valentine's Day, commonly known as Valentine's Day,or the Feast of Saint Valentine is observed on February 14 each year. It is
celebrated in many countries around the world, although it remains a working day in most of them.
St. Valentine's Day began as a liturgical celebration of one or more early Christian saints named Valentinus. The most popular martyrology
associated with Saint Valentine was that he was imprisoned for performing weddings for soldiers who were forbidden to marry and for
ministering to Christians, who were persecuted under the Roman Empire; during his imprisonment, he is said to have healed the daughter of his jailer Asterius. Legend states that before his execution he wrote "from your Valentine" as a farewell to her. Today, Saint Valentine's Day
is an official feast day in the Anglican Communion, as well as in the Lutheran Church. The Eastern Orthodox Church also celebrates Saint
Valentine's Day, albeit on July 6th and July 30th.
The concept of love and sharing is not restricted to only Western philosophy. It existed long in other societies but today its appreciation is
limited to modern western civilisation based on religious affinity. Since christianity came alongside with western civilisation, ignorance of
African Scholars about its origin is permissible. In its natural form love, care and sharing known as Valentine today is a religious evolution. It is not a monopoly of any specific religion.
Valentine has developed into a day where love as emotional instinct is expressed publicly. Secret admirers exploit the day to convey state
of minds and feelings towards each other, especially opposite sexes. It can be argued that Valentine is a day to over come every social
restraints by sending gifts and messages to love ones including un expressed lovers.
In is established that this concept is well advanced in the culture of tarok people in Plateau of North Central Nigeria before the advent of
Western traditions. Valentine is known as Nkpang Izem. It is celebrated annually during the festival of Nche Orim which is a major Masquerade festival. This festival is very significant in the traditions and culture of tarok people.
It has no fixed date but fixed period of farming season which varies with clans and sub clans of tarok. While the Selyir Clan celebrates their
Nche Orim during non farming season of March to May, the Gunnung of plain tarok observed their own from June to September. For the
Iwan of Hill tarok, the festival period is October to November.
During this festival the Orim will visit every compound of adherents and demand that unmarried ladies disclose their lovers. This has to do
with an un expressed admirer where no gesture has been exchanged. The lady through her mother or female guidian mention the name of her secret lover then its communicated to the Orim masquerade who in turn make it public. If the figure mentioned by the lady is very
popular within the community then Orim will immediately couched a song with his name. The lover mentioned now is required to bring gifts
but the different here is not to the lady but to Orim bearers.
The joy and satisfaction accompanying such declaration is usually unprecedented amongst the lovers and the community in general.
Subsequently, the man will send personal gifts to the lady who will accept and present same to her mother. This follow up creates a dating
relationship which ultimately terminates in marriage. Although the practice may differs but the intention of the concept is unanimous. While Valentine of today revolves around show of love to all, in practice it is mostly dominated by moral perversion which creates more pains
thereafter instead of joy. However, tarok traditional valentine encourages the evolution of family units through a carefully supervised
process.
The western tradition of Valentine can best be described as day of legitimate immorality where sexual pervasion is licensed. Human
relationship is brought under intense economic strain just to meet emotional budgets. Secret lovers will be unmasked through wonderful
presentation of gifts. So many relationships will emerge but will not survive the next Valentine because it originated on biased emotional foundations.
In all the tarok concept stands taller compared to contemporary practices of Valentine because of its ultimate utility value which is
contributes positively to social advancement.
As the world celebrate Valentine, I challenge all to unveiled secret relationships that will benefit humanity any thing on the contrary reduces
its intent to mere immoral jamboree.
Who is my secret lover, disclose it today.

OUR ONLY MISTAKE, MAJOR HAMZA AL-MUSTAPHA:

May His Gentle Soul Rest In Peace. My Boss, General Sani Muhammad Abacha,died at the early hours of Monday, 8thJune, 1998. I had prepared him for a workshop organized by the Federal Ministry of Information for that day as he was expected to deliver an address as the Special Guest of Honour. His speech was drafted and fine tuned by the Chief Press Secretary, Chief David Attah who had submitted it to the Aide-De Camp for vetting and necessary amendments by the Commander-in-Chief.

Contrary to insinuations, speculations and sad rumours initiated by some sections of the society, I maintain that the sudden collapse of the health system of the late Head of State started previous day (Sunday, 7th June, 1998) right from the Abuja International Airport immediately after one of the white security operatives or personnel who accompanied President Yasser Arafat of Palestine shook hands with him (General Abacha) I had noticed the change in the countenance of the late Commander-in- Chief and informed the Aide-de-Camp, Lt. Col. Abdallah, accordingly. He, however, advised that we keep a close watch on the Head of State. 

Later in the evening of 8th June, 1998, around 6p.m; his doctor came around, administered an injection to stabilize him. He was advised to have a short rest. Happily, enough, by 9p.m; the Head of State was bouncing and receiving visitors until much later when General Jeremiah Timbut Useni, the then Minister of the Federal Capital Territory, came calling. He was fond of the Head of State. They were very good friends. They stayed and chatted together till about 3.35a.m. A friend of the house was with me in my office and as he was bidding me farewell, he came back to inform me that the FCT Minister, General Useni was out of the Head of State’s Guest House within the Villa. I then decided to inform the ADC and other security boys that I would be on my way home to prepare for the early morning event at the International Conference Centre.

At about 5a.m; the security guards ran to my quarters to inform me that the Head of State was very unstable. At first, I thought it was a coup attempt. Immediately, I prepared myself fully for any eventuality. As an intelligence officer and the Chief Security Officer to the Head of State for that matter, I devised a means of diverting the attention of the security boys from my escape route by asking my wife to continue chatting with them at the door – she was in the house while the boys were outside. From there, I got to the Guest House of the Head of State before them. When I got to the bedside of the Head of State, he was already gasping. 

Ordinarily, I could not just touch him. It was not allowed in our job. But under the situation on ground, I knelt close to him and shouted, “General Sani Abacha, Sir, please grant me permission to touch and carry you.” I again knocked at the stool beside the bed and shouted in the same manner, yet he did not respond. I then realized there was a serious danger. I immediately called the Head of State’s personal physician, Dr. Wali, who arrived the place under eight minutes from his house. He immediately gave Oga – General Abacha – two doses of injection, one at the heart and another close to his neck. This did not work apparently as the Head of State had turned very cold. He then told me that the Head of State was dead and nothing could be done after all. 

I there and then asked the personal physician to remain with the dead body while I dashed home to be fully prepared for the problems that might arise from the incident.As soon as I informed my wife, she collapsed and burst into tears. I secured my house and then ran back. At that point, the Aide-de-Camp had been contacted by me and we decided that great caution must be taken in handling the grave situation. Again, I must reiterate that the issue of my Boss dying on top of women was a great lie just as the insinuation that General Sani Abacha ate and died of poisoned apples was equally a wicked lie. 

My question is: did Chief M.K.O Abiola die of poisoned apples or did he die on top of women? As I had stated at the Oputa Panel, their deaths were organized. Pure and simple! It was at this point that I used our special communication gadgets to diplomatically invite the Service Chiefs, Military Governors and some few elements purportedly to a meeting with the Head of State by 9a.m. at the Council Chamber. That completed, I also decided to talk to some former leaders of the nation to inform them that General Sani Abacha would like to meet them by 9a.m. Situation became charged however, when one of the Service Chiefs, Lieutenant General Ishaya Rizi Bamaiyi, who pretended to be with us, suggested he be made the new Head of State after we had quietly informed him of the death of General Sani Abacha. He even suggested we should allow him access to Chief Abiola. 

We smelt a rat and other heads of security agencies, on hearing this, advised I move Chief Abiola to a safer destination. I managed to do this in spite of the fact that I had been terribly overwhelmed with the crisis at hand. But then, when some junior officers over- heard the suggestion of one of the Service Chiefs earlier mentioned, it was suggested to me that we should finish all the members of the Provisional Ruling Council and give the general public an excuse that there was a meeting of the PRC during which a shoot-out occurred between some members of the Provisional Ruling Council and the Body Guards to the Head of State When I sensed that we would be contending with far more delicate issues than the one on ground, I talked to Generals Buba Marwa and Ibrahim Sabo who both promptly advised us – the junior officers – against any bloodshed. 

They advised we contact General Ibrahim Babangida (former Military President) who equally advised against any bloodshed but that we should support the most senior officer in the Provisional Ruling Council (PRC) to be the new Head of State. Since the words of our elders are words of wisdom, we agreed to support General Jeremiah Useni. Along the line, General Bamaiyi lampooned me saying, “Can’t you put two and two together to be four? Has it not occurred to you that General Useni who was the last man with the Head of State might have poisoned him, knowing full well that he was the most senior officer in the PRC?” Naturally, I became furious with General Useni since General Abacha’s family had earlier on complained severally about the closeness of the two Generals; at that, a decision was taken to storm General Useni’s house with almost a battalion of soldiers to effect his arrest. 

Again, some heads of security units and agencies, including my wife, advised against the move. The next most senior person and officer in government was General Abdulsalami Abubakar, who was then the Chief of Defence Staff. We rejected the other Service Chief, who, we believed, was too ambitious and destructive. We settled for General Abubakar and about six of us called him inside a room in the Head of State’s residence to break the news of the death of General Abacha to him. As a General with vast experience, Abdulsalami Abubakar, humbly requested to see and pray for the soul of General Abacha which we allowed. Do we consider this a mistake? Because right there, he – Abubakar – went and sat on the seat of the late Head of State. Again, I was very furious. Like I said at the Oputa Panel, if caution was not applied, I would have gunned him down. The revolution the boys were yearning for would have started right there. The assumption that we could not have succeeded in the revolution was a blatant lie. We were in full control of the State House and the Brigade of Guards. We had loyal troops in Keffi and in some other areas surrounding the seat of government – Abuja. But I allowed peace to reign because we believed it would create further crises in the country. We followed the advice of General Ibrahim Badamasi Babangida and the wise counsel of some loyal senior officers and jointly agreed that General Abdulsalami Abubakar be installed Head of State, Commander-in-Chief of the Nigerian Armed Forces immediately after the burial of General Sani Abacha in Kano. 

It is an irony of history that the same Service Chief who wanted to be Head of State through bloodshed, later instigated the new members of the Provisional Ruling Council against us and branded us killers, termites and all sorts of hopeless names. They planned, arranged our arrest, intimidation and subsequent jungle trial in 1998 and 1999. These, of course, led to our terrible condition in several prisons and places of confinement. By Major Hamza Al- Mustapha, who was the former Chief Security Officer to late Head of State, General Sani Abacha. He has spent 10 years in incarceration. His experience is written in his prison cell. 4