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.
Good job
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