IKU NAKNAK OTAROK:

Iku naknak means mortuary death. This is a situation where mourning of a departed member of a society is suspended for a definite date. Ikar iku is distinct from inak iku. Ikar iku refers to suspension of mourning for a specific period of not more than seven days. While inak iku is for a season.

The underlying theory of mortuary death is informed by the vocation of tarok people which is farming. Traditionally, mourning under tarok customs last for a period of three days:

Day one is nli awap which is burrial. On this day the remains of the deceased is committed to mother under traditional procedure supervise by onimgbak council of elders. Immediately after interment, one of the elders will blow a traditional whistle known as pur izur. This act ushers in the warfare funeral ceremony by adult males referred to as nga nga. Igangan nga special drum will be beaten to kick start the ceremony which is accompanied by ngapak, a bantoid warfare whistle.

After the first round of the ceremony, the onimgbak retires to ayi (elders shade) to exchange condolence with the maternal relations.

It should be noted that at this point the council of elders has judicial powers to determine questions of circumstances of death, notice of death to maternal relations and any un resolve rites of maternal uncles over the deceased. If the deceased was an unransomed male known as nkam ishi then the maternal uncles will occupy his estate and relocate mourning to their home. Usually, the elders will intervene in question of relocating mourning but occupying estate will hold. And in this case the remaining ceremony for the day including kam urim which is valedictory session.

While this going the women on the other side will assemble in a mourning ceremony known as shipyang, eulogy of either positive or negative deeds of the deceased. They form a circle and move into the centre one after the other. Each woman commence her own with tracing her roots and connecting same with deceased. Employing hyperbole she either praise or castigate the deceased. This traditional satire is a social control mechanism which has serious implication on moral development of proper behavior among tarok. If the deceased is castigated the family bears the embarrassment.

Therefore to determine the conduct of the deceased the proper social barometer is nshi ipyang.

After the exchange of condolences, the second round of nga resumes with the maternal relations taking a lead. Thereafter, women are demobilized from the compound of the deceased to pave way for a valedatory session known as nkam urim. Here it is only initiated males are allowed and sometime matured women at menopause age can be accommodated in the compound.

In a commandor like manner the male squad occupied the compound and take control of the deceased bed room and what take place there can only be narrated by men to men. After short while the squad dis engaged advanced to the women zone, move around them in a circular manner and returned to ayi onimgbak for the day.

Men will now sit down to be entertained with drinks available. These were usually nmung and nche but currently food, soft drinks, beer etc depending on the economic back ground of the deceased. This is a borrowed culture and not tarok.

Day two is known as yin iku meaning a day of mourning. On this day basically nothing new is introduce except that mourners gather under different shades to mourn the departed person. For the women, nshi pyang continues with a larger participation. They come along with abong mung iku for entertaining strangers who came from far.

Day three is called iku wur atak or iku pkang ishi meaning the final mourning rite. Here is usually the family member will gather in the compound of the deceased to decide on the future of the deceased family which includes stock taking of assets and liabilities. The eldest family member give directives on the management of the estate. Also, counselling of the family alongside consolation. Even future day for family meeting can be decided depending on the nature of issues on ground.

The above three days mourning does not apply to iku inak. Mortuary death is a one day affair with all the three days processes summarised into two days. The day of burrial is usually accompanied with a brief ceremony and defering mourning to a fixed date. On that day the activities will be as discussed for the second day above. At the end of the day mourning is concluded.

Tarok culture ascribe much respect to departure of members of a society. Mourning was total without any other activity except mourning. Infact on a day of communal work known as accippir or ram kpang and sudden there was death it cannot go on and all food and drink meant for it will be taken to the house of mourning.

That was tarok but there are social distortions of the entire concept with exogamous cultures over shadowing the tarok mourning rites. Also economic of the privilege few has created a diluted mourning traditions which promotes self pride with show off against communal spirit of grief moment. Death is considered a community misfortune that is collectively attended to with the given tarok traditions. Mourning in tarok now is a scaring project of showing who the deceased family are, from expensive casket, modern tiles grave, uniforms, sumpcious meals, expensive ambulances.

THE CONCEPT OF MARRIAGE IN TAROK NATIVE LAW AND CUSTOMS:

   The Tarok people are found in six Local government Areas in the Southern part of Plateau State. Tarok people has sizeable presence in neighboring Taraba and Nasarawa States. Like every other African society, marriage is the basic unit of family in tarok social system. It is known as nkam uchar. Under Tarok native law and customs, marriage is define as life relationship between two families as apposed to the western traditions which conceived marriage as a union between two people excluding all. This definition limited marriage to the partners only against all other interests. while to the tarok marriage is a family affair where the entire process is seen as family responsibilities. Little wonder, the concept of divorce is not known to tarok native laws and customs. Whenever, there is irreconcilable differences between a man and his wife, the woman may relocate to her parents house pending when the man is able to appease her by reassuring of his commitments to her before she returns to her matrimonial home. sometimes the woman may remain there as long as even over a decade, but in the circumstance the man can assess her and even raise children while in her parents house.
   A woman to a tarok is an indispensable companion that is considered weak which deserves petting with high tension lobby to keep her under control. however, in doing this, the tarok man has no tolerance for certain excesses which contemporary family system accommodates. There are defined rights and privileges of women that a man must observe. Any violation of these social norms generates sever social consequences. For example, the kitchen is regarded as exclusive monopoly of a woman which is located in amulok, female wing of the compound. Any act of trespass by the man into this area without express permission in the day time is absurdity that must be sanctioned. However, the movement of the man is permissible only in the night and it is normal because he may be on routine inspection of his wife's health otherwise except on emergencies.
   Also worthy of note is the fact that certain acts have cultural meanings attached to them. when a man picks his wife broom and throws it outside means that she should pack and go to her parent's house for proper re-orientation or better still if a man when serve with his meal complains of lack of insufficient salt taste in the soup means that she was not properly brought up by her mother. In tarok, it is an insult on the integrity of her home up bringing which her family may not take lightly. It is believed that a well groomed woman must assess the taste of the food and ensure that it is befitting before approaching her husband with it. These values are fast fading away due to influence of adopted western values which does not share the same value content.
The significance of marriage is captured by a display of onim gyi jam (play partners) during the funeral of a matured but unmarried adult. It is a traditions of mockery on the family of the deceased. Whenever an unmarried man or woman is dead, onim ga jam (play partners) will lay ambush at the gate of the compound armed with ashes (njwan) and igbongbar ( small round stone used in sharpening grinding stone). When the remains of the deceased bachelor or spinster is removed for interment women from play partners clan (ocha gyi jam) will throw a rolling stone known as igbongbar accompany by ashes after the remains bearer's foot steps saying 'curse is he who was born and never born, go and go forever, may this society never produce your type again'. This act is a satire that conveys the society disapproval for irresponsibility, because tarok traditions considers inability to marry as peak of in responsibility.
   This traditions underscore the tarok philosophy of marriage as mark of responsibility, which applies to most black societies. Marriage is the parameter to measure responsibility. An unmarried person cannot contribute to any discussion at meeting in Nkalang because it is believed that he or she has nothing to offer. Sometimes orim (masquerades) can intervene to impose marriage by compelling such people to come together as husband and wife which has actually worked. Such marriage is usually between matured people of opposite sexes who had demonstrated unwillingness to marry. Usually, the orim will move from their shrine known as ibong orim in the night, advance to the house of the lady with songs reflecting their mission. On arrival their intention is made known to the family head (unim gan zhi) base on traditional protocol. Then Orim will obtain permission from the father to accompany her to a husband's house because she has over-stay her welcome in the house. Unim gan zhi will oblige naturally, then orim will occupy the female wing called amulok, remove the lady and escort her to a man's house. The man in most circumstances will be her type, unmarried known as unim kpari.
    This type of marriage is known as npang uchar ko rim (masquerade solemnization). It is usually embark upon by orim as disapproval for contempt to the marriage institution. After this the groom will show appreciation by performing traditional rites (nna lifir orim) which is a covenant of acceptance. Thereafter, the groom will perform all necessary traditions of nim igwar (marriage rites) to his in-laws. The import of western civilization has impacted negatively on the tarok philosophy of marriage. The concept of free will, an integral aspect of the libertarian philosophy of individualism is western traditions. While Communism which focus on collective interest for the common good of all is the tarok philosophy. Today, this social control mechanism is limited to those who practice the traditional religion while Christianity frowns at it. While, Islam has this practice as part of its traditions, the only difference is that instead of orim, the parents are enjoined to impose the marriage on the matured but unwilling persons. The evolution of gay traditions which is fast gaining acceptance in the black culture is as a result of collapse of certain moral institutions that guarantee the existence of the family. Since culture is dynamic, then on coming ugly traditions of gay culture which is rearing its ugly head in western traditions is a great challenge to the marriage institution. Imagine, the Western Missionaries compelled our fore fathers to abandon polygamy just for them to replace it with same sex marriage where churches in Europe have been performing same sex church weddings. I prefer polygamy instead of gay because polygamy has positive value to family institutions but gay is counter productive. These developments is a threat to tarok family institution.
   In no distant future, the black race which embraced certain western values as part of religion will realize the deceit incorporated in the hidden agenda of colonialism which replaced our cherished heritage with some religious practices by smuggling their traditions alongside. For the tarok nation cultural revival remains the alternative because we cannot afford to be more catholic than the Pope. Its time we measure some of the western cultural practices with the roots of ou cultural heritage. Iam of the opinion that all our traditional practices that do not offended the basis of faith should be integrated into the church traditions but repugnant and offensive practices be discard. How long can we continue to provide refuge for mature and unwilling adults who had refused to take responsibilities but have a colony of girl friends with children born out of wed lock equivalent to the size of a class room yet the church lack the power to enforce responsibility except prayers. This neglect of responsibilities by the church will definitely encourage gay traditions. And to my mind the time cannot be better than now when the ovation is loudest.
Written by Solomon Selcap Dalung, LLB, LB, LLM.

IT SHALL BE WELL WITH TAROK.

It has been quite sometimes I have not been heard especially since the eruption of another unprovoked attacks on Tarok people in Wase. My silence is pregnant with a lot of reflections and boardroom diplomacy to unravel what actually went wrong.
   Sadly, these round of attacks took the patterns of history of Tarok struggle in Wase. It has always been in contention by those who met Tarok in Wase that they are settlers. Anytime they observed peace, progress and social stability among the Tarok people they will instigate some confusion around the status of Tarok in Wase to provoke crisis which will force the people to flee for safety. 
In the last four decades it has always occur whenever there is a political question to determine with votes then they will suddenly remember that Tarok are settlers. Who is a settler in Wase, the man who arrived in 1804 and met Tarok people in Wase or the Tarok man who was met there?
In 1983 general elections there was an attempt to kill late Baba Siman Mavo in Wase because of the same political reasons which consequently led to near war but for the intervention of the Late Emir of Wase who gave Tarok people justice and blamed the fulanis for trying stir the wasp nest. But six months after him in 2001 those who wanted to experiment the expulsion of Tarok from their land has bitter history to tell.
However, it is said that history has no lesson for Nigerians, here we are again with the same game plan and tactics simply because the Local Government elections is at the corner and Tarok will use their strength to determine leadership. Then Wase extremist want to activate their war machinery again against the Tarok man.
Is a Tarok man a settler in Wase let's be honest with ourselves? History has it that Ndam Lakan, Ponzhi Kumbuang was coronated in Jalingo Muri with the Emir of Wase on the same day. They were of the same status and both took their taxes and attend traditional council meetings in Jalingo. How can settlers be accorded such status by the colonial administration? The then Emir of Wase tried to dominate Ponzhi Ndam Lakan but the Tarok leader placed him appropriately. 
   Sadly, after the demise of this visionary father figure, Tarok people mortgaged this status for a ward head and till date it has remained so. Irritably, the Emir of Wase now coronates Ponzhi Kumbuang and in his palace. Where does he derived the authority except for our self greed and tall ambition we sold our birth right for a cup of fura. How will a Tarok man submit his head to be turban in a palace where in 2001 Tarok elders were murdered in cold blood. Today, the palace of Wase has not known peace because of the blood of Hon Gabriel Zhimwang, Inspector Danjuma Laven and others.
   Even after the 2001 crisis and the return of grave yard peace, the Tarok in Wase did not help situation because they exposed their underbelly by embarking on internal war. This personality feud actually de mystified the Tarok war myth. Some of them wrote petition against themselves and were alleging that Ponzhi Kadarko has an armoury equivalent to a division of Nigerian army. They went to the extent of demanding for the suspension of Kadarko Chiefdom simply because they lost their bid to the throne or dislike the person of Ponzhi.
As a result, two prominent Tarok leaders were arrested, Rev. Musa Nanbut and Chief Lot Nden and detained for 3 and 5 months respectively. This was how bad Tarok squandered the goodness of God and his favour. Till date there are Tarok in Wase that are loyal to the Emir of Wase and are advocating for the creation of Mavo district in place of Kadarko chiefdom. Officially, today the district head of Mavo is the acting district head of Kadarko and there are Tarok that pays homage to him.
   Anyway, the God of Tarok is living. All should know and note that Tarok owns Wase alongside other tribes they have been living with before the arrival of Madaki Hassan in 1804. No man born of a woman can move Tarok out of his land therefore it is advice able we embrace peace and live in harmony. For those who believe that they will trade their inheritance for material or political benefits they should remember that they will die and Tarok remains.
   To me Governor Jang is responsible for all that is happening because he suspended our chiefdom which gave rise to this round of crisis.
Lets us look up to God and refrain from acts that could turn the face of God from us. It shall be well with us. 
Bu dok utarok bu ya mako. Re upon a tim zing ku Tarok.

TAROK GREAT MINDS:NDONG OGA LAKA

   Today, we shall take a look at the profile of a great mind, leader and very wealthy tarok son of his time, NDONG OGA LAKA. The birth records of this wonderful man is a subject of oral traditions. Ndong was from Laka sub clan in present day Bwarat District. Tarok Oral narrations provided that Ndong oga Laka gave himself name. And the child, Ndong started to speak while he was less than six months of age. He was born with complete dentition in his buccal cavity. This mysterious child will pick the animal skin used as his cradle, tie it and around his waist and dance, singing, "mami dong, dong, dong, dong oga Laka" meaning Iam dong from Laka. The mother was the first to discover this mysterious development. She reported it to her husband who dismissed it as mere women phobia. As the child advances in age, this development became notorious, therefore, the community set up men squad to establish the veracity of the mothers claim. Therefore, the young Ndong was left along in the room while men squad was in hiding to prove this claim.
   Low and behold, the child was caught in the act. On noticing the vigil men squad he went back to status ante as a baby laying on the animal skin. As a result, Laka community was thrown into pandemonium. Onigbak ga Laka (Elders) decided that Ndong was a spirit child and not human, therefore, he should be banished into the river. But his father argued that he should be allow to grow so that Laka can see who he will be. On the strength of this the child life was spared with the community monitoring every stage of his development.
Fortunately for the father, Ndong grew up to be a very famous, wealthy and great personality. He had large herds of different livestock and indeed was a prominent father figure of his time. Oral history has it that before his demise, Ndong stepped his foot prints and that of his dog on a stop where he usually sat whenever he goes out to shepherd his flock. Those footprints remains on the rock till date in Kudong village, Laka in Bwarat Distict of Langtang North LGA.
   The tomb of this great icon is said to be in the very rock he left his footprints.
Ironically, this tourist exploits with enormous potentials has remain neglected till date. In preserving tarok culture, history must be placed in proper perspective.
With this little contributions, I invite contributions, criticisms, ideas that will assist in documenting the life and times of this wonderful father of tarok, Ndong oga Laka.

THE ORIGIN OF THE TITLE 'IGBARMAN OTAROK':

Many may have wondered why some body could opt for such a dread title. To many it's over ambition spurred by self styled pride. While some people considered the name as actualization of modern traditional religion spear headed by an unknown personality who is promoting pagan worship in Tarok land. Igbarman in Tarok means thunder and for a man in his late forties to accept it as both title and name is unfathomable.
After, so many years of silence and unprecedented attacks with criticisms, it is right time to break this silence for the benefit of humanity otherwise I owe nobody explanation for my actions or in actions.
   After the crisis that affected the Tarok nation from 2001 to 2005 with attendant consequences on socio-economic advancement, the Plateau State government conveyed Plateau Peace Conference with two delegates each from every ethnic nationality that configure the state. Late Chief Ezekiel Selzing and General Jeremiah Timbut Useni were elected to represent the Tarok nation at that history making assembly. These Tarok sons indeed made otarok proud because of the quality of presentation, debate and defence of issues that affected tarok interest. It should be noted that these two leaders were able to influence the thinking of other people of plateau to support the corporate interest of the state instead of viewing the crisis as a desirable consequences of Tarok expansionist tendencies. It was the contention of fulanis in Wase synchronized by some neighbouring ethnic nationalities that tarok nation has penchant for territorial expansion. it was speculated by mischievous historians that Langtang South belonged to the geomai but the tarok annexed it as their territory and that a demand for Kadarko Local Government was part of the grand design to expand their influence so as to take over Wase. This was the campaign of calumny that gathered momentum which exploded into full scale crisis. I will reserve another time to put in proper perspectives the history of Langtang South and Kadarko. At the close of deliberations, the conference determined the status of the state resolving that plateau belongs to the plateau entities and no any other group has concurrent interest with them.
   At this point, an octogenarian Hausa leader who sought for audience to address the Conference. After, serious debate, he was granted the right of audience. The submission of this Hausa elder formed the fulcrum of cultural revolution in my personal life. According to him, plateau people have confirmed their hypocrisy before the whole world. He stated further that plateau people have nothing culturally expect Hausa/fulani civilization. They used hausa language for communication, trade, social development and even to convert people to their religion. He argued that Hausa mode of dressing as been adopted for our traditional rulers, title holders, even coronation of of traditional rulers is based on Hausa traditions. According to the Hausa octogenarian, plateau people have no moral basis for disliking anything Hausa when they relied on hausa mode of dressing for outing. He said so many things that may seems derogatory but indeed they are hard facts. Having listened to this, I was infuriated that all while I have been pretending to be Tarok while in truth I was a colonized Hausa man.
   This development was the turning point in my world view of the role culture play in the development of true identity. I spent the whole night reflecting but finally resolved to be Tarok and not ugwai or nasara otarok. Also, I decided to champion a crusade for cultural consciousness with practice. To achieve this I needed something unique that people will dread it. Of course this has to go with an intimidating regalia that will subdue protagonist of either Hausa or the so called orchestrated western values. The title of IGBARMAN became obvious as the only weapon that can devastate all anti cultural forces.
   Therefore, I took the title by self and carried my igugor with a unique staff of office to match and that is the begging of great tribulations for me. There is no form of attack I had not face but because of my sincerity of purpose, all failed. Even some men of God had invoked holy ghost fire to consume me but heavens originated this revolution therefore, that was to no avail. To complement their mischief against this popular course, some people blackmailed me as not been a Christian. This did not deter me because, my spirit and the spirit of God bear witness that Iam a child of God. therefore, Igbarman need no human approval for my actions, since I know yhe God Iam serving.
   Envy became matured when some people noticed the rising popularity of my campaign, therefore, they dragged me before the late Ponzhi Tarok. The crime was that I gave myself a title but the Ponzhi asked them who was willing to accept the title and there was none. He therefore resolved that he has adopted the title of Igbarman for me and that I should prepare for formal coronation.
   I declined and thanked him for the honour done me by standing for justice. I appealed to him that let the title be celebrated only by Tarok people because my mission is not self seeking relevance but to effect a change. I also requested that Iam still young and will not stand to watch injustice perpetuated on the people, meaning I still spit fire then the corronation must be suspended if God spares my life to be an elder with grey hairs then I can accept coronation but for now let it be as suggested. The late Ponzhi appreciated my position and also wish me well as I contend with the challenges that goes with the title.
   The title today is the most famous in Tarok nation so much so that most people do not know my real name. My name is SOLOMON SELCAP DALUNG, the igbarman otarok, the only child of his mother and by the special grace of God a catalyst of social, political and cultural changes. I want to be remembered as somebody who had apportunity to live and live his live his own way. when I died I want tarok people to moun me by saying now that Igbarman is gone we can have breathing space, aga cit na ijul, because I know that my activities is thunderous but no retreat no surrender, the right thing must be done for human society to be better for all.
   I will conclude that you cannot be relevant in your society without selflessness. My great ambition in life is to be a Tarok leader and nothing else. Thank God today, there is no Tarok that don't know igbarman. To God be the glory. Amen.

THE CONCEPT OF A SUPREME BEING IN TAROK PHILOSOPHY:

The concept of a Supreme Being who created heaven and earth is known as INAN. Anthropological studies indicated that this concept existed in tarok civilization many years before the advent of Missionary activities in Tarok land. Therefore, knowledge of the existence of God was an integral component of tarok traditions, culture, morals, language and folklore. This belief has been with tarok traditional worship before the advent of western dis orientation of the value system. At every traditional worship point or libation, tarok will seek the favour of God by saying 're inan akam mmok ogan bin meaning, may God accept his prayers.
   Also at traditional funeral rites of a departed one, tarok will advise the soul of the deceased by saying 'ga,ga asel vo pe fit te bi nna, anaro vo pe butbut te aga tar gbantar, meaning as you proceed follow the narrow way but the broad way ends in eternal disaster. When Christianity came tarok has no difficulty in welcoming the missionaries after Karl Kumn and his team were chased out of Wase and the first Church building was burnt down in 1907. As a result they relocated to Langtang. While welcoming the Missionaries Ponzhin Mbin admitted the God of the missionaries is strange and who knows what it has for the future of his people, therefore he accommodated them by even surrendering shrine and house for the establishment of the new religion. The first church building and the missionary compound were constructed by the traditionalists because when the missionaries arrived there were no Christians. 
   There was cordial understanding between the two faiths with Ponzhi Nbin routing his request through ancestors while the Missionaries and Christians through Christ. Interestingly, the Missionaries respected traditional practices and were willing to assist Ponzhi Nbin during nche orim and ibyari. Oral narration has it that the whites (onasara) gave Ponzhi nbin iyem ibyari and nche orim through out his stay in tarok land. And that the missionaries usually visit Ponzhi Nbin at abam on such occasions. In return Ponzhi Nbin and his elders reciprocate on similar Christian occasions with the Missionaries always giving iyem kang to him. This practice of giving iyem ibyari exist till date where on such occasions the Local Government Council give Ponzhi Nbin iyem ibyari which is a bag of grains and goat.
   This wonderful relationship accounts for rapid growth and development of Tarok people. Christianity developed like a wild fire with Tarok people taking over missionary roles from the whites. The Missionaries while leaving for Gindiri told Ponzhi Nbin and Tarok people that 'for accepting the gospel blessings shall not depart your land'. Of course, Tarok is reaping the great benefits of the gospel.
Our fore fathers knew God but it was their method that differ with Christianity which early Missionaries recognized and exploited maximally. Today, paradigm shift in this social relationship has generated acrimony that stalled progress. Fanaticism and intolerance has displaced love with mutual respect for one another. Gangsterism has replace the core values of traditional practices where vandals and hooligans desecrate traditions with utmost impunity. In the zeal to make disciples, the modern Church has adopted confrontational evangelical methods synonymous to jihad. Instead of adding value to the gospel, it has created acrimony between Christians and non Christians especially traditionalist thereby hardening non believing community from accepting it. Self pride, glory seeking with crave for material accumulation the has squandered the good will developed by Tarok founding fathers.
   For Tarok to impact positively on both internal and external harmony there is urgent need to review these unwholesome trends of employing historical analysis. It was love shown by early Missionaries that convinced Ponzhi Nbin about their message, no wonder, the Bible says, without love, nobody can please God. The Tarok Church must embrace love to enable it lead the people accordingly. While, the culture and traditions of the people which did not offend christian faith must be preserved as part to enhance easy integration.
The decay in moral values and mental bankruptcy has compelled Tarok deviant minds to strayed into obnoxious philosophies of denying the existence of God. This anomaly is exotic to Tarok traditions because it seek to question the basis of faith. Atheism to Tarok is like declaration of war on the people by seeking to replace established traditions with anarchy. It is unacceptable as it is a threat to peace, unity, social harmony, tranquility and cooperate existence.
Tarok is like the Israelis they did not only know God but own Him as their God.