“WE HOLD JONATHAN TO ONE TERM VOW” - EX-PRESIDENT OBASANJO'S SPEECH AT THE PDP PRESIDENTIAL CAMPAIGN GRAND FINALE [26-March-2012]

Mr President,

We are here because we believe in what I call Nigerian dream. Mr President, we from the South West we were the first to collectively stick out our head to say this is the way, and what is the way? ''The way of Goodluck Jonathan for Nigeria. A Nigerian dream entails collective aspiration, collective hope, collective objective, collective target and collective fulfillment . It also entails our communality. And what is our communality in Nigeria? What is the communality between me and my brother from Sokoto? What is the communality between me and even my brother from Yenagoa?  What is the Communality between me and my brother from Maiduguri? What is the communality between me and my brother from Badagry or even from Ekiti? It is Nigerian identity. Nigerian Identity! That is our communality.

If you say the communality is that we belong to the human race, so do the Europeans, so the Americans, so the Asians. But we are one communality, one identity, Nigerian identity. If we have a common identity, then we can have a common Nigerian dream.

For me I see a Nigeria dream of land of unity in diversity. For me, I see the Nigerian dream in equal opportunities for all Nigerians; land of freedom and choices; land of prosperity, fairness, peace and justice; land of love, care, harmony among its people; land respected internationally and playing its rightful role within the comity of nations and land where no one is oppressed, discriminated against, enslaved or disadvantaged.

For instance, let me go to an element of one of the aspects of the dream. When I was a young man, leaving secondary school, there was only one University in Nigeria. The opportunity for young men to go to university in Nigeria was then limited. Today there are 117 Universities in Nigeria expanded and enhanced opportunities. We have to match that with opportunity to access to employment and to good living standard. Your excellencies, this I believe is attainable and as a political party we in PDP have dreams. ''We have set about actualizing our Nigerian dream. You will see this in the formation of PDP. The history of the PDP speaks for its self. The constitution of PDP, the manifesto of our party and the performance of our party so far. We have set our hands on the plough and there is no looking back for PDP.

Drawing from our national Constitution which upholds Federal Character, we are the only political party that enshrines Federal Character in our Constitution through zoning and rotation.

And we should be proud of that. For us and for the foreseeable future that remains sacrosanct, I am an apostle of Federal Character under Murtala/Obasanjo administration and I cannot now preach anything different. The accident of history of the recent past must be understood for what it is, an unexpected situation and PDP as a party has addressed that issue.

At the last meeting of BoT of our party last Saturday, the issue was tabled by the president as it was raised by three distinguished members of our party a day before that BoT meeting with the President. I was mandated to take up the position of the party with the three distinguished members of our party who raised the issue. They are General Ibrahim Babangida, General Aliyu Muhammed and Alhaji Abubakar Atiku.

The following day, that was last Sunday, I took up the matter with General Ibrahim Babangida who expressed to me that the issue is not the accident of history but rather it is the issue of perception in some quarter that Federal Character, zoning and rotation as established and practiced by PDP have been jettisoned and permanently cancelled.

I on behalf of the BoT allay the fear and I promised a public report while he briefs the other two party members with whom we saw the president on the eve of the BoT meeting.

What am I saying? What am saying simply is that Federal Character, zoning and rotation in our party is alive and kicking. I personally see the practice of Federal Character, zoning and rotation of key political and governmental positions and offices by the PDP, if it will continue to be the ruling party in Nigeria, I see that position beyond my life time. It will only happen when unity, stability and democracy have been established with full confidence and trust by every body in the system and within the polity and among the participants for factors of competence, performance and track record to become predominant. PDP should be praised for being the only party that enshrined Federal Character, zoning and rotation in its constitution and also practicing it.

PDP has brought stability and substantial predictability to the polity and to the system. I do not know who will be the President of Nigeria after Dr. Goodluck Jonathan. That is in the hand of God. But with the PDP policy and practice, I can reasonably guess from where in terms of section of the country from where the successor to President Goodluck Jonathan will come and no internal democracy or competition will be hereby destroyed.

The recent resort to sentiments and emotions of religion and regionalism is self serving, unpatriotic and mischievous to say the least. It is also playing on dangerous emotive issues that ignite uncontrollable passion and can destabilize if not destroy our country. It is oblivious of the sacrifices others have made in the past for unity stability and democracy in Nigeria in giving out their lives, shedding their blood and in going to prison. I personally have done two out of these three sacrifices and I am ready to do the third if it will serve the best interest of Nigerian dream.

Let me appeal to those who have embarked on those dangerous roles to desist from taking us on a perishable journey. A common identity as Nigerians there is more that binds us than separate us.

I am a Nigerian born a Yoruba man and  I am proud of those identities, as they are for me complimentary. Our duties, responsibilities and obligations to our country and citizens and indeed as leaders must go side by side in our likes and demands. There must be certain values and virtues that would go concomitantly with our dream.

Thomas Payne said and I quote "my country is a world." For me my country I hold dear. On two occasions I have had the opportunity, thanks to God and thanks to the people of Nigeria, to work for my successors in the government of Nigeria.  On both occasions, I never took the easy and destabilizing route of ethnic, regional or religious consideration rather I took the enduring route of national, uniting and stabilizing route. I worked for both President Shagari and President Yar'Adua to succeed me. Not just because they are Muslims, northerners or Hausa /Fulani, but because they could strengthen the unity, stability and democracy of Nigeria. We of course, with all the displeasure of ethnic chauvinists for doing what is right for our country, that is in the nature of the burden of leadership. A leader must lead no matter whose ox is gored.

In the present circumstance, let me reiterate what I have said on a number of occasions, electing Dr Goodluck Ebele Jonathan in his own right and on its own merit which is there to be seen as the President of Nigeria will enhance and strengthen our unity, stability and democracy and it will lead us towards achievement of the Nigerian dream.

We are impressed with the report that Dr Goodluck Ebele Jonathan has already taken a unique and unprecedented step of declaring that he would only want to be a one term President. If so whether he knows it or not, that is a sacrifice and it is statesmanly. Rather than vilify him and pull him down, we as a party should applaud and commend him and Nigerians should reward and venerate him. He has taken the first good step, let us encourage him to take more good steps to achieve what we need to achieve for this country by voting for him in landslide victory as the first elected president of Nigeria on basis of our common Nigerian identity and for the purpose of actualizing the Nigerian dream.

God bless you all.

THE TRADITIONS OF NSAR NGAT AMONG TAROK PEOPLE:

Culture has been defined as the sum total of peoples way of life. The World English Dictionary defines culture as the total of inherited ideas, beliefs, values, and knowledge which constitutes the shared bases of social action, or the total range of activities and ideas of a group of people with shared traditions, which are transmitted and reinforced by members of the group: the Mayan culture. 

According to Dictionary. com traditions means the handing down of statements, beliefs, legends, customs,information, etc., from generation to generation, especiallyby word of mouth or by practice: a story that has come downto us by popular tradition.

From this background, it is certain that human behavior like dressing, belief, language, economic activities, marriage, procreation, socialization, agricultural practices and host of social responses to dominating the harsh environment for survival can be summarize as culture. This concept has been ascribe fetish value among modern tarok people. As a result cultural practices are fast paving way for western values. Traditions which is the peoples way of doing things over a long period of time is not spared by this way of thought. The focus of this write up is to attempt to do justice to one of the significant tarok traditions that have survive modern western thoughts of some scholars and public commentators.

Ngbat is a multi colours belt with a predominant white colour use by the tarok people on different occasions and different purposes. This traditional belt is local weaved by the people and has the following values:-

1. whenever a person lose any of his parents, the maternal uncles known as okyan will tie the belt around the waist of the last child of the deceased meaning that they share with them their moments of grief and that the demise of any of their parents does not end their social ties. It also way of conveying the maternal family's condelense to the bereaved family. The nsar ngat tradition is done immediately after the deceased with have been committed to more earth.

2. Another occasion when ngbat is used among tarok is whenever a person excels in his endeavors. Here, ngbat is tie as mark of honour and it is usually at a gathering of the community or family. At this occasion the most senior member of the family or society performs the traditions, where he is too old or indisposed he can delegate the responsibilities to another person. The significance here is that the community or family is expressing their joy for making them proud. Usually it is a celebration of success and the person may be dressed with other traditional costumes like leopard skin, bow and arrow as mark of victory. Tarok people has lot of respect for the leopard skin, according to oral narration it was the commonest animal the people subdued to occupy their present location. It is also believed that the tarok people equates their behavioral pattern to than of the leopard. Of course, the unassuming disposition of the leopard that usually leave surprises with damaging consequences whenever it faces challenges is a tarok attribute.

3. The third occasion when tarok people use ngbat is when a person is to face challenging assignments, the community leader will tie ngbat around his waist signifying courage of confronting the situation. Here, the person is assured of his peoples support in whatever challenges he will undergo.

THE.DAWN OF A NEW TAROK NATION:

Events of 2001-2005 reconstructed the world view of tarok people,The nation was catapulted into unjustifiable progom. The social convulsions was inflammed by ethnic/religious bigotry which dealt collasal damage to corporate psyche of this bantoid race. Being the only benue-congo ethno phylla in the 45 ethno phyallum of the geo political configuration known as Plateau state, the conspiracy was seen by all as justifiable end of a domineering group. Instead of sympathy, the tarok received condemnation from their neighbours as paying desirable price of expansionist tendencies. Women were raped or taken into force marriages. Children were taken slavery , while youths were annihilated and men maimed and killed. The properties of tarok were either taken or destroyed. They were forced out of our natural settlements and reduced to refugees in their father's land. 

Nobody was on their side except GOD. Idinchi inan ga riri. Tarok cried out to God in heaven and He answered. Today they're are liberated and living peacefully.
Even though they may have not recuparated politically, adversaries should celebrate their absence from the political landscape with great sceptism as tarok remains an indispensable force in socio political configuration of this nation. Events are fast unveiling folly's of antagonists of tarok nationalism. The younger generstion must realize these realities so as to resist the temptation of submitting to contemporary paolitical intrigues which is deceitful. More so does not even contemplate tarok's interest. We hold sacred that the power of evil over good is temporal. As a people we have been fair and just in our relationship with our neighbours but what are we getting today in return: hatred and discrimination.

It may sound funny but it is the truth. The up coming generation must draw curtain to bad history and treat tarok ladies with genuine love, care and concern to rebuild confidence otherwise, the younger ones are already scared and may not be willing to have any thing to do with tarok men. Afterall, the co lour of a yellow leave is a warning to the green leaves.

It may sound funny but it is the truth. The up coming generation must draw curtain to bad history and treat tarok ladies with genuine love, care and concern to rebuild confidence otherwise, the younger ones are already scared and may not be willing to have any thing to do with tarok men. Afterall, the co lour of a yellow leave is a warning to the green leaves.

It is a pathetic situation that some people because of glorified slavery status which confer control of some pea nuts in the houses of some of these politicians they have decided to even sacrifice the future of the families in defence of their stomachs. This is how bad human beings have been dehumanized.

It is a pathetic situation that some people because of glorified slavery status which confer control of some pea nuts in the houses of some of these politicians they have decided to even sacrifice the future of the families in defence of their stomachs. This is how bad human beings have been dehumanized.
In view of all these, there is great hope for a relaunch which requires men of courage,proven integrity, vision, determination and above all selfless young leaders to champion the movement of tarok nation from the shackles of poverty and squalor. They must be free from greed, clannish chauvernism, opportunism, deceit and coveteousness. 

The dignity of human person must be taken seriously against the back drop of worship of materialism. Political leadership should no longer be used as spring board to greatest or an avenure to re brand new generation oppressors who will not look different from the old order. As it is today, tarok politics is poverty allevation where people without any definite devlopment plan aligned themselves with men in power to hijack leadership just to encourage mediocrity where patriotism has been compromised, while the overriding consideration of tarok groans for attention. 

This despicable state of affairs remains issue of mere bear parlour attitude with many mjddle class tarok younger generation indicating concern with little effort. Frank Fanon once stated that 'the future has no pity on those men who posses the exceptional privillege of saying word of truth to their oppressors but chose to take refuge under silence, mute indifference and sometimes cold complicity'. Of the risk of challenging injustice is great but how long shall this continue. It may look like our general has surrender to political slavery. However, as people who know God we should re enforce our courage and refurblish our patrotism with the Biblical saying that 'you shall know the truth and the truth shall set you free.'
Looking at the magnitude of decay in the social system, one may be tempted to postulate that hope is not close by. Our tarok ladies are at best the equivalent of the Italian sex workers manipulated whimsically for the satisfaction of the male greed. Even those that have conquered the mental battle must subscribed to bed test to secure employment even in Civil Defence, Peace Corps or Operation Rainbow. Yet. the very people who perpetuate these atrocities are front burners of demeaning the integrity of the tarok lady or at best portraying them as lacking in character to be house wives. Therefore, they pick foreign women for their children or dis encouraged their children from marrying them. The implication of these is that tarok has a battalion of matured unmarried spinsters carrying the status of senior aunties.
The standard of education has completely fallen. In order to add salt to injury, tarok political god fathers and mothers patronized men of little or no knowledge as fronts. in doing these they have rubbished the essence of education. Since, it does not require education for them to submit names of their surrogates for appointments. These caliber of people loot local public treasury to own choice properties while graduates room the streets without work and this does not matter because their parents are not known or they belong to a clan or that they have sympathy for opposition party. Even some people are carrying the cross of the sins of their parents. Of course this conspiracy against education can only confer advantage on the children of the privilege few who benefited from community efforts but are bent on creating dynasty.
However, Tarok will rise again and occupy its rightful place amongst commity of promising nations. The Nehemiah of the new vission must be men and women of resillient character full of passion to succeed. Men and women of unrivaled courage.

Their focus must be directed by love and care for their people. In this case, humility will be their energy while patriotism is their religion, where equity, justice and fair play shall be the foundation. A society where nobody shall be judge by his clan or his social background but by what he can offer for tarok nation. I HAVE THIS DREAM TODAY.

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.

ECHOS FROM LANGTANG SOUTH: CITATION OF IGBARMAN OTAROK

Barrister Solomon Selcap Dalung is a Law Lecturer in the Department of International Law and Jurisprudence, University of Jos, Nigeria. He was the Chairman, Langtang South Local Government Area of Plateau State.

'Igbarman Otarok' meaning 'the thunder of Tarok land' a chieftaincy title that is people driven, nurtured by the people for the people and generally celebrated by the people to make the fire brand Human Rights Activist a house hold name.

As Chairman Barrister Dalung paid his dues well, having brought accelerated development with shortest time to make the difference, apart from sending smiles to the faces of the the long denied and highly depressed people of the Local Government Area who are faced with acute water shortage, natural disasters and lack of social amenities.Lecturer, Human Rights Activist and Patriot, Barrister Selcap Solomon Dalung was born on the 26th September 1964 at Sabon gida town in Langtang South Local Government Area of Plateau State. The child who  grew up to outstanding, an impeccable Nigerian, a Patriot, a dogged Freedom Fighter, Human Rights Activists and a Scholar was named Selcap Solomon. 

Barrister Selcap Solomon started receiving his early training under his parents who were well- cultured and strict disciplinarians to give him a future and hope.He was thought to appreciate the dignity of man and the necessity of human interaction as enshrined in the culture and traditions of Tarok people. He however, started receiving formal education at Local Education Authority Primary School Sabon gida in 1971, where he completed in 1977. He proceed to the famous Government College Keffi from 1977 to 1980, where he had to abandoned his secondary education due to poverty. Dissatisfied by his low level of education, he enrolled for Extra Murals School in Lafia from 1989 to 1990, where as Biblical Moses, he displayed exceptional qualities by clearing the General Certificate of Education, Ordinary Level to lay the solid foundation for the liberation of his people in particular qand humanity in general.

Having identified the potentials of dynamic leadership in him to serve as voice of the voiceless, Selcap Solomon Dalung in 1991 gained admission to study law in the University of Jos and graduated in 1999. In the spirit of not how-late one one started but how well he ended, Barrister Dalung swiftly re enrolled at the University of Jos for his Masters in Law from 2005 to 2008, after his successfully graduated from the Nigeria Law School Bwari- Abuja between 1999 and 2000.
Virtue does not clamour to be acknowledged, it is ther for all to see. This aphorism summarizes the life of one of the most visionary leaders, the indomidable and out spoken lawyer, lecturer, and human rights activist, the anti-corruption crusader.

A golden fish has no hiding place. This saying depicts the life of Barrister Solomon Selcap Dalung, who at every stage, had to curve a niche for himself as he had one lesdership role or the other to place, such includes:
Financial Secretary, Caretaker Committee, Law Student's Society Faculty of Law, University of Jos from 1992 to1993, Welfare Secretary, Student's Union Government (SUG) University of Jos from 1994 to 1995, and Secretary General Plateau Youth Forum (PYF) from 1996 to 1997, Secretary General, Pateau State Youth Council (PYC) from 1998 to 1999, Founding Preident, Plateau Law Student's Association (PLALAWSA) from 1999 to 2001, National President, Jwakbar Community Development Association (JWACOMDA) from 2003 to 2006.
Due to dinct of hard work, patrotism, selfless service and a burning passion to set free the oppressed, the eloquent lawyer became Chairman, Plateau Peace Movement for the Sustenance of Democracy from 2004 to 2007.
Honourable Barrister Solomon Dalung has attended many leadership training progammes which include, "Youth Conference on Nigeria in the twenty first Century" by Yakubu Gowon Centre at National Women Development Centre, Abuja from 13th to 17th September 1994, "Human Rights Training in Nigeria" organised by Constutional Rights Projects at Gateway Hotel Otta, Ogun State fro 30th August to 3rd September 1996, "Transparency and Good Governance" oeganised by Centre for Constitutionalism and Demilitarization, held at Dayspring Hotel, Wuse Abuja from 25th to 30th July 2004 amongst others to sharpen his horizon as a tested advocated, Comrade, human rights advocate, and anti-corruption crusader.

The Igbarman's Public service experience include, Prison Officer, Nigeria Prisons Service from 1980 to 1999, Personal Assistance to Adviser Emeritus to the President of the Federal Republic of Nigeria, Chief (Dr) Solomon Daushep Lar, CON, 2000 to 2003, Leagal Officer II, Legal Department, Prisons Headquaters Abuja, 2003 to 2004 and Lecturer, Faculty of Law, Department of International Law and Juruspridence, University of Jos, Nigeria, 2004 till date.
Solomon Selcap Dalung's immmense contributions as student activist, a comrade, a youth activist, a freedom fighter, and a human rights defender did not go unnoticed as such selfless service earned him numerous honours such as the "Comrade of the Year" Award 2005 by National Association of Nigerian Students (NANS), for his contribution to education in Nigeria, "Advocate per Excellent" Award 2005 by National Science Student's Association, University of Jos for his immense conributions to the defence  of the rights of the massses, the "Danmasani NAPSS" a title conferred on him by the National Association of Plateau State Students in 2006, "Icon of Justice" Award 2006 by National Association of Plateau State Students, University of Jos Chapter for been an epitome of justice, equity and fairness. "Peace Award" 2007 by International Centre for Reconciliation Nigeria in recognition of his contributions to the success of the Centre's 2007 Football for Peace Tournament in Plateau State, Nigeria, "Doyen of Democracy" Merit Award 2008 by Gbak Community Development Association (GCDA) for his immense contributions to development and sustenance of democracy, "Advocate of Peace and National Unity" Prestigious Award 2010 by Nigerian Society of International Law, Ahmadu Bello University Zaria in recognition of his contributions to National Peace and Unity, "True Nationalist" Award 2012 by Zamfara Indigenious Progressive Association on the occassion of the 4th Zamfara Merit Gold Award.
This rear gem of our generation is a member of member of many proffessional bodies, which include:
i. Member, Nigeria Bar Association (NBA)
ii. Member, Academic Staff Union of Universities (ASUU)
iii. Member, National Association of Law Teachers (NALT).

A highly resourceful personally, Barrister Dalung is upwardly mobile lecturer, an activist of unequal yoke, a legal practioner, whose versality is a great asset to tarok nation in particular Plateau State and the nation in general. According to him "what is worth doing is worth doing well and no task should be accomplished halfway" the principles he demonstrated as Chairman, Lnagtang South Local Government Council.

Honourable Barrister Dalung has curved a niche for himself when it comes to tradition and cultural promotion. He is well known for his irrevocable condemnation of the use of borrowed traditional titles in tarok land. a strong advocate of giving the equivalent of such titles in tarok language as depicted in his mode of dressing.

Produced by Pius Nden Dalen of  Information Unit, Jos North Local Government Council, Plateau State.