IS THIS THE RESCUE MISSION WE WERE PROMISED IN TARABA?

As Tarabans, have you ever stop and wonder about the political situation since the mantle of leadership was given to Arch Darius D. Ishaku? After my own reflections, the most common feature of his administration is recycling people in his cabinet. Is recycling people in political affairs of Taraba state, the rescue mission Gov. Darius promised us? I am beginning to feel that Taraba would had fare better under the APC change of Sen. Aisha, than the so called Rescue Mission of PDP’s Darius, let face it, so far how is Taraba faring under the rescue mission? I guess if Tarabans will be honest they know that nothing is working, the only achievement of the rescue mission visible even to the blind is only the appointment and recycling of overused and unproductive individuals as special assistance and advisers to the governor, in most of his appointments from all the local government in the state, the governor only appoint individuals that have held one post or the other in the past, for instance some of the people Gov. Darius found worthy to recycled in his administration as assistance or whatever they are called from Zing local government are as follows:

Kashomba Christopher former chairman and now care taker chairman zing local government

Justine Kwanti former vice chairman now assistance

Yusuf Iliya former PDP PRO now assistance

Haruna Konko former CTC now assistance

Alexander Senlo former chairman now commissioner

Anthony Jellason former commissioner now SSG

Kallamu Alhamdu former chairman now assistance

Yohanna Hamawa former CTC now assistance

Paulinus Ganya former chairman local government commision now member Taraba Agricultural produce marketing agency (TAPMA)

Francis Tokolon former councilor now assistance

Mary G. Manzo wife of the former Sen. Now assistance

John Simon Jatutu many times adviser still there

Abubakar Dayi, etc etc

Mr. Rescue Mission what is wrong with injecting fresh blood like us into the system, why stick to the mundane and outdated prototype? Is the recycling of these overused and un-productives the rescue mission you promised Tarabans?

The driver of the Rescue Mission should not give us impression that we the youth wasted our precious time voting and standing by him when APC wanted to swindle him out of the office, because recycling these old prototypes that have nothing to offer will not bring progress and development to his administration and the state as a whole, by the way local government election and 2019 election is by the corner and we still have decision to make regarding PDP’s and APC’s fate in the local government and state level of the state, please be aware Mr. Rescue Mission.

vogaren: I AM FORESEEING TROUBLE AHEAD

vogaren: I AM FORESEEING TROUBLE AHEAD: I am saying this from an informed position as a philosopher, I am worried at the number of youth having assess to locally manufactured ...

I AM FORESEEING TROUBLE AHEAD

I am saying this from an informed position as a philosopher, I am worried at the number of youth having assess to locally manufactured gun under pretence of joining hunters (Ma Harba) association, it seems we lack people with foresight in Zing, because nobody is questioning real motives of this youth joining hunters association except few of us that are reflective mind/thinker, by the way I thought being a hunter sometimes has to do with a family history,  do we even have forest or place of hunting in Zing? Where are the hunters going to hunt? What are they going to hunt?

I appeal to reflective minds to dig and speak up because insurgency usually starts in this form, Boko Haram started like a religious movement and we have seen the effect. The wise people use to say a word is enough for the wise

ZING CHIEFDOM CONTROVERSY: THE CONTINUOUS STRUGGLE

 

Recently i wrote an article titled “Zing Chiefdom Controversy: Kpanti or Emir” the article which was published by the eagle online on the 3 Nov. 2015, delved into the Zing chiefdom crisis and its causes, some causes of the Zing Chiefdom crises then itemize by the article are

1.   Removal of the Mumuye symbol; i.e. the Lion statutes in front of the kpanti’s palace. It was said it is against a particular religious teaching or belief to places statute in front of the palace

2.   Religion became a criteria for giving a traditional title; and such titles are given within some religious celebration or feast instead of belle festival or any Mumuye festivities

3.   Selling of traditional title if an individual do not belong to the liked religion

4.   Displacement of Kuru kpanti with 22 kings makers that includes Sarkin Hausawan Monkin and Sarkin Hausawan Zing

5.   Change of names; (1) from Zing traditional council to Zing Emirate council (ii) from kpanti Zing to Zing Emir

This present article will still take a look at the continuation of this crisis, after the first crisis, Zing people were given the person they wanted to become their new Kpanti Zing, in the person of Alh. Suleiman Ibrahim Sambo. Normally the struggle supposed to be over Yet the crisis is not over, one of the the recent cause of the uproar again is the Northern Knot used as part of the symbols in the front of the Kpanti’s palace, as can be seen in the picture above, the meaning of this knot is not known to many people so they gang up and removed it, this and some acts of purifying mumuye culture have pitched zing youth against people in seat of authority and government offices, for instance if you are a mumuye youth trying to joint police or Army especially as they are recruiting now, some officer in zing that supposed to sign some forms for you will refuse to sign the form for you or if they sign you must come with somebody, or it will be done with series of begging, why? simple because Mumuyes have been tag as “dodo People” fighting for their right has turn to crime in the eyes of those who think being in authority gives them right to deny others their rights. This is not only happening with the police and army recruitment a lot of Mumuyes who are not even part of this acts are facing persecution in one way or another because their brothers are fighting to clean their culture from outside influence, Mumuyes should know that the struggle is not over other means of fighting them has been strategies, if those in authority refused to do something about this trend of tagging mumuye youth, refusing to sign forms for them in some offices and denying them some opportunity well it might be too late to cry when the head is off.

Back to the issue of northern knot, what does it stand for? As a philosopher, I asked about its meaning, its roles in mumuye chiefdom and none could tell, all they tell you is “alaman Arewa” after some digging i found  Moses Ochonu Explaining the meaning of northern knot  in his article title “Unity in Diversity: Palace Art in Nigeria” the Northern Knot (Dagin Arewa). This motif, a familiar fixture in many Northern Nigerian artistic works, is a weave of intricately intersecting knots that signify the bonds of political unity envisioned for Northern Nigeria. The Northern Knot is such an emotive symbol of Northern Nigerian power and political identity that it was adopted by politicians led by Alhaji Ahmadu Bello, the first premier of Northern Nigeria and the holder of the prestigious Sokoto Caliphate traditional title of “Sarduana.”

The symbol was adopted in the 1950s when Nigerian elites were preparing for political independence from Britain. This unity in diversity is encapsulated in the “One North” philosophy that was used to fight for representation and privileges for Northern Nigeria, and to counter what was perceived as Southern Nigerian persecution and political domination.

...Since the Sarduana’s death in a military coup in 1966, the Northern knot has become a stand-in for Ahmadu Bello and his politics of Northern unity. Ahmadu Bello’s approval of the knot for use as a Northern Nigerian coat of arms and seal of authority gives the symbol additional importance. Its deployment in settings of aristocratic power like the ... palace performs both a political act of invoking and recalling Ahmadu Bello’s clout and affirming the authenticity of the palace’s uniquely Northern Nigerian prestige.

The fundamental question is what benefit has mumuye person derived from being politically in the “ONE NORTH”? Apart of the segregation and religious sentiments we experience everyday, is there anything good in this political arrangement called “ONE NORTH”? the tribal people like Mumuyes are always behind, underdeveloped, the progressive are not tribal people, By the way must that symbol be in every palace? If Mumuye people object to the symbol because it has no significance to them let it be removed, why are they punished for objecting to strange symbol in their kpanti’s palace?

Finally i call on all mumuye sons and daughters been marginalized in one way or another to speak up, write things down for posterity sake, our mumuye elders should do something about this trend or it may not be palatable scenario in the near future because this frustration is getting out of hand