AN ASSESSMENT OF THE GURARA STRUGGLE A QUEST LONG OVER DUE

BY
JUBAL FREE-MAN DABO B.

INTRODUCTION
State creation in Nigerian has been connected with the problem of ethnic minority fears of domination. The Henry Willink Commission set in 1957 is a consequence of these fears. This fear brought about the creation of many states in Nigeria, many of these states began the move after the Gurara quest, they are states now an the Gurara quest is still on, some among these states however, are beneficiaries of the misfortune of the Gurara quest, I stand to be corrected.
There has been a long standing struggle for a Gurara state to be carved out of the present Kaduna state. The struggle has been a long and challenging one, hopes rising so high at periods or events where reports of various committees at different instances will declare the struggle worthwhile and meeting all pre-requisites. The problem however is the fact that with all these assertions, Gurara is still yet to come to fruition. Questions arising bother on what is left undone, when is the right time, who will bring it to a finish, who will come to our aid.
This contribution will cast light on the long standing, frustrated and buried Gurara quest of a much marginalized ethnic group who measure out asset to the entire nation. The study also aims at bringing to consciousness the history of the struggle: a stink to reason.

THE PLACE GURARA
The name Gurara defines the Southern Kaduna minority ethnic groups of Kaduna state. The former southern Zaria now Southern Kaduna is located within the central high plains of Northern Nigerian. It is located between Longuitude 5o and 7o East. It comprises of Chukun, Jaba, Jama’a, Kachia, Kagarko, Kajuru Kaura, Kauru, Lere, Sanga and Zagon Kataf Local Government Areass of Kaduna State. It has a culture complex sub-region together with the Jos Plateau, Nasarawa and Federal Capital Territory Abuja which forms the heartland of Nigeria. Gurara is consisting of the River Kaduna, River Kachia, River Iri, River Maro, River Sarkin Pawa, River Gwaro, River Dingo. Others are Rivers Gurara, Kagom, Mada and Sanga that drain directly into the Niger and Benue. It is endured also with rich soil, Hills and is rich in Agriculture.
The Gurara people are a distinct linguistic, cultural and racial Bantoid speaking group. Base on the linguistic and cultural linkages between and among these groups seven distinct ethnic lingustic clusters are formed to include:
The Netzit (Katab) Cluster
The Ham  (Jaba) Cluster
The Adara (Kadara) Cluster
The Gbagyi (Gwari) Cluster
The Ninani, Saminaka (North Eastern Ethnic) Cluster and
The Koro Cluster.

THE GURARA QUEST
The preamble to the motion for the creation of Gurara state established the basis for the demand as reported by Ibrahim James. It states that Kaduna state has a population of 3,969,252 million people by the 1991 population census. Here, Kaduna state stands as fifth largest in population after Lagos, Kano, Sokoto Bauchi and Rivers. The population then of the nine (9) Local Government Areas in the proposed State was 1,806,773 higher than the population of states as Yobe, Taraba, and Kwara then.
This struggle dates back to the Colonial period when Gurara first sort excision from Kaduna state then in the light of an alien Emirate traditional form of domination and control. This claim is true with a flashback to historic Southern Zaria of Old. The struggle began in 1957, at the Henry Willink Commission established by the colonial administration to address issues arising from agitations for the creation of new states where Gurara submitted a memorandum requesting to be excised from Zaria Emirate. At the end the recommendation of the commission presented her recomendations which did not favour state creation but suggested “the entrenchment of the fundamental human rights, establishment of social development authorities in categorically defined areas and the fostering of greater participatory democracy”1 as remedies which the colonial government of 1985 accepted. But, further agitations made continuous political crisis inevitable2 to this end, new states emerged by a simple merger of two or more provinces in the Northern Region. Later in 1967 at the dawn of the creation of twelve (12) states by the Gen. Yakubu Gowon Administration, Gurara requested for excision from Zaria and a merger with Plateau judging the fact that we share a lot similarities in identical occupational and settlement patterns, family and kinship structures, traditional political organizations and traditional religious beliefs and practices. Gurara was only left with a promise of sending  a boundary delimitation Commission which suffered a calculated delay. In 1976 the Justice Irikefe Panel was appointed by General Murtala Muhammed where Gurara submitted memoranda requesting for a (Nasarawa) state of their own or a merger with Plateau state the second time. This request was not favorably considered by the Panel on the grounds that there were no sufficient consultations among the groups agitating for a Nasarawa state, also she argued that such a creation will upset existing demands for the creation of other states that have enjoyed greater support. As for the merger, the argument was that certain areas of Plateau were hostile to the demand.
Later as the House of Representatives Committee on creation of State was constituted in 1976 Gurara again submitted a memoranda requesting for a state of her own. A consequence of the 1960/1970 reforms and reorganization of the Local Governments and the provincial political rivalry between Kaduna and Katsina Provinces. This too was fruitless. We still kept faith in the future, and in 1986 when the Gen. Babangida Ibrahim’s led administration inaugurated the Political Bureau also known as the Cookey Commission, Gurara submitted yet another memoranda requesting for a state of her own which at the end and for the first time, the commission proposed and recommend the creation of a southern Zaria State.3 Though Babangida’s administration created all the states proposed by the Chief S.J. Cookey’s led commission, only Gurara State was not created. Then at the Sani Abacha’s administration, the National Constitutional Conference was inaugurated and as usual, Gurara submitted memoranda for the Creation of a Gurara State. This particular memoranda enjoyed the highest support however, the result is not different.

WHY A GURARA STATE?
From the introduction, we stated that a struggle as this is first a consequence of fear of domination. Any answer we shall arrive at shall not be far-fetched from this. Tracing through history, we are able to understand, the Gurara struggle as triggered by nothing more than the pains of marginalization, subjugation and domination by their Zazzau brothers as all the different memorandas upheld highly an excision from Zaria. This is born out of the fact that the Gurara nation have so long endured these that wisdom will only trace the struggle for such freedom to fears of the unknown future which given the delay yielded  what the region suffered in the recent past. Zazzau took the patience of Gurara for fear, our peace for cowardice and our hospitality for folly hence, the domination and other related vices. On the other hand, government gave us the impression that she is a part of our odel by the delay in meeting our demands. A popular adage read thus “when the pushing gets to the wall, two forces will then push”. This is what I see in the early stage of the struggle.
The 1994 National Constitutional Conference Committee on Creation of State and Local Government while submitting her report suggested that it was “…time to remedy the errors and emotional conflicts of the past.”4 the conflict here is a claim as contained in the report of the 1986 Political Bureau and Creation of a Southern Zaria State that, the creation of a [Southern Zaria (Gurara)] state as such will “envisage a total dismantling of the (then) Federal structure and that the country could not afford the resources for such a reorganization and more importantly (they said) it would encourage Nigerians to retreat into their ethnic enclaves, thus damaging the chances for the evolution of true federation”5; on the contrary the National Constitutional Conference Committee on Creation of State and Local Government observed that any attempt to coerce unwilling communities or ethnic groups into living together in the same state would ultimately result in a breakdown of law and order6. However, possibly because Gurara was taken for granted, the Federation defened her ears to Gurara’s plea for a State. What is the result? The Kafanchan Crisis of March 1987, the Zangon Kataf Riot of February and May 1992, and recently the Gurrilla night attacks and other related security challenges.
More to that, Gurara suffered and still suffers a lack of equity, fairness and justice on areas as  appointment into government offices, Creation of More Local governments, Wards, and Chiefdoms (especially then), Students admissions into state and Federal Tertiary Institutions within the state, uneven employment opportunities, allocation of contracts and projects to mention but these. We cannot undermine the fact that these long experiences are the causal forces for the struggle.

THE POLITICS: AN EVALUATION?
Gurara state till this very moment is yet to be, the question is, what is left undone? Has Gurara failed in anyway? Granted, the Gurara quest has suffered inconsistences on the part of 'Gurarians', as it was a demand for excision from Zaria and Merger with Plateau, later it turned a request for a Nasrawa State, at other times it was a demand for a Southern Zaria, southern Kaduna, New Kaduna State before finaly settling for a Gurara state. However, turning back through memory lane we will realize, answers to these two questions will only refer us again to the sub-theme above “a struggle long overdue”.  What is worrisome are the flimsy excuses Gurara continued to receive with regards to why a state should not be created. The Justice Irikefer’s Panel for instance reported against Gurara’s demand for a Nasarawa State on grounds that there was no much consultations among the groups   agitating for such, again that the creation of Nasarawa state would seriously upset existing demands for other states. Granted that the first recommendation of non sufficient consultation may hold water to an extent, however, if others have made demands and do not meet the requirements, the question is should those who met the requirements suffer injustice simply because the others must be pleased? If however they all meet the requirements, why should they not be given the state or is there a constitutional limitation for numbers of state Nigeria should have? Fine, why should Gurara still remain a dream even after these states are created. On the merger with plateau, thesame Panel said no on the grounds that some areas of Plateau state were hostile to the merger. The big question is why not define clearly how many local governments or what percentage of the State House of Assembly stood against it?
From the unset we observed that many states had their freedom or are states today because of the misfortune of Gurara, for instance, the creation of a Nasarawa state as demanded then by Gurara would have interfered with the creation of states as Niger form the North-west, Benue from the Benue-Plataeu and the Federal Capital Territory and that is the politics. Another politics I see here is in the 1970s demand for the creation of a Katsina State and New Kaduna State form the then Kaduna State, at a time when the relationship of Katsina with other parts of the then Kaduna State broke so terribly, we saw another politics against Gurara that, when in 1979 the House of Representatives Committee on the Creation of State recommended that no referendum should be held in the area demanding the creation of New Kaduna state (which was one of the first three demands submitted) on the bases that one will be held in Katsina  and to save public funds. The question is why should only Gurara stand the sacrificial lamb at all times? Is the Nigerian Constitution unaware of the economic challenges and the implications there in when it defines that a people reserve the right to request for a state if they so wish?  If a referendum cannot be held in Gurara because Nigeria is too poor to finance such, why should it be held in other places anyway? Why should Gurara not be treated equally at others?
We saw another politics in the creation of Katsina State; when Gen. Babangida after the Political Bureau of 1986 stepped into state creation, the states even the Political Bureau rejected were split. Anambra and Imo state into Enugu and Abia states, Delta state was calved out of Bendel. Oyo was split into Osun state, Sokoto and Kano brought forth Kebbi and Jigawa states, Cross River was broken into Akwa Ibom States and Borno, Gongola and Kwara States were broken into Yobe, Taraba and Kogi States and the creator rested until 1987 then creation continued where Katsina was created out Kaduna state leaving the proposed southern Zaria to fate. We must ask, why the break if Gen. Babangida was confident that the demand for Katsina state deserved more credence than southern Zaria?

CONCLUSION
Here we have to God’s glory assessed the development of the Gurara struggle and the politics of state creation with particular interest to the calculated frustration of the Gurara quest. It is important at this juncture to not that the non complaince to the demand is out of a calculated attempt to enslave Gurara. What the Federation never grew to know is the fact that the entire nation would be a victim of this enslavement not only the Gurara people. I. Say thumps up to Gurara for her maturity else she would have felt justified losing trust and confidence in the constitutional means of agitating for a state of her own. As seen above, We are not unaware of the recently concluded National Conference that recommended the creation of Gurara state among others, however we will not so soon forget the vain hopes we have lived with in time past as the tempation to continue frustrating the effords of the Gurara citizens still is alive and active, what we espect is that the present Government will outstand other administrations by overcoming this temptations. Southern Kaduna so much believes in due process and expects nothing short of the best. Any attempt for further frustrations will surely end up a frustration on the part of the enemies of the struggle.
As we congratulate the present administration on her historic success at the polls, we call her to the knowledge that Gurara is a collection of a people whose world view has been changed by eventualities as such should not be taken for granted. As such, she (the present administration) should atleast appreciate the patience of Gurara and grant her request for a state as recommended at the National Conference. The significant needs of Gurara are Justice, equity, security and a State of her own. The greatest of them all is A STATE OF HER OWN.

NOTES
The Henry Willink Commision Report 1957
Ibrahim James, Studies in the History, Politics and Culture of Southern Kaduna Peoples Group, Landsomas Press Limited Jos. 249
National Constitutional Conference Motion for the Creation of Gurara State Out of the present Kaduna State.
Report of the Committee on Creation of States and Local Governments NCC Abuja p. 7-8
Report of the Political Bureau and Creation of a Southern Zaria State, p. 176
Report of the Committee on Creation of States and Local Governments NCC Abuja p. 7-8

ONLINE MATERIALS
www.nija.com>News>politics, accessed May 4th 2015.
www.theparadigmng.com/%3Fp%3D19667, accessed May 16th 2015.
www.nigerianeye.com>Home>LetestNews in Nigeria, accessed May 16th 2015.

THE BOOK OF LAMENTATIONS:

IT FLOWS IN THE BLOOD AND WE ARE 30% AMONG 70%

Let me take a while to talk to my self. I know who I am, they often say I can tell my story better. I am the suffering soul, buried not by my opposer's wickedness but my the folly of my youthful age. I am the most fortunate unfortunate Nigerian Child. I grow day and night high and heavy, big and fatty old but foolish. I sleep and wakeup, work and walk stand and sit all day long in the class but never learning. This is who I am and a product of my own doing.
MY GREAT GRAND FATHER
He was hospitable, peaceful and loving, but only to his Visitors. I grow the corn, palm trees, and care for the chicks till they are chickens. I know when I am call to harvest or Kill the chickens which is my only source of information on the visitors visit. I am tempted to say day and night that with my great grand father the visitor is the most loved. He will tell grand pa and daddy "You are mine and all I have is yours, you can always have my wealth but the visitor only enjoys this day" apparently my great grand father is the only one on earth the Biblical prodigal Son's parable is mend for.
On this occasion, great grand father welcomed the visitor the second time. This time he came on his beast carrying a basket of cola nut. After all the merry great grand father call us to say our usual fair well words to the visitor. The basket was still on the beast as at when the visitor came. Great grand Father found the basket beautiful and his words of admiration made his visitor offered him the basket in exchange for the ancestral water pot. Great grand father had to seek the approval of his Brothers Ham, Atyap, Bajju, Gwong, Gworok, Numana, Sholio, Takad ... an approval he received. Our great grand fathers then exchanged our ancestral pot for the basket of cola nut. Grand Father and Father were forced to now battle with making water pots as long as they live, and that is my first inheritance. The skill to make an adulterated, fake and unrealistic ancestral water pot.
The visitor left with the ancestral water pot, a pot that will always be accompanied by the beautiful ancestral traditions, so everything left for nothing but a basket of cola nut. The basket that left with our unity in return left us foes to each other. As the ancestral pot left, our mind and common sense left with it. so is our freedom, dignity and pride. all gone. Back home our great grand fathers are fighting for the basket, everyone wants it in his house, and that is my second inheritance. Always I want it with me and in my house. even when this basket is long destroyed.
At the other end the visitor is enjoying my ancestral inheritance with water always at his disposal while my throat day and night is dry. Now I have to beg him for water that flows from my ancestral inheritance and that is my third inheritance. The perfect 'mastery' of boat licking and dependence on the visitors generosity that never comes without a price. Sadly enough he never offers this conditional generosity until when the pot is most empty. He offers me the rejected portion of my inheritance, when it comes I fight all my brothers from other great grand fathers before I am able to keep it. In most cases we fight and fight with no one gaining possession of it. Few years back a brother from Gwong got hold of my ancestral inheritance right from the other end. It was original but my second inheritance, Oh my second inheritance that caused my hating him till the visitor is able to get my ancestral inheritance back.
MY GRAND FATHER
The visitor had gotten what he wanted. my ancestral inheritance, my birth right, my pride. So now he visits the land not with a visitor mentality but with a mentality of a master visiting his slave. He came with power and might, in robes of war and with the Northern chains of enslavements. It was always at harvest time. He killed my uncles, send my father and other uncles into hiding and when they were out from the rocks, their barns and so my others uncles' were empty, our grand mothers, and mothers were forcefully taken into marriage, against their will, against the will of my ancestors. Oh my Ancestral inheritance. The visitor will never return again until another harvest time. This generation breeds fear in me, made me and my brothers grow with the slave mentality. believing nothing will come but from the generosity of the ancient visitor.
Later when the visitor will return in peace, It was for his cattle to have food to eat water to drink from the tears that flows from our ancestors' cry up from the sky. A cry from the pains of the gains of the visitor from the fall of their children. My grand fathers accepted him as did my great grand father. The gave him our fertile lands for grazing, grand mother will even cook for him and take it to him at his 'Ruga'. He will eat in smiles of excitement while grand mother and my growing aunties will go into the woods fetching firewood. when aunty goes for the plates she will carry with her some of the firewood they fetched and give him. The firewood he will later use in the late evening to rust one or two maize from fathers farm behind his 'Ruga'. While Grand father taught father that was how to treat a stranger, the stranger was teaching his children to always remember we will be forever his slaves. While grand father was teaching father to forgive the wrongs done him by this visitor's children, trust and treat them as brothers; the visitor was teaching his children never to forgive father's mistakes but always take any opportunity to retaliate pass misdeeds. While grand father was teaching father to allow the visitor dwell in the land for as long as he (the visitor) wills, He the visitor was teaching his children never to let go the land for it is their inheritance.
Yahaya de Baptist:
Shortly before grand father was gone, the land had received another visitor from the ancient visitor's home. He came with his agenda to give the land a new name. he Baptized all my great grand fathers long gone. And like with a charm he taught father to completely forget the ancient names. He taught father not to see his cousins as his true blood. He achieved this through this baptism of our long past ancestors. He taught father to call Ham, Jaba, Shiolio to be called Moro'a, Gwong for Kagoma ... and where ever yahaya the Baptist resides, usually at the heart of the land, he called it Sabon Gari. And that was the Genesis of my detribalization. The White West World's John de Baptist came after Yahaya. Hence the harm was already done and John simply blend in.
MY FATHER
Few years later, My grand father's 'short lived' generation gave way for my Father's. The age of my father, the seeming age of enlightenment came with nothing new but a rebranding of this mentality. An age that saw my fathers' romance with the white west world and also the ancient visitor's world proper. The interplay of these tree cultures (my true culture, the visitor's and the white west world's culture) tends to make my fathers confuse. Oh! thanks to my ancestors who brought me fast enough to have a romance with my grand fathers age before it was gone. Through this privilage I was able to see the changes coming from my fathers' age as opposed to my grand fathers' and also know the difference there in.
I recall when grand father would tell me he was going to 'watyap' and my father will say he was going after grand father at Kaura. Grand father once left me a message to tell my father who went to the stream to meet him in the farm at 'Tswak' but my father will tell me I am joining grand father in the farm at Manchok, and my father never met my grand father. Grand father will tell me his only trusted brother is Gwong but my Father will say to me "Grand father only trusted Kagoma among his brothers" and my father never knew grand father's trusted brother. Grand father will tell me there is a beautiful ancient head discovered in Ham's home, Nok. But my father will tell me a beautiful head is discovered in Nok, Jaba's house and my father never mentioned Ham. I recall again how my uncle Fantswam will tell my cousins that "Zamandabo, Kataf's house was once set ablaze by the ancient visitor's children". And uncle never accepted Atyap his father's brother nor give him a place of rest since it is Kataf not Atyap that he knew. And this was how my ancestral home gradually became detribalized.
John de baptist, was another agent of this kind change in the land, He gave me names that are easy for him to understand but difficult for any one else at home to even call let alone understand. He said they were names of the saints, names that my uncles who would later act John when he is gone will change to the ancient visitors tongue. Those who John Called Peter will be Bitrus, Paul will be Bulus and John will be Yahaya as if to say my ancestral tongue was a dead tongue hence no one thought of its resurrection, and we killed it again and again. All of us then vanished from each other. We were together but lost in the new culture. He, John was accompanied by his brothers the treaders and educators. They came bearing gifts in their hands as in the days of the christian literature's wise men. Though, footprints of these new breeds are traceable even from the age of my great grand fathers, the effect causing my lamentations came at the late days of my grand fathers and so: My Fathers will battle with going to church first, then school, before the farm which is here the least of their concern. They will have to celebrate Christmas, then Easter, and then Sallah before our cultural festivals. They, my fathers were taught to wear black suit and white shirt while my mothers wear a white masquerade gown and are to be taken to the white man with the big book (I mean the one with the same colour of skin as God and the angels), walk into his sacred chambers and receive his blessings before their marriage can take them to the happy there after. My fathers were free to follow their heart, nurture and sustain their happiness first before any other thing. They were free to chose their wives that must be one to each man and are to careless about whatever my grand fathers feel about their choices. I mean, if my fathers where taught the right things, they were not taught how to moderate and check the excesses of doing the 'right thing', they were not taught how to refine the not so good cultural practices of old and fix them properly, they were not taught how to reconcile their traditional religion, culture and traditions with the new ones. And that was how the good cultural practices of my ancestors were all together flushed with the not so good ones. And the land became more and more detribalized.
Father and his brothers were progressing in school. They were told how intelligent they have proven to be, and their reward was to become teachers so they are taken to the teachers training colleges while the dull once move to work in the textiles, refineries and many other industries. Must of this dull ones were made to enjoy the knowledge of the magic of politics while my fathers were taught how politics is a dirty game. My fathers were told their traditional practices are primitive and uncivilized, worse so that it was devilish and should be completely wiped out and replaced with the visitors'. Ironic as this may be, it comes from a culture with books that say 'no knowledge is a west', 'nothing is completely wrong', 'in every nonsense there is sense'. ... While my father land was busy producing teachers, my culture was dying and dying with each passing second. to make matters worse, their rewards were said to be in heaven while any other person, including the 'men of God' receives their own on earth. I wonder why even the teacher who is meek should not inherit the earth. And my fathers also lived never to forget the preaching 'slaves be submissive to your master', they were sent to believe God is white and on earth all whites are masters; the devil is black, he is God's slave therefore all blacks are slaves to the white. This was what the picture looked like.
What is the result? My land became a land of great intelligence, it was a new glory it seem. And they will sing songs of praise to my land 'center of Learning' and as my fathers look into each others faces with smiles, the ancient visitor from the North will look at his brothers and together they will say 'Wawaye' referring to my fathers. It is this 'glory' that will make my fathers more and more place education above any other thing else. A reason why all of us their children are taught only education is the best. But they were not taught how to put to practice their intelligence nor were they able to learn.
Our Fathers bend down, threw their hoe and took books and pens, they threw the native wears for a short pant and a shirt and up the go to become intelligent slaves and poor. With all the intelligence the land was but in the hand of the illiterate visitor's son.
AND IN MY AGE
All are now too intelligent to be corrected. Now we argue and argue never to agree. we only agree to the visitor's glory. Now I am a slave in my father land, I beg for my rights to be turned into privileges and then given me. I beg and beg day and night for my freedom because my intelligence and the new culture tells me I should not take it. Even though my intelligence should offer me great advantages at taking what rightfully belongs to me. But it is so baked in such a way that my initial slave mentality never leaves me. I am nothing but the source of my continuous bondage. I was so train to place all hopes in others and see the government as most powerful and always right. I was so trained to always look up to someone for help, i was not taught to believe in my abilities. I was not taught words like resourcefulness, innovative, use of initiation and the likes. At a tender age I learned how to lay and lament about people so blessed that are refusing to help me, that do not want me to be rich like them and so on. A mentality that will form me into one who perfectly laments the problem and never delving into the solutions. I am perfect at identifying the problem but believes the solution lays far off where I must beg and wait for the generosity of old, a generosity I should have known will never truly come.
I have also learned to read and read and read never to count the gains of intelligence. How was I to center on monetary wealth when I was tought education is the most expensive wealth. I grew searching for the expensive and running away from being expensive. I learned to love and never expect to be loved back. I equally learned to give and never receive. In the sacred chambers I am tought to give as givers never lack while out there in the classroom I am configured into becoming a civil servant that will wait till month end before he is given his right that are defined privilages. I am taught to be contented with the little earning that is always spend in advance. I become a debtor even to the tithe boxes and envelopes.
I call the Igbo man 'lover of money' while I need it. I become nothing but a manager of nothing. I am not enterprising, but a 'comfortable' suffering child. I say I will not possess power particularly in the political arena, but day and  night I pray that things will be influenced to my glory and emancipation. I know my problems, I know the solutions, but I am too busy telling the tales of the solutions and never solving anything. I become the fool playing wisdom for my ball. Who I have become, an educated slave growing and becoming the fool I should not be.
I AM THE FOOL I SHOULD NOT BE
In my age I only express my intelligence through constant criticism of everything except what I should be critical about, they find me everywhere doing everything for every land and people and nations except that land, people and nation I should be at and do things for. I and my brothers have knowledge of everything except the knowledge that education is most useful when practiced. I know very well the mistake of my past but do not see reasons to be the agent of making right the past wrongs. In the political arena I now have discovered it is not really true the popular opinion that politics is for the dirty, I still know I can get back my past glory and pride only when I venture into the so called dirty game, but I still cannot convince myself into believing the fact that I should be the change I want. I am yet to learn that I will not be given my right I have to take it. If in fact I know I have to take it, the fear in me is still fresh and strong enough to keep me believing I cannot do it. This make me the fool I am not, one who sits hoping someday the sun will shine. I have become merely a saviour waiting for the saviour.
What are the gains of this journey from of old? what has my land to offer but a collection of intelligent slaves, with a large land mass laying west.
- A prayer camp with no redemption camp
- A land fit to hold campuses and not full flesh Institutions.
- A land with reach natural blessings still waiting for 'Mangupark' to discover.
- A land with a ginger processing company that is yet to wake up from slumber.
- A land with makers of Kaduna I mean slaves of Kaduna.
- A land that is only capable of producing second class citizens.
- A land with hands in kitchen but no mouth at table.
- A land long tagged as deserving independence yet still hoping to dream for such.
And they call us 'Burkutu Damaged Brains' we who are tagged 30% out of 70%
IF I AM NOT A FOOL I SHOULD NOT BE
If I think my intelligence is only expressed in grammar and in opposing my brothers then I am still doom to walk the night. If I must be free I must take and not beg. And the day I learn that I will not be given except I take, is not as important as the day I decide to take. If I am not the fool I should not be I will reduce the talking, I will stop begging for what i should take and start the action. Then I will prove to the world I am much more than 30% by taken what I have been begging for that I should take. I will not only beg for a second place, no! I am much more than a second place. I will take my own roof (Gurara State) or take our own roof come 2019 (Kaduna State).

By
Jubal Free-man Dabo
08074962224
email: jubalfreemandabo@gmail.com