THE PENETRATION OF ISLAM AND THE ISLAMIC INFLUENCE IN THE HISTORY OF SOUTHERN KADUNA PEOPLE: A FRUIT OF TRANS SAHARAN TRADE BEAING A TALK DELIVERED ON THE SKHISTORY PROJECT; AT ZARIA, NIGERIA ON 25 MARCH 2017

BY

 

JUBAL FREE-MAN (JF.) DABO
Jubalfreemandabo@gmail.com
+234-8140537507

INTRODUCTION
A people's history is set for destruction the very moment such a people focus on the problems of a such a dying history. Most histories of the world stand awash not because they are faced by a force or forces beyond them but because they people are overtaken by the pains of the process of the distraction of their history. Need I establish quickly, the fact that a people without a history or a good grasp of their history is a people soon to exit existence. Far before the 50s southern Kaduna has been under a slow progressive agenda, there has been an existing project at destroying the southern Kaduna history and to this moment such a project is still maintaining its 'progressive' status. His has been progressive not really because the powers against us are stronger than we are but because we settled for dressing the wounds of the project and not facing the I'll project itself. We kept cutting the branches of the unwanted tree with the aim of killing it for each season they (the branches) grew when in fact what we should have done is to destroy it from the roots.
These vain venture is traceable in our numerous struggles in the years past. From the days of fighting for survival when Zazzau kept standing against us, to the years of the quest for freedom in the old Emirate system of ruling, through to the quest for southern Kaduna State, inclusion in governance, the list can go on. All these have been problems, yes, but they are all a process towards one end. That end is the total termination of the southern Kaduna people. I had never been disappointed as I was on the day His Excellency Arch Barnabas Yusuf Bala on an AIT program (Sunrise Daily) stated his inability to see a territorial ambition in the ingoing Fulani terrorist activities in southern Kaduna even when this is clear.
The need to rewrite the southern Kaduna history is one all important task that awaits us, the time to do it is now, and the champions of this project is no other but myself and yourselves. It time we return to the root, develop literatures, build up our youths and redirect the dead articles of our culture and history. It is often said that if you want a task done well, you should do it yourself.
I was invited as a resource person in this historic gathering because of my March 11th rejoinder to the Zazzau Emirate Development Association, That much I know. I found myself compelled to react to ZEMDA's advitorial for no reason but for the fact that it dawn on me that one need challenge such I'll ventures as soon as they arise. In today's gathering, as you demanded, I shall take you on a ride through the issue of trans Saharan trade in central Nigeria, particularly on its impact in southern Kaduna people and the history. Let us go there.

ON THE MYTH OF OUR ORIGIN
It was C.K. Meek, that stated in his work on "The Northern Tribes of Nigeria, vol. I, pp. 19-20. That " because Borno was well connected with Egypt by Darfur and Kordofan, and could be approached from Kanem via Lake Chad, it became the broadway for invading tribes into Northern Nigeria (sic)" Through the corridor created, hordes of invaders from the North and East displaced less organized tribes. C.K. Meek further stated that "the displaced tribes found easy passage west along the Kamadugu River and the great plains of Borno, Kano, Katsina and Zaria to the south." This is in a quest to establish befor the trans-saharan trade days, Central Nigeria in general and Southern Kaduna in particular had a people existing originally there in. Any other as shall be seen here after is but an invader traceable on commercial grounds though this commerce carried with it some more articles that will later deal a dirty blow on the life of Southern Kaduna natives.
Southern Kaduna as we all know is a collection of very many minority ethnic nationalities. These different tribes has with them their individual myth of origin. Given the issue of the limitations of this paper, we shall not so much go into detailed amount of all the various myth of origins we have. But for the sake stinking you to further research, let me place on record here a brief Atyab myth of origin.
The first Atyab Myth of origin has the Atyab as Originally living in the East from where they moved to settle in Katsina, then Sokoto and last to their present locationlocation. In the second Myth of origin they have such ancestors as Minyan who is said to had set out from Kallah in Kajuru District to go hunting and coming to a stream called "Rafago" near the present day Zangon Kataf, he settled there given the abundance of game in the bush there. Minyan Married and gave birth to two sons there, Fakan and Aswan. It is said that in one of his hunting after he had settled, he came across SOE fellows playing in the gully, it turned out that they were playing "Dodo" a fetish worship. Minyan took them to his house and build a compound for them. That saw the expansion of the settlement as with time they both began marrying each other's daughters.
While a third version indicates the original home of the Atyab was located at Kargi close to Ruruma Hills in Kauru District. It holds that Agba'at was the ancestor of Agba'at clan and founder of the Atyab ethnic group. Agba'at is said to have had three sons namely, Amuran, Yafo and Allan. He had set out from Kargi near Dan Allhaji Lere District with his three sons. He came across Minyan's sons "Fakan and Aswen." He stopped at their compound and asked for drinking water, after he had quenched his thirst, they offered and he accepted to stay with them and join in their hunting. It is in the pages of history that it was at the instance of the Agba'at hunters' hunting for elephants that one of them of the Nje sub-clan stambed the ground, (while some will say it was a horse hoof) and Aku who was the ancestor of the Aku clan sprang out of the ground with a calabash of liquor from the hoof mark made by the Nje hunter. Nje is an Agba'at horsemen sub-clan. A fire was made for Aku and after feeling warm, he too remained with Agba'at never to return to his underground home. Aku the founded the Aku clan as Agba'at alongside his son Allan and grand sons Kpaisa and Makwar founded the Agba'at clan. Agba'at with his son and grant sons were said to later moved out and form their dwelling at Tanje from where the group got divided thereby forming Nje, Kpaisa, and Kokwak clans. Kokwak clan on moving Northwards came across the Sokwa clan. At the moment of the said division of the Agba'at clan, it is held that the Kachechere clan was beginning to get smaller and Atswam-Chawai were being confined to the River Kaduna. The story about Sokwa's origin is that himself and his wife miraculously came out of Kaduna River and were rainmakers.
The implication here is that, the Atyab people comprises of distinct groups of clans, namely, the immigrant clans represented by Minyan and Agba'at and the autochthonous clans as Shokwa and Aku. Though most Southern Kaduna tradition of origin are silent about the series of events and movements, especially the causes of such movement, but there is a reference to some attempt at escaping from the heavy taxation imposed on these clans then by the Kauru chief in the case of Minyan, for Agba'at, it was to escape slave raids by the Have rulers of Zazzau. Note that there is no any linguistic, cultural or religious affinity between the Atyab migrants and the Habe people of Katsina and Sokoto. Note too that Katsina and Sokoto as used here may not mean the present day cities of Katsina and Sokoto. Generally, the migration of the Atyab people to their present dwelling is traceable to the 17th and 18th centuries.

TRADES AND THE TRADE ROUTES
Comercial activities where responsible for the penetration of external influence in southern Kaduna territory. The Trans-Saharan Trade stimulated the establishment of five (5) major trade routes namely:

1. Morocco route from Marakeesh to Taodeni, through Audaghost, Walata to Timbuktu.
2. Morocco from Tlemcen and Fez, through Sijilmasa, Taghaza, Tuat-Taotet, Arawa to Go and Timbuktu.
3. Routes from Algeria and Tunis from Constantine through Ghadames, That Air, Agades to Katsina and Kano.
4. The Tripoli-Fezzan-Bornu route through Murzuk, Bilma to Ngazargamu of Bornu.
5. The Cyrenaica-Kufra route to Watal through Kordofan, El Dasher to Sennar in Sudan.

 These five major routes linked North Africa to West Africa as well other areas of Tropical African. E. Onwolabi in a Textbook, Economic History of West Africa established in page 21 that from the Sudanic termini like Wada, Ngazargamu, Kano, Katsina, Timbuktu and Walata came goods from the various parts of West Africa and other parts of Tropical Africa. To Timbuktu and Janne came gold from Begho and Ashanti and also Kolanuts. Cloths Came to Kano from Nupe country and its environs. Leather goods, fund, wax, ostrich feathers and slaves came to Kano and Katsina from various parts of Western Sudan. Kolanuts and ivory came from as far as south as Yorubaland.
In exchange, goods from Europe, North Africa, Asia were brought to Western Africa, they included calicoes and cotton prints from Britain, Italian beads and silk, German swords and blades, Moroccan and Egyptian redcaps, sashes and trousers. Salt was brought down to West Africa as a special commodity through the routes from Taghaza, Taotek and BilmaBilma.
With the Trans-saharan Caravan routes caused the establishment of such local routes from Sudanic termini Wadai, through Ngazargamu, Kano, Katsina, Zaria, Sokoto, Walata southwards towards River Niger and River Benue and beyond. Because of the emergence of Hausa Trading Colonies across southern Kaduna, four of these long distance trade routes deserve our attention:
1. The route from Kano, Faki, Zaria, through Kauru, Znagon Katab, Keffi, Nupeland, Oyo, to Gonja.
2. The route from Kano, Zaria, Igabi, Kakuri, Kajuru, Kachia, Kagarko, Keffi, Oyo to Gonna.
3. Bauchi route through Jos, Bukuru, Miango, Fadan Chawai, Kurmin Rizga, Zangon Katab, Jere, Abuja, to Lokoja.
4. The route from Kano, Gadas, Lere, Zangon Katab, Jema'a, Lokoja.
These four routes further caused the emergence of such other trade routes as we had:

In Ham Land (Ribi Ham)
1. Kwoi-Sambam, Fadan Kagoma, Ungwar Rimi, to Kafanchan
2. Ankun, Kwoi, Nok, Chori, Kuryas, Kurmin Kwara, Kyari.
3. Fadan Kagoma, Ungwar Rana, Gidan Sani, Gidan Jibir, Jaban kogo, Sabon Sarki, Kwaturu, Kachia.
4. Kwoi, Nok, Chori, Kurmin Musa, Kurmin Rami, Gidan Mana, Jaban Kogo to Zonkwa.
5. Kachia, Dangwarga, Kuda, Gantan, Kurmin Dangana, Kubacha, to Kakarko.
6. Kurmin Jatau, Fai, Nok, Chori, Kuryas, Fadan Kagoma.
7. Sambam Daji, Ramindop, Indofa, Ankung, Taime, Idar as presented in Gazetteer of Zaria province, by E.J Arnet.

In Bajjuland
1. Jema'a, Ungwar Rimi, Kamaru, Abet, Farmang, Zuturung to Zonkwa.
2. Zonkwa, Zuturung, Framang, Abet, Gidan Maga, to Jaban Kogo and Walijo.
3. Zonkwa, Badauchi, Tsoriyang, Aduwan, Madakiya, to Kafanchan.
4. Kafanchan, Katsit, Ungwar Rimi, Marsa, Rikawa, Jaban Kogo, Walijo to Kachia.
5. Fadan Kaje, Zonkwa, Fadiya, Fadan Kamantan, Kurmin Mazuga, to Kachia.

In Adaraland
1. Kachia, Ankwua, Awon, Kojo, Kateri.
2. Kakau, Kankomi, Kasuwan Magani, Kalla, Libere, Kauru.
3. Kachia, Kurmin Biri, Idon, Doka, Kufana, Kajuru.
4. Kachia, Ankura, Mai Ido Kafai, Bishni.

In Akurmiland
1. Karun Kurama, Doka, Ramin kura, Danjaba, Lere, Sabon Birni, Dan Alhaji, to Tudun Wada.
2. Rahama, Saminaka, Sabon Birni, Tsuruntawa, Yarkasuwa, Kudaru, Maigamo.
3. Kudaru, Goron Dutse, Kukun Kurama, Maskawa, Juran Taba to Bauchi.
4. Goron Dutse, Kakun Kurama, Galmo, Kayarda, Sabon Birni, Saminaka, Rahama.

In Aworokland, Asholioland and Attakadland
1. Kagoro-Chawai route through, Tsok-awai, Abum, Madamai, Makwahu, Magata, Mayayit, Masong, to Zangon Katab.
2. Attakar-chawai route through Watyab, and Makwahu, linking up with the Kagoro-Chawai route at Magata.
3. kagoro-Ganwuri (Aten) route through Dusai, Watyab, Gizagwai, Manchok and Mahuta.
4. Kachechere, from Kagoro, through Dusai, Mafonk, and Jankasa.
5. Kagoro-Koro route through Kafanchan, Ungwar Rimi, Fadan Kagoma, to Kwoi-(Dah),Jaba.
6. Kagoro-Zonkwa route through Tsok-awai, Zali, Tsoriyang, Fagwai, Kankada, to Zongwa as reported in J. Gyuk's Occasional unpublished Paper of 1981 Titled; Thoughts on Jaban Local Government.

THE ESTABLISHMENT OF ZANGOS
The local long distance Trans-saharan trade routes reported above necessiteted the emergence of Hausa trading colonies hereafter to be referred to as "hospitality or resting zones that sprang along these routes. Most of this colonies are referred to in their original Hausa name as Zango, and Zango is Hausa name for a resting places. Most of these Zangos carry with them the Hausa possessive sign or indicator which is the letter "n" and then followed by the name of the southern Kaduna native tribe that hosted this Hausa traders to indigate that these are hospitality centers granted the traders by the southern Kaduna natives, also by extension to show that the land is originally for the Southern Kaduna natives. However not all this ZANGOS carry with them the Zango, tag as must just settled with names, most of which are not the original names of this places. This is where we find the clear attempt at changing history. These ZANGOS include: Zangon Aya, Pambeguwa, Rahama, Saminaka, Lere, Kauru, Kajuru, Kachia, Kagarko, Jere, Zangon Katab, Jema'a Dororo later Kafanchan, amongst others.

PENETRATION OF ISLAM INTO SOUTHERN KADUNA

A CLOSED LETTER TO COMRADES IN THE SOUTHERN KADUNA STRUGGLE: A CALL TO A FIGHT WITH WIT

                                          Saturday 3 June, 2017

I find it a rare privilege to call thee brothers and sisters in the struggle. Who am I to stand before the great assemble of such distinct fellows with ocean size experiences? I sincerely appreciate your humility that allow me a place with you, and the love of God that binds us together. May Southern Kaduna live in Jesus name. Amen.

Following the recent trend with regards to our struggle for a free, peaceful and progressive southern Kaduna community. We have had to engaged some of our very own on the other side. I must acknowledge and appreciate our gallantry for fearlessly facing the foe of our existence in a way and manner we are doing. I can only pray that God keep us stronger and better bound in love and unity for the sake of the Land. May Southern Kaduna live in Jesus name. Amen.

However, I find the need to call us into a more deep thought, an appeal to wisdom. It is true that we who are here have achieved a great deal for the land in the recent past. God have been faithful and we have the sympathy of such mighty men and groups that believe in the true pure intentions of why we set out for this fight. We cannot afford to destroy such blessings and opportunity now.
May Southern Kaduna live in Jesus name. Amen.

It is common knowledge that we are yes; fighting against the foes of our existence, but wisdom has it that a careful study of the foe at battle is the lead way to defeating him. Rufai have employed yet another plan of using our very own commonly known among us as his media rats. The sad thing is that we are yet to see the risk in the models we put to use against this fellows, (our brothers, the tools of El'rufai). May God never let them succeed and may Southern Kaduna live in Jesus name.

THE BIG DEAL
The big deal is that, we have the world believe in us as an army for a people who are being killed for no reason worthwhile, with no one (government) doing anything to help. And that is the truth.
We have the world believe in the fact that as many of us that have been arrested or threatened with arrest, those of us who have been prosecuted and maltreated, those of us who have survived series of life threatening attacks; all is for the fact that we have dared to stand and fight against those who have taken an oath that they must wipe us all from the face of the earth. And that too is the truth.
We have given very many people of goodwill and agencies reasons to trust in our spoken and written words as objective and reliable with regards to the Southern Kaduna security challenges. And that is true. This is what I say we cannot afford to destroy.

THE PROBLEM
Now El'rufai is paying for the services of our brothers to fight us while he takes a break. I know as much as you do, that, a commander's retreat in the middle of a battle cannot be taken for cowardice by anyone in his right senses. Hence, the need to go steps ahead as we await him to put a show soon.
While he rests, he ensured that he kept us busy and distracted before his return by setting our brothers and equipping them with all he thinks they need to engage us in a fight that will yield him the result it is yielding. Me he meet his shame in our wisdom and may Southern Kaduna live in Jesus name. Amen.

BE CAREFUL COMRADES AND CONCENTRATE ON RUFAI NOT HIS RATS.
Mine is a call to order, and an appeal to reason that we should see the fact that engaging the likes that we have termed Rufai's media rats is worst a danger than fighting Rufai himself.

My reasons are these. The world see us fighting ourselves than fighting Rufai or negative forces against the lives of SKnites. What that means is that, for every fight we put against those fellows, we succeed in adding a step towards a prove that there is more to it in the fight than fighting for insecurity, marginalization and what have you. Still better, it is making it look a fight of clash of interest of some sort. Of which we know our collective and individual interest is pure. To save the land.

We must guard against anything that may end up proving to the fragile minds what Rufai have been saying about us using the security challenge for political gains. Me and you know that it is a lie, but the fact that we have people believe in us does not mean they can not be misled into the wrong path that will deal us a dirty blow.

A CALL
We must be wise in engaging these guys. They are paid to achieve an aim, which to me, the aim is to prove that 'oh after all it was politics in play'. We must not risk it. Our enemy is ready to take any opportunity to win the fight, we must not grant that opportunity. I call on a focus on the real deal than the distractions. Our fight is against the lion and the lion's clan not the rats.

SUMMARY
Fighting our brothers is proving the deceitful claim that the fight is of political interest than it is proving them as sale out and betrayals. We must bring the fight to the table of wisdom and set ourselves right with our brothers no matter the power of the spirit that possess them. I believe truth always has a way out. Let truth which we stand for lead us into settling this matter of the fight with our brothers on the other side in such a way that it will not be disastrous to the land or the truth about the fight.

If my letter to you will not do us good, kindly disregard it so that it does us no harm please. But if you find it useful, please think deep in what it says and build up defence for the sake of truth and that Southern Kaduna may live in Jesus name.

God bless Southern Kaduna,
God bless Southern Kaduna People's Union (SOKAPU),
God bless the comrades in the struggle,
May Southern Kaduna live in Jesus name.


Faithfully yours in the struggle.
JF. Dabo.

A REJOINDER TO THE INTRACTABLE SOUTHERN KADUNA CRISIS: MYTH AND REALITIES: ZEMDA PERSPECTIVE A Share Sale of Deciet and Cowardice

By

Jubal Free-man Dabo
Jubalfreemandabo@gmail.com

11 March, 2017

Zazzau Emirate Development Association,
No 19 New Jos road,
Kofar Doka,
P.M.B 1030,
Zaria,
Kaduna State.
Nigeria.

PREAMBLE
It was a wonderful experience reading from the Zazzau Emirate Development Association (ZEMDA). It is disappointing to note that a group of 'experienced' leaders  could settle for fueling hate at a time like this in the history of Kaduna State. More disappointing is the fact that they choose to do this by trading deceit and an adulterated half truth half false narration. Obviously this is an intentional attempt at meeting the demand of partial minds aiming at protecting their terrorist brothers who by day walk the innocent route and by night put on the chains of bullets for the destruction of a peaceful good people.
Who would have suggested to You Sirs that the best you should be at is to search for the true victims of a problem you have not trace its root. Such a person have indeed successfully insulted your capabilities as leaders and your objectivity as civilized educated minds. What is worth venturing into is a search into the causes of these ugly events, that would have made you worth taken serious. However, one is not surprise at the point you chose to stand and write when one gives your piece some constructive critical attention. For there in lay the huck that will clearly define your partial and insincere take in the matter.

WHY A REPLY
I would not have replied you but for the fact that the world need to be guided into the way of truth. What I shall be doing here is not to defend my people, but to correct some false notions you have placed in the public domain that are not too good for public consumption. I shall not feed the world like you attempt doing with your poison, what I shall do is to place the treatment to your poison side by side your poison and appeal to reason in them to feed themselves. Let truth speak for herself.
Sirs, You defined the Southern Kaduna case as 'Intractable.' To mean that it is a case that cannot be guided by persuasion, nor easily governed or managed. You clearly expressed that it is an uncontrollably, incurable, stubborn and obstinate violence. Sadly that is untrue. The crisis in Southern Kaduna is controllable if and only if the government is truly and seriously ready to control it. But how can it be controlled when the person to save it fuels it by his bias, unguided ultrances? You and I can never truly argue the fact that southern Kaduna natives are docile, easy to be managed, govern and malleable provided it is through the needful. Southern Kaduna have been thought of as a people that are peaceful, patient, and hospitable to a fault. Is it not true that it is because Zazzau have found Kaduna South palpable that she is able to still hold a long time marginalization on her? For the records, you have taken almost all Federal Institutions to the Northern (Zazzau) region has Southern Kaduna contested that? You have insistently held the governorship position and controlled all appointive positions to your advantage, has Southern Kaduna contested that? You have always taken over streets (Public property) for your religious practices such that you subject other road users to hardship and delay, has that caused any crisis in Kaduna State? You have restricted and frustrated all efforts at establishing christian worship centres within your region especially at public institutions while all over southern Kaduna you find mosques standing untouched for ages, who have ever fought that? I hope this helps establish a good background for my rejoinder.

AN ATTEMPT AT DISTRACTING THE WORLD
Sirs, on studying your submissions as contained in your advertorial. Sure, there are points you made that pleases sincerity and honesty. However, a many points made suggests that your effort is an attempt to distract the world from the truth she should know. Point to note is that, one do not need to go out of your piece before proving the deceit you so coloured here. I shall take it point after point. But permit me start with point four (4) of your piece.
Sirs, you started thus "...entire town (of approximately 90% Hausa Fulani inhabitants) was razed down..." Like the governor and the terrorists, you have attempted painting southern Kaduna natives as non indigenes and Hausa Fulani as the owners of southern Kaduna, little wonder you insistently refer to the as 'so called'. Let reason address this; how possible is it for a 10% to wake up one day in rejection of a policy supported by 90% who own the days government then. How possible was it in such crude an age for a 10% Christians to raze down a 90% Hausa Fulani settlement at a time absolute power resides in Zazzau?

PROVING WRONG THE CLAIM OF A 90% HAUSA FULANI IN ZANGO (1992)
Let reason also prove a point. The term 'Zango' is a Hausa word that means a resting place as held by traceable history. It is equally true that in the Hausa language, letter 'n' when added to a word that is followed by a noun or pronoun etc. makes the noun, pronoun, or word possessive of such other word upon which such letter 'n' is added to. For instance, 'zakara' is the Hausa name for a cock, 'Mallam', is a Hausa word for teacher. To say 'zakaran Mallam' means the teachers cock because letter 'n' is added to 'zakara'. Applying this example to the town in question. 'Zangon kataf' where 'Kataf' is the Hausa name for a soutuen Kaduna 'Atyap' tribe accupying Zango axis, where also you called it 'Zangon Kataf' [notice the 'n' (possession sign)] by the Hausa interpretation it will mean the Zango of the Kataf people. You attempt toying with reality as usual of you from of old.

Sirs, let me also educate you that everywhere bearing 'zango' today is yes! Populated by Hausa Fulani but not a Hausa Fulani owned town. I tell you why. Everywhere bearing Zango is just a hospitality zone. Let the world quote me on this, Zango is often just a settlement usually in the heart of the town or where the seat of authority is. Hausa Fulani have often taken that settlement pattern to deceive people into thinking they own the town. I challenge you to visit most Hausa Fulani township settlement and verify this fact. They usually will occupy just a street leading to the seat of power or the major street where many pass through to other towns, cities and states. The aim is that when you pass through, you think it is a Hausa Fulani owned town.

Zango in southern Kaduna as other places has always been a resting place the hospitality of the natives granted this Hausa Fulani during the cross Saharan trade days. Patiently follow me through history though lengthy but sure educative. According to the myth of origins of most polities of particularly Southern Kaduna, just as with the entire central Nigeria, the region have always been a recipient region for cohorts of migrants from the east: Egypt, Sudan, Lake Chad, Borno, Bauchi and the South East through the Cameroon mountains, Bamenda etc. as opined by Ibrahim J. We all know that Borno became the broadway for invading tribes because it was well-connected with Egypt by Darfur and Kordofan, and could be approached from Kanem through Lake Chad. The migratory corridor is provided for horde of invaders from the North and East displaced less organised tribes to easily pass through west along the Kamadugu River and the great pains of Borno, Kano, Katsina, and Zaria to the south. ( C.K Meek, The North Tribes of Nigeria, Vol. I, pp. 19-20). Sirs, I hope you recall the fact that commerce alone brought your tribes men to southern Kaduna as is the case with most of central Nigerian communities. Taking you through history will be writing a book here which is not my intention, but let me remind you, that but for the trans-saharan trade, southern Kaduna will not be so defined by you, and in fact but for the hospitality of my fore fathers that you now insult, you wouldn't attempt claiming Southern Kaduna like you do lately.

Do not be deceived into believing that southern Kaduna so easily will forget history. your fathers tried destroying the nucleus of our traditional authority through the creation of an entirely new power base in Kajuru, Kachia, Kauru, Zangon Kataf, Kagarko, Jere, Jema'a among others, then southern Kaduna 'pagan' native lands. They placed large numbers of southern Kaduna natives under Fulani District Heads because the control political powers then as now. And on this you build your bases of ownership of southern Kaduna when in fact your penetration into Southern Kaduna is traceable through such trade routes as:
1. From Kano, Faki, Zaria, through Kauru, Zangon Fatake (Later Zankon Kataf), Kefi, Nupeland, Oyo to Gonja ( Ghonja).

2. The route from Kano, Zaria, Igbabi, Kakuri, Kajuru, Kachia, Kagarko, Kaffi, Oyo, to Gonna.

3. Bauchi, through Jos, Bakuru, Miyango, Fadan Chawai, Kurmin Rizga, Zangon Kataf, Jere, Abuja to Lokoja.

4. Kano, Gadas, Lare, Zangon Kataf, Jama'a to Loko.

We can go on and on to the routes that led through Hamland (Ribi Ham), Bajjuland, Adaraland, Akurmiland, Agworokland, ...

In summary, Sirs, do not forget that it was in your fathers' trading journeys from Kano, Katsina, Daura and Zaria to Nupeand, Oyo, and Gonja that they (then reffered to as Fatake) had to establish diplomatic relations with the people of these areas through which they PASSED. Apparently, that was because of the great distance between one trading station and the other that usually took them between three (3) to six (6) days of at least ten (10) hours march a day. They had to establish such friendly relations and seek permission (right of passage) from the natives to establish resting stations (Zangos) that you so claimed to be a Hausa Fulani originally owned settlement. To show the confidence and trustworthiness the found in the southern Kaduna natives, they also required security 'because they were sometimes ambushed, attached, their wares seized and they themselves captured and sold to slavery.' (M.G. Smith, Government in Zazzau, p. 170)
If you do not have a grasp of the tips of traceable history as this, you have no right to the crowns you wear. If you however, have these facts, it means you are toying with it and any leader who dream of toying with history in this 21s digital century is not worth taken seriously.

ON THE HISTORY OF CRISIS IN SOUTHERN KADUNA
Sirs, you attempt bringing to the fore a list of the series of southern Kaduna crisis, sadly you did that not with the aim of providing suggestion that will help solve the case, rather to paint the victims as the terrorist and the terrorist as the victims. That is primitive, evil, uncalled for from a so called leader. This attempt define you as being callous and insult to wisdom.

1. You began with the Kasuwar magani 1981 crisis that you cunningly ran from stating the cause of the crisis. Thank goodness it suggests you know the truth which is that the crisis was as a result of the Hausa traders' attempt to take over Adara land, claiming that the land belonged to them. (Territorial ambition)

2. Then the Yarkasuwa 1986 crisis which you claim it was for the '...rejection of a Muslim Kurama who EMERGED (sic) as district head defeating a Kurama Christian...' To mean the Christians caused that. Sirs, in your usual cunning way, you forgot it was not a christian Muslim issue as the crisis was caused by power mongers who were opposed to the candidature of a prominent Bakurmi Muslim, who “dared’ to contest for the District Head’s office reserved for the Hausa Fulani of Lere town. Simply an ethnic issue (a Bakurmi Muslim vs Hausa Fulani).

3. On the Kafanchan crisis of 1987, you claim it was as a result of a blaspheming of the Qur'an by Rev. Bako. Unfortunately for you, that automatically points the Muslims as the originators of the crisis. You left out the whole story that will clearly explain this though it is in the public domain. You went too myopic to think people will simply accept what you vomit when memorandum submitted to the committee saddled with the responsibility of investigating the issue contains there in the true story of how the Muslim students began antagonising the Christian students in an attempt to frustrate and stop the crusade in the Kafanchan campus College of education. How the Christians where made to remove the banner publicising the crusade days before by the student affairs officer on demand of the muslim students which they (the Christians) obeyed. How also on the day of the crusade the Christians were forced into forfeiting the hall they had arranged to hold the crusade in (block 19) as Muslim students took over it for whatever reason which forced the christian students move to the open arena. I covered my eyes in shame reading where you claimed that the Muslim girl who raised the alarm on the claimed blasphemy was '...manhandled...' Come, how would someone shout 'blasphemy' and a reasonable group will just rush in and attack a peaceful group without even verifying. That was simply a plan successfully carried out. It is a shame that in your age I have to correct you on something that happened in the year of my birth all thanks to history.

4. Sirs if you are sincerely following the list you should have also included the
Zaria 1988 case because it was also a case involving southern kaduna indigenes and you are tracing links of the long lasting security issues. Let me help you add that in Zaria 1988, Muslim students attacked Christians over victory of Christian student in the students’ union elections. About 107 students were injured, some seriously, whereupon some persons from Zaria City waylaid students travelling home after the university had been closed and killed some of them at Gwargwaji.

5. On the 1992 Zangon Kataf case, it was not as you paint it. It was not in
opposition of the relocation of the market that the crisis arose. That suggests, Southern Kaduna people just started killing and burning because the market was to be relocated. No Sirs, the true story is that the crisis started when the natives were attacked on their way to the market they have opposed relocation of.

6. You link the 1999 Kafancan (Jama'a) crisis with a rejection of the coronation of the Emir of Jama'a whereas even the rejection was as a result of the 1999 ethno religious attacks against Southern Kaduna and other Christians in Kaduna North LGA, with it reverberations in Kafanchan and environs.

7. You blame the 2000 sharia law on the southern Kaduna rejection of the
planned establishment of Sharia law in Kaduna state. Sirs, the crisis was not in southern Kaduna as it was in Kaduna, Zaria, Kano, and Katsina etc, where Southern Kaduna people were killed, beaten, matcheted, etc.

8. Sirs, there are the:
A. 2000, at the Federal College of Education, Zaria, when Christian students were attacked and killed and injured, and the Catholic Church burnt by Muslim students in the College.

B. 2001, ethnic cleansing to move non-Muslims from Kaduna North LGA,
after the failure of attempts to impose sharia on Kaduna State.

C. 2002, BirninGwari, when a woman was killed, and they alleged that the
killer was wearing a face cap; one Kataf man who had been away at Zaria when the incident occurred, returned to BirninGwar and was killed, several other “Katafs” (Southern Kaduna people) were killed, their houses and property burnt.

D. 2002, FCE Zaria, when violent Muslim youth from Tudun Wada, attacked the girls hostel at night, killed, maimed, injured, raped and traumatized the female students.

E. 2002, when violent Muslim protesters attacked Christians under the cover
of opposition to Miss World Pageant.

F. 2006, violent attack and killings of Christian students at the FCE, Zaria by
Muslims from Tudun Wada and Zaria City.

G. 2009 crisis in Piti District of Piriga Chiefdom in Lere LGA, over the appointment of district head, leading to police harassment and detention of officials of Piti National Development Association, when powerful forces in Lere and Kaduna wanted a Muslim as the district Head.

H. 2010, at Kidache area in Chawai Chiefdom, when cattle herders attacked
the area in apparent retaliation of the killing of their clansmen in neighbouring Plateau, and killed nine local Chawai people.

All these you did not report. You should have reported than to show your objectivity before reporting the 2011 crisis but sadly you fail to, hence, defining yourselves insincere and not worthy of trust.

9. You claim the southern Kaduna natives seized the opportunity of the 2011 post elections crisis and killed Muslims. You talk of the 2011 crisis as if it were a Kaduna state case. Secondly. How can a sane fellow support the opinion that southern Kaduna indigenes who supported a candidate that was successful at the end of the day will keep the joy aside and start attacking and killing a sorrowful people whose candidate was difited and had given a prior indication that blood will flow should he turn out unsuccessful. Myopic.

10. In your point eight (8) you spoke of reprisals, unfortunately, you still blamed it on the southern Kaduna people who you claim are mounting illegal road blocks and killing Hausa Fulani. Sirs, in case you do not know, let me educate you. Reprisals mean a violent or aggressive act towards somebody because of something bad that they have done towards you (OAL Dic).  Sirs, all through your piece you have blamed the Southern Kaduna people as the terrorist and the Hausa Fulani as the victims. Reprisal: how would the southern Kaduna people who 'did you wrong' be also guilty of reprisals. What are they taking vengeance on since you so claimed the Hausa Falani tribe has been the guiltless victims. It is at this juncture that your insincerity and play over truth caught up with you.

If you can mention 18 people killed all this while with out listing their names and the exact place of their tragedy, I can list out the following for you in summary. Between the time you tag reprisal with your about 18 reported deaths. Southern Kaduna people counts the following lost: we have had 5 LGC attacked by Fulani on the so call reprisals where more than 53 villages were attacked, more than 808 deaths recorded, more than 57 people injured and far above 1,473 properties destroyed. What do you mean by reprisal? In case you need the details I will be please to provide.

CONCLUSION
It is disgusting the way you choose to play over truth. You tag your piece Myth and realities, indeed the realities lay in between the lines. At a time like this when all should settle for tracing the root with an aim at reaching lasting solutions to the problems bedeviling the state, you choose to trace the victims which turn out an attempt at falsifying existing realities. You accuse the government of not apprehending the terrorist which is one truth that I would have given to you but for the fact that your definition of the terrorist is as told of in a moonlight tale or under the darkness of the 'ruga'.

You cannot solve a problem by falsifying truth. In fact, tracing the real victim at the first instance is not wit. That proves the popular believe that grey hair is nor indicator to wisdom and that maturity is not a thing of the physical but a level of the development of the mind.

I invite you Sirs, to settle for such matters that are for the development of Zazzau Emirate as it seem that is what you may be best at and leave matters of the state to the government that is already dancing your tune. Get out of the cave that have so closed you and narrowed your knowledge of the realities at hand as it is only by so doing will you grow above insulting your selves and the entire people you represent in the square. On a final note Sirs. Your silence was more useful than your words. Your silence I mean spoke more loudly of ZEMDA as a wise Association but your words betrayed that. Next time look before you leap.

J.F Dabo