The crisis in Southern Kaduna, the predominantly non-Muslim area of Kaduna State, did not start today. Accompanied by killings and destruction, it is a centuries-old struggle by a people to protect their way or life from total take-over and subjugation by Jihadists, writes EMMANUEL GANDU.
Southern Kaduna is generally described as a microcosm of Nigeria. It is made up of a conglomerate of diverse but closely linked tribes, an age-old heritage of a singular source of origin, and occupies 13 of the 23 local government areas of Kaduna State.
With over 50 tribes, Southern Kaduna makes up over 90% of the tribes in Kaduna State, 60% of the tribes of the seven states in the North West geopolitical zone, 10% of the entire tribes in Nigeria (after Taraba, Bauchi and Adamawa States).
According to the 2006 National population census as contained in the official government gazette of 2009, Kaduna State had a population of over 6 million, (the third highest after Lagos and Kano) of which that of the Southern Kaduna local governments was 3 million. By this population figure, Southern Kaduna is more populated than each of 11 States of Nigeria.
The good people of Southern Kaduna have a penchant for peace – sometimes to a fault. Peaceful coexistence is the sinews that lubricate their bones and bonds of friendship with every human that comes in contact with them. The one other thing that makes them unique is unity of purpose that binds them together – one culture, one custom, one tradition, one people, one sacrifice, one struggle, one love, one identity, one destiny, and one God.
BACKGROUND TO THE SOUTHERN KADUNA CRISIS
Usman Danfodio, the Fulani warrior, waged the 1804 Jihad war against pagan territories of West Africa reaching into Northern Nigerian towns of Sokoto, Kano, Katsina, Zaria and down to Bidda and Ilorin. These conquered territories came to be known as Sokoto Caliphate.
As the Jihad was gaining momentum, one of Usman Danfodio’s foot soldiers from Zaria went to Sokoto to receive a flag with which they would spread the message of Islam. He was known as Musa of Zaria.
Musa it was who created what later became Zaria province. He became the first Muslim Emir of Zazzau. With the passage of time, a group of the Zaria inhabitants moved southward in search of greener pastures. This group arrived Southern Zaria and decided to settle in a location near MaTagama, one of their preferred villages in Katab land then.
From that time, subsequent Hausa Fulani new arrivals to Southern Zaria adopted MaTagama as their first point of settlement. This is the genesis of Zangon Katab becoming a major settlement for the Hausa Fulani in Southern Zaria.
By 1808, the Sokoto Caliphate had gained control over most of Hausa land with more incursion into several surrounding tribal pagan regions south of Zaria. Sokoto Caliphate thus became the most developed state of pre-modern Sub Saharan Africa. The Caliphate was a loose confederation of emirates that recognized the Suzerainty of the Sultan of Sokoto. Zazzau Emirate was one.
JIHAD ON SOUTHERN ZARIA TERRITORY
Like it was in other Northern Emirates where the Jihad was active, especially in pagan (non Muslim) territories, the Southern Zaria tribes and towns were not an exception as they were constantly raided and conquered by the Jihadists. The raids were for conquest/annexation of territory, Islamization of the pagan tribes, capture of men and women for slave labour and economic development of the Caliphate/ Emirates.
An estimated 1 to 2 million non-Muslim slaves were captured during the Fulani Jihad wars all over West Africa. Some of the captured/slaves in the conquered territories of Southern Zaria were taken to Zaria and sold out to Slave Merchants from Western Europe and America. By 1900, the Sokoto Caliphate had at least as many as 2.5 million slaves, second only to America.
No thanks to the legacy of the Usman Danfodio’s Jihad, the activities of the Caliphate and Emirates left a bitter lasting impact on the Nigerian people especially the Atyap, Bajju, Tsam (Chawai), Ikulu, Anghan à nd other Southern Kaduna tribes. Part of these bitter legacies was the subjugation of the people under the control of the Zazzau Emirate.
Unfortunately, right from 1907 when the first set of Muslim Hausa/Fulani rulers were posted into the Southern Zaria territory as District Heads and other Native Authority (NA) officers, there had been continuous agitation and protests from the Southern Zaria people against the subjugation.
Even when slave trade was abolished world-wide, the slave raiders on horsebacks continued to terrorize the Southern Zaria tribes.
The situation was so inhumane to the extent of using them for slave labour in the Zazzau Emirate farms, the beautiful women as sex slaves, forced and double taxation, forceful evacuation of their farm produce to Zaria, and continued appointment of Hausa District Heads from Zaria instead of Indigenous District Heads.
Those natives who proved stubborn to the subjugation were tortured to death, a lot more were forcefully repatriated to prison in Zaria. Many did not come back alive. The few surviving natives never returned.
Nor did the arrival of the British colonial rule ever relax the tight noose on the necks of the helpless Southern Kaduna people.
The stage was therefore set for resentment, civil disobedience, rebellion and revolt against the Zazzau Emirate. Strong opposition voices and viewpoints from the Southern Zaria tribes began to surface especially from among the emerging elders, elites, and revolutionary elements.
The ATYAP AND BAJJU REVOLT
(1) In 1946 there was an uprising by the Katab against the Hausa appointed District Head. The Native Authority (NA) Police was mobilized to violently quell the revolt. Consequently, Mr. Clewey, a District Officer in Zaria, was dispatched to Kagoro with a message to Chief Gwamna Awan. He confronted Mallam Awan “in a hushed voice that he Gwamna was the one instigating the Katafawa pagans of Zangon Katab to revolt against the Hausa District Head, the Katuka of Zazzau.”
(2) In that same 1946, the Zangon Katab people again staged a revolt against continuous rule by a Hausa District Head.
(3)By 1948, another revolt took place. This time, about 40 indigenous Katab were arrested and sent to prison in Zaria. About half of them were killed outrightly, while others were tortured to death. The rest few remaining of the arrested were taken to prison in Zaria.
As a consequence of this 1948 revolt, another Senior Resident Colonial Officer in Zaria was sent to the Chief’s palace in Kagoro to warn and accuse Gwamna Awan of instigating the Katafawa and Kaje revolt against the Zazzau Emirate for appointing Hausa District Heads to rule over them.
(4) (In the meantime), one Mallam Usman Sakwak had already begun his struggle to have an indigen appointed as District Head; a struggle for which he fought to the end of his life.
(5) In 1966, another revolt by a large gathering of peasant farmers from all villages of Atyap and Bajju congregated to protest against the continuous imposition of Hausa District Heads. Again Chief Gwamna Awan was accused of instigating the revolt.
(6) By 1968, the largest ever human rights gathering to revolt against the Zazzau Emirate’s subjugation of Southern Kaduna people took place. This was by the Atyap, Bajju, Tsam (Chawai), Ikulu, and Anghan in what can be referred to as “the mother of all mass protests.”
FIRST INDIGENOUS DISTRICT HEAD OF ZANGON KATAF
Despite many decades of all levels of hostility, dehumanizing agonies, loss of lives, physical and mental torture, and all forms of servitude and slavery meted to the Southern Kaduna people, it was not until 4th April 1967 that an indigene of Zangon Katab, Mr. Bala Ade Dauke Gora was appointed as the first indigenous District Head. Bala Dauke’s coronation was delayed until 1st. October 1967, and even at that, he was compelled to pick a Zaria royal title, the ‘Kuyan Bana Zazzau’.
This was meant to let the Kataf people know that they were not only still answerable to the authority of the Zazzau Emirate, but had to continue taking administrative directives, orders, and paying homage to the Emirate. Mr. Bala Ade Dauke Gora was district head of Zangon Katab for 28 years (1967 – 1995), implying that it was not yet ‘Uhuru’ for the Katab people.
1992 ZANGON KATAF CRISIS
The genesis of the 1992 Zangon Kataf crisis could be traced to the onset of the British imperial regime in the Northern Region of Nigeria, in which the Atyap people began reporting the loss of land to the Hausas. Way back in 1922, a large piece of land was acquired by the Emir of Zaria, Dalhatu Uthman Yero, who failed to compensate the indigenous Atyap owners.
By 1966, this land was provided to the Hausa trading settlement which was renamed and called ‘Zango’ by the then Emir of Zaria Muhammad Usman.
This land was to be (and remains utilized) as a market place, and the indigenous Atyap people as the land owners were banned by the Hausas from trading pork and alcohol or even owning shops/stalls in this market. In January 1992, the first indigenous local government chairman A.C.P Jury Babang Ayok (rtd) announced plans for relocating this Zango market to a neutral, spacious/ less congested, hygienic, and bigger market for both the Hausa and Atyap traders, sellers and buyers. Unfortunately, this proposal began to serve as fuel for rising tension between the Hausas and their Atyap host, eventually leading up to the 1992 Zangon Kataf crisis.
Relocation of the market
This 1992 crisis between the Hausa community of Zango town and the Atyap people over the local government approval for the relocation of the market from the already congested, compromised and unhygienic Zango town to a better location sparked off the worst crisis ever experienced in the area and indeed the entire Kaduna State.
While the Hausa community insisted on having the market not moved from its original location, the Atyap people stood their ground on relocating it to the new earmarked location.
Interestingly, the Atyap people, having been given their own indigenous District Head wanted to not only test the efficacy of their new found freedom, but also to exercise their franchise over Atyap land without undue dictates from any outside interference.
The stage was therefore set for a clash, the battle for the soul of Zango town on the side of the Hausa community, and the battle for total sovereignty of the Atyap Nation. The whole thing turned out to be a war with catastrophic consequences for both sides, the scars and other resultant effects still reverberating in Nigeria since that fateful 1992.
The crisis, riots, destruction of life and propertyÂ
The ensuing crisis/riots, starting from Zangon Kataf engulfed the entire Kaduna State where several thousands of human deaths and casualties, burnt down buildings, and property etc were suffered on both sides of the Hausas and Southern Kaduna indigenes including Christians in Zangon Kataf, Kaduna, Zaria, Birnin Gwari, Ikara, and several other towns across Kaduna State.
Arrest of Atyap and setting up of Commissions and Tribunals
As a result of this crisis, a commission of enquiry headed by Justice Rahila Cudjoe was established by the Kaduna State government to among others, get to the root causes of the crisis, identify culprits and victims, and offer recommendation etc.
Curiously, it was observed that 5 of the members of this commission of enquiry were Hausa/Fulani.
In a report by ‘Africa Watch’ on 30 March 1993, hundreds of Atyap were arrested and put in detention under the Decree 2 of 1984. Among them were prominent Atyap leaders and elders including Major General Zamani Lekwot (rtd), A.C.P Juri Babang Ayok (rtd), the District Head Bala Ade Dauke Gora, Mr. Dominic Gambo Yahaya (now the Agwa Tyap III.
Justice Okadigbo Tribunal’s Death sentence to six (6) Atyap leaders Â
In April 1992 the Justice Okadigbo Tribunal began the trial of Major General Zamani Lekwot and his fellow accused Atyap leaders for unlawful assembly, rioting, rioting with arms, and disturbance of public peace. In February 1993, six of the accused were sentenced to death, including Major General Zamani Lekwot, Major James Bala Atomic Kude, Yunana Karau, Markus Mamman, Yahaya Duniyo, and Julius T. Sarki.
Sani Abacha frees Major General Zamani Lekwot and the other 5 on death row Â
Contrary to prevailing fears, the federal military government did not execute the “Atyap 6” sentenced to death up to the time Head of State Gen. Ibrahim Babangida stepped aside as a result of June 12 problems. Even when the Interim Government headed by Chief Ernest Shonekan came to power in August 26, 1993 nothing was done.
When General Sani Abacha ascended power on November 17, 1993 he did not act on the case but rather awaited the final outcome of the African Commission which discovered gross violation of judicial processes by the tribunal and the outgoing military regime of Babangida. Consequently, General Sani Abacha asked for the release of the convicted men from the death row and detention.
This, the Sani Abacha regime granted, and Zamani Lekwot and the 5 others were released in 1996.
LONG WALK TO FREEDOM :CREATION OF CHIEFDOMS FOR SOUTHERN KADUNA
The injustices and subjugation created, reinforced and implemented both by the Zazzau Emirate and British Colonialists on Southern Zaria tribes from before 1904 were sustained by subsequent governments of North Central State and latter Kaduna State. Interestingly, this ‘apartheid’ jinx was broken by the administration of Col. Jafaru Isa in 1995, and subsequently cemented by Alhaji Ahmed Mohammed Makarfi in 2001. The two Governors no doubt became heroes of the century for Southern Kaduna.
These good gestures were continued by the administration of Architect Namadi Sambo and Sir Ibrahim Yakowa before 2015.
These people-centred Governors went ahead to create chiefdoms for the marginalized Southern Kaduna people, having come to the realization that the creation of these chiefdoms was for the purposes of freeing the people from bondage, promoting peace, harmony, mutual respect, better understanding, and enhancing development.
By 1975 the Tsam (Chawai) district was restored to its earlier status. It was not until 1990 that the Bajju people had their own when three districts were created. Eventually by 1995 the Atyap, Bajju, Tsam, Ikulu, Anghan, Gwong (Kagoma), and Ninzo were finally free and removed from the Zazzau Emirate Council control by the then Kaduna State governor Col. Lawal Jafaru Isa when he created chiefdoms for them.
ATYAP CHIEFDOM
The age-long agitation and struggle for the actualisation of Atyap chiefdom became a reality when it was created in 1995. Consequently, Mr. Bala Ade Dauke Gora who had been the District Head of Zangon Katab became the first indigenous Chief of the Atyap chiefdom. The chiefdom was created with a 3rd Class status, and by 2001 it was upgraded to 2nd Class. The Atyap chiefdom was made a 1st class in 2007.
PAST CHIEFS OF ATYAP
(1) Bala Ade Dauke Gora – Agwatyap I : 1995 – 2005
(2) Dr. Harrison Yusuf Bungwon – Agwatyap II : 2005 – 2016
(3) Dominic Gambo Yahaya – Agwatyap III : 12/11/2016 – Date
With this autonomy, the Atyap reversed the names, which the settler Hausas used for convenience of pronunciation, back to the original Atyap names :
(1) The name ‘Katab’ was reverted back to ‘Kataf’ and later to ‘Atyap’. The language still remain as ‘Tyap’.
(2) The Chief’s palace was built at Atak Njei.
(3) The Agwatyap beginning from the Agwatyap III use the Atyap National Attire to adorn his head crown as the paramount ruler of the Atyap Chiefdom instead of the Zazzau Emirate Hausa/Muslim traditional style head crown.
(4) Names of villages/communities have been reversd back from the names given by the Hausa settlers to the original/initial names given by the indigenous Atyap people.
A few of such changes include the following :
(a) Atak Njei instead of Ungwan Gaya.
(b) Matagama instead of Tagama.
(c) Ahyen instead of Kurfi.
(d) Majuju instead of Ungwan Juju.
(e) Aghut Tsuo instead of Samaru.
(f) Acacaat or Acaat instead of Kacecere.
(g) Sob Akoo instead of Mabushi.
(h) Mayayit instead of Ungwan Jaba.
(i) Apyia Akoo instead of Kurmin Masara.
(j) Afatbwang instead of Ungwan Tabo.
(k) Ashong Ashyui instead of Jankasa.
KAJJU CHIEFDOM
Following the appointment of the first indigenous District Head of Zangon Kataf, the Bajju people intensified their agitation for the appointment of their own as their District Head. Consequently, the first set of district heads appointed for the Bajju people were three :
(1) Nuhu Achi Bature – Zonkwa District
(2) Caleb Dogo – Ungwa Rimi District
(3) David Kantiok – Madakiya District.
By 1995, the Kaduna State government created the Bajju Chiefdom. Mr. Nuhu Achi Bature was upgraded from a district head to the status of Chief of Bajju Chiefdom, ie, the Agwam Bajju
PAST CHIEFS OF KAJJU
(1) Nuhu Achi Bature – Agwam Kajju I : 1995 – 8/12/2021
(2) Luka Kogi Yabuwat – Agwam Kajju II : 24/2/2022 – Date
With this autonomy the people introduced some of the following reforms :
(a) The crown on the head of the Agwam Kajju is made of leather skin and adorned with cowry shells.
(b) The name of the people was changed from Kaje to Bajju.
(c) The name of the language is Jjuu.
(d) The name of their land is Kajju.
WHY GWOROK (KAGORO) WAS ACCUSED OF INSTIGATING ATYAP/BAJJU REVOLT
Chief Gwamna Awan was accused of instigating the revolt because of the following reasons :
(1) NDEPENDENT/ AUTONOMY STATUS OF KAGORO
The Oegworok settled in the present location in the 16th century and established their influence and independence on the territory which they fiercely defended against external incursion and aggression.
Kingship, leadership and administration in Gworok were vested on a council of clan heads led by Gundong, Bishut, and Mungu from the 16th century to 1905. These clans are the territories that make up Kagoro.
This committee of clans head administered, ruled, and effected far reaching decisions on matters of administration, welfare, law and order, culture, religious beliefs and observance of rituals, compliance with the tradition and cultural norms, and the defense of the territorial integrity of the land for and by the people.
Because of their effectiveness in the running of these affairs, and defense of the community and Kagoro territory:
(a) The Jihadists of Usman Danfodio were defeated in Kagoro.
(b) Gworok was an independent, and united fortress long before the arrival of colonial rule in Nigeria.
According to Tremearne, Temple, and Meek in M.G Smith’s anthropological notes (1975), Gundong was the leader/representative of the clans head successfully over a combined period of 50 years.
After Gundong’s death, his paternal half – brother Bishut was chosen as the next leader of the clans head to succeed him.
After Bishut’s death, there was an interregnum of 18 years from 1880 – 1898. Then Mungu, the son of Bishut succeeded his father as leader of the clans head and ruled until his death in 1905 (Tremearne).
By 1905, the British patrolled Kagoro and appointed Mungu’s brother, Kaka as Tribal Chief and District Head of Kagoro.
Besides ruling the Kagoro people, part of Kaka’s duties as chief was also the collection of the nominal tax of 1 and half d per adult male for the British colonial administration.
(2) THE ADVENT OF MODERN KINGSHIP IN GWOROK
This committee of clans head was saddled not only with the administrative, judicial, cultural, and religious set up but was also in charge of ruling Gworok (Kagoro) until in 1905 when the British colonial District Officer (DO) in conjunction with the elders/leaders of the clans unanimously agreed to pick Kaka Bishut as the first chief of modern Kagoro. This coincided with the time the white colonialists were consolidating their control on Northern Nigeria.
It is on record that Gworok (Kagoro) became a Chiefdom before many Emirates in Northern Nigeria, and had equal status as Zaria and Katsina Emirates. Further more, and as a matter of fact, Gworok (Kagoro) was never subjected to Zaria indirect rule nor any homage/allegiance and influence of any kind. Rather, Kagoro was an independent entity – the only tribe in Southern Zaria with such status.
Interestingly also, the Oegwam Oegworok (Chief of Kagoro) was the only chief from Southern Kaduna that was attending the Northern Council of Emirs/Chiefs meetings with others like the Sardauna of Sokoto Sir Ahmadu Bello.
PAST CHIEFS OF GWOROK (KAGORO)
(*) Council of clans head ( Gundong, Bishut, Mungu) : 16th Century – 1905
(1) Kaka Bishut : 1905 – 1926
(2) Aluwong Benyan : 1926 – 1929
(3) Mugunta Atin : 1929 – 1932
(4) Biya Kaka : 1932 – 1944
(5) Gwamna Awan : 1945 – 2008
(6) Ufuwai Bonet : 2008 – Date
(3) CHIEF GWAMNA AWAN AS A THREAT TO ZAZZAU EMIRATE’S INFLUENCE ON SOUTHERN ZARIA TERRITORY
Gwamna Awan was installed the Chief of Kagoro on April 11,1945. The installation ceremony was carried out by G.D Pitcairn, the British Colonial Resident of Zaria Province. Mallam Gwamna Awan was the first Christian monarch in the whole of the Southern part of Zaria, and among the very few in Northern Nigeria.
Gwamna Awan’s ascendency to the throne was a breakthrough by the S I M missionary to spread Christianity across the region since they had already made Kagoro town their headquarters in Southern Zaria.
However, his ascendency to the throne was seen as a threat to the Zazzau Emirate feudalism and aristocracy. Out of fear, they envisaged a danger to their interest in the Atyap area and the neighborhood by the Chief’s influence and the Christian Missionary activities. More threatening was the tendency of the new Western-Educated Christian Chief aiding the Atyap against the Zazzau Emirate.
As interestingly as events unfolded, in May 1946, barely one year into the reign of Gwamna Awan as Chief of Kagoro, there was a revolt by the Atyap in the Zangon Kataf district next door in the quest for the age long independent Kagoro Chiefdom. The Atyap people wanted their separation from the Zazzau Emirate and the creation of an independent Atyap Chiefdom.Consequently, Chief Gwamna Awan was blamed by the Emir of Zaria for not only encouraging the revolt but escalating the crisis.
This situation was reported by the British Colonial Resident, Mr. G. D. Pitcairn.
In the report, Pitcairn wrote : “The Emir is very bitter about Sarkin Kagoro, and seems at all times to blame the chief for all Katab troubles……. The influence of Kagoro in the region has been very powerful, certainly, and as much perhaps by its standing as an example of an independent tribe, and as by the propaganda of boys and youths trained by the SIM missionaries in Kagoro.”
These accusations and antics from the Zazzau Emirate did not dampen the resolve of the Atyap people, as there was series of protests and revolt by the Katab and Kaje against the appointment of Hausa District Heads to Southern Zaria by the Zazzau Emirate.
Some of these protests took place in 1946, 1948, 1966, 1968, and much later 1992.
In another report by a British colonial officer, an Assistant District Officer (ADO)Â indicting Gwamna Awan, the report reads in part:- “The Chief of Kagoro Mallam Gwamna Awan is the one instigating the Katafawa to revolt against the Katuka, the Hausa District Head of Zangon Katab.” – Mr. Clewley, Asst. District Officer (ADO) in Zaria (1947)
From 1946, the Chief of Kagoro Mallam Gwamna Awan and his Kagoro Chiefdom became the biggest single thorn in the flesh of the Zaria Provincial and Emirate administration. This cat and mouse “game” lingered up to the time Sir Ahmadu Bello, the Sardauna of Sokoto appointed Gwamna Awan as a member of the Northern House of Chiefs.
By this appointment, the Chief of Kagoro became the only chief from Southern Zaria, and one among the very few non-Muslim chiefs in Northern Nigeria with that status.
