Benue is our land, we need a local government, President Tinubu should intervene – Benue Jukun asserts

The National Association of Jukun Wanu (NAJUWA) on Saturday addressed a world press conference in Abuja where it laid bare it concerns on the marginalization and outright prosecution in Benue State by the Tiv.

Apex News Exclusive brings to you the full text of the press conference:

WORLD PRESS CONFERENCE BY THE NATIONAL ASSOCIATION OF JUKUN WANU (NAJUWA)

Theme: “Defending Our Heritage, Seeking Justice, and Upholding Truth Against Falsehood and Fabrications by the TIV, Who Are Mere Settlers in Benue State”

INTRODUCTION 

Distinguished members of the High Table, esteemed guests, fellow Nigerians, Members of the Press, and Ladies and gentlemen.  

We begin by expressing our gratitude to Almighty God for granting us the opportunity to hold this long-overdue World Press Conference. We also extend our appreciation to our President, Commander in chief of Armed Forces, President Ahmed Bola Tinubu and Vice, Alhaji Kashim Shettima for their leadership role during these challenging times for Nigeria, marked by economic and security concerns.

On behalf of the Jukun Wanu people worldwide—particularly those of Benue State at Makurdi, Guma, Logo, and other Local Governments—We, the National Association of Jukun Wanu (NAJUWA)—the umbrella organization representing all Jukun Wanu people across Nigeria and the diaspora—address the public today with profound pain yet with steadfast determination.

We, the Jukun Wanu, are the descendants of the great Kwararafa Empire, a people with a rich, documented history and a preserved cultural heritage. Our peaceful and accommodating nature is evident in our longstanding relations with neighboring communities.  

The Jukun Wanu, also known as the Riverine Jukun, are present in Benue, Nasarawa, Taraba, and Adamawa states. In Benue State, Jukun Wanu are in about 21 communities across Makurdi, Guma, and Logo Local Government Areas. Despite being the original inhabitants and rightful owners of the land now comprising 14 Local Government Areas—currently claimed as Tiv land—we have faced suppression, dehumanization, and inhumane treatment.

Today, we address the world on these issues. This press conference has become necessary due to persistent intimidation, falsehoods, and land dispossession by the Tiv people. Despite our hospitality in welcoming them centuries ago, the Tiv—now advantaged by numbers, resources, and political power—have systematically seized our lands, renamed our towns and villages, and replaced our traditional institutions with theirs. They have instigated conflicts to erase our existence, yet we have consistently chosen peace over retaliation or any other unlawful means.  

This press conference is a formal declaration: We will no longer remain silent in the face of oppression.

Benue State, our ancestral home, is presently embroiled in turmoil, with recurring, unjustified attacks often attributed to Fulani herdsmen. Many lives have been lost, and properties worth millions destroyed. Unfortunately, the media is awash with allegations, while the government appears helpless.

NAJUWA is deeply concerned by these developments. We emphasize that life is sacred, and no provocation justifies taking another’s life. We urge those perpetrating violence to learn from the Jukun-Wanu of Benue, who, despite enduring attacks and oppression from the Tiv, have chosen to pursue justice through lawful means, specifically the courts, rather than resorting to violence -our restraint which although has been misconstrued as weakness. But let this be clear, we are not cowards. Recent events confirm that the Tiv remain hostile, intent on erasing us from our ancestral land—land we inhabited over 300 years before their arrival.

CAMPAIGN OF CALUMNY AGAINST THE JUKUN OF BENUE STATE.

Why are the Tiv people so fixated or obsessed on the Jukun, particularly the Riverine Jukun? Why do they launch campaigns of calumny against us whenever they are in crises with others? The current situation is deeply concerning and has partly necessitated this World Press Conference.

On April 29, 2025, Benjamin Orkuma, a social media influencer, posted inciting and false allegations in Tiv language on his Facebook page, accusing the Jukun—especially those from Abinsi—of collaborating with Fulani herdsmen in attacks on Tiv settlements. This misinformation quickly spread across social media. The Jukun community responded robustly, exposing the falsehoods. Orkuma subsequently retracted his statements and issued a public apology in both Tiv and English, as demanded by the Jukun.

However, just as we believed the matter was resolved, another Tiv individual, via a social media page titled “AOMOTY CONTENT,” made further and worst inflammatory accusations, including:

* Claiming that the Etulo and Jukun, both fishermen residing along the River Katsina Ala and River Benue, are strangers in Tiv land (Benue State).

* Alleging that the Jukun, especially in Abinsi, are collaborating with Fulani herdsmen to attack Tiv communities.

* Accusing the Jukun of providing logistical support to Fulani attackers.

* Asserting that Jukun communities harbor herders to shield them from arrest.

* Demanding that Jukun should not have any chiefs in Benue State and should be placed under Tiv traditional authority.

* Alleging that Jukun colluded with Hausa truck drivers to facilitate criminal activities.

These allegations are baseless, hateful, and designed to incite violence against our people. NAJUWA cannot ignore such dangerous rhetoric. As a responsible organization, we have chosen to confront these falsehoods directly, by reporting it to the Benue State Police Command, the Department of State Services (DSS), and the Nigeria Civil Defence Corps (NSCDC).

However, the persistent, false claim that the Jukun are strangers or settlers in Benue State by the Tiv is not a new accusation because, it was addressed during the 1995 Oki Commission of Inquiry, which established that the Jukun have been inhabitants of the area for over 200 years before the Tiv arrived our Land. Despite this, the Tiv continued to pursue policies that violate the Nigerian Constitution and marginalized the Jukun.

Given the ongoing nature of these claims and their role in fueling conflict, NAJUWA’s Executive Council has resolved to bring this matter to national and international attention. Our aim is to expose the colonial legacy of injustice, manipulation, and imposition that has left the Jukun labeled as strangers in their own ancestral land.

Our response will be detailed and supported by verifiable evidence and citations. We intend to clarify the historical record, especially as the Tiv have repeatedly distorted it to suit their narrative.

We also inform the public, particularly our kins in Kano, Bauchi, Kogi, Nasarawa, Gombe, Taraba, Adamawa, and Benue, that this press conference coincides with our plan to seek legal redress. A law firm has already been briefed, and we will soon initiate legal proceedings against the Tiv Traditional Council and the Benue State Government in respect to the matter of our customary rights in the 14 LGAs in Benue state which rightly belong to the Jukun; which will be our second matter.

The first case, currently before the Benue State High Court, challenges the 2015 law that removed the Jukun Traditional Council from the records of Benue State. This action effectively stripped us of our status as indigenes, with the sole justification provided by the Benue State Government being our classification as a minority tribe. However, our citizenship is defined by historical precedent and the Nigerian Constitution, not by the Tiv or Benue State Government. As this matter is sub judice, we will refrain from further comment except for reference purposes. A s such we found it necessary and expedient to clarify all issues concerning our claims as the rightful owner of the 14 LGAs in Benue state which include Makurd, Guma, Logo, Ushongo, Gwer West, Gwer East, Ukum, Katsina Ala, Gboko, Vandekya, Kwande, 

THE HISTORICAL CONTEXT: THE KWARARAFA EMPIRE.

We assert, unequivocally, that the Tiv do not have ancestral land in Benue State, and indeed Nigeria. The Tiv are settlers in the 14 Local Government Areas, while the Jukun are the natives and sandwiched by other Kwararafa Jukunoids group in Benus state which include the Jukun, Idoma, Agatu, Igede, Nyifon, and Etulo—all Kwararafa descendants.

This may sound controversial, but it is the historical fact. The Tiv hold no customary rights in Benue State; the land in which they claim as Tiv Land in Benue state actually belongs to the Jukun Wanu. The contrary impression is a result of colonial manipulation, which cannot endure forever. Thus, we are prepared—mentally, spiritually, and materially—to reclaim our rights. We will substantiate our claims with evidence as we advance our case.

BRIEF HISTORY OF KWARARAFA EMPIRE

Prior to the 13th century, the Kwararafa Empire controlled much of northern Nigeria, extending from Zamfara, Kano, and Rano in the north, to the borders of Borno, and down to the Ogoja area, through to Ebonyi and Enugu borders in the southeast. The empire included the Idoma, Igala, Igbira, Bassa, Agatu, Alago, Koro, Nungu, Koro, Bassa, Ankwe, Garkawa, Montol, Eggon, Angas and many other Jukunoid groups.

Ruxton, a senior Colonial officer described the boundaries as follow:

“At one time or another, this kingdom extended from the twelfth meridian to the Niger, south to the Cross River, and north to the borders of Bornu and the central Hausa states. It included the Arago Kingdom of Doma, the Igbira Kingdom of Panda, and the dominion of the Attah of Idah on the Lower Niger. Lieutenant Mizon wrote in 1894 that they had probably conquered the ocean and had certainly been in touch with Europeans. In D’Am Ville’s Map of Africa, 1727, a ‘Courourfa’ is shown as occupying the country south of Bornu and Zamfara.” (See Page 7, Muri Province – Fulani, Jukun, Wurbo ana Ankwe, Laws and Customs Notes On 1908)

The Kwararafa Kingdom maintained relations with the Borno Empire and the Hausa Kingdoms from the 13th to the 19th centuries, sometimes peaceful, sometimes conflictual.

Scholar Saad Abubakar affirms this history:

“It would appear from Kano Chronicles that some sort of relationship had existed between the rulers of Kano and their Jukun counterparts, but these started to deteriorate as from the reign of Sarkin Kano Mohammed Zaki, 1582–1618. Hitherto, while Kano supplied horses to the Jukun, she in turn received slaves.” (See Peoples of the Upper Benue Basin and the Bauchi Plataeu Basin before 1800, Page 168)

Historian Kirk-Greene notes:

“The center of the Jukun Empire was at Kororofa…whence it conquered all the country between the Benue and the east and south sides of the Plateau…some families of the Jukun state of Dampar…were the forefathers of the Garkawa tribe…It was about this time also that part of the Yergem Tribe obtained permission to settle at the open country where they now live.” (See Gazetteer of the Northern Provinces of Nigeria, page 29)

A. H. M. Kirk-Greene further attests that everyone knows that during the sixteenth and seventeenth centuries, the Jukun empire spread all over the entire middle belt region. He states: “Under the name Kororofa this once powerful tribe is often referred to in the history of Borno and Kano…we began to hear of this tribe in the 14th century…”, (See Gazetteer of the Northern Provinces of Nigeria 32)

Further, in 1854 R. Osborn, who spoke on behalf of the British Admiralty during a public gathering in 1854, addressed Balkie’s team and other stakeholders on the objective of their mission to the Kwararafa country. Osborn declared, and we quote: 

“…in it you will see that the town of Doma on the North of the Chadda, Wukari the capital of Kororrofa on the South, Juggum of the Koana… Wukari is described as a very large town lying eight miles south of the River, and the capital of the populous country of Kororrofa with the chief of which it is hoped an extensive trade may be established.” (See Explaining Voyages of up River Kwora and Binue in 1854 by W.B. Baikie—  Page. 403, Appendix page.

This is a brief account of the Kwararafa Empire. It has been made concise to provide necessary background without overwhelming the listener (reader) with excessive information that could distract from the main issue at hand. It is important to present these key elements to remind the Tiv—who, to the astonishment of many and contrary to known facts—once claimed, with a notable inclination toward falsehood, that Kwararafa history was a myth and that the Kwararafa entity never existed.

This assertion was likely intended to derail any ongoing conversation or challenge to their claims. But history is essential—it is the foundation of truth and identity.

The Tiv are often accused of relying heavily on fabrications. Their aversion to historical truth runs so deep that they seem determined to erase it from existence altogether.

THE EMERGENCE OF THE RIVERINE JUKUN IN THE 17TH CENTURY IN THE MIDDLE BENUE TWO CENTURIES BEFORE THE EVENTUAL TIV ESCAPED FROM THE CLUTCHES OF CHAMBA ONSLAUGHT UNTO THE 14 LGAs IN BENUE STATE

The Riverine Jukun emerged within the Middle Benue region, largely due to the upheavals that plagued the Jukun dynastic rule beginning toward the end of the 16th century. These events eventually propelled the Riverine Jukun toward the Middle Belt, where they took control of the River Katsina-Ala and the Benue River during the second wave of migration from the Upper Gongola Basin—following the fall of the Kwararafa capital to the Jihadists.

Though Kwararafa suffered losses, it recovered rapidly, especially with the emergence of the Abinsi Kingdom around 1600. From there, it brought into close administration the two major rivers and the hinterland encompassing the entire landscape where the present 14 local government areas (LGAs) of Benue State are situated. This fact was revealed by Maddock in his 1934 report, where he summarized as follow:

“The first settlers on the site of the present town were Igbirra but were driven out by the Jukun armies about 200 years ago and Jukun have occupied the town ever since. This immigration took place after the decline of the Jukun Empire. When Kororofa fell, there was an extensive movement to the South and West, each chieftain travelling with a retinue of minor officials and hangers-on. One such group, led by Olo and Agbo, two of the Aku of Kororofa’s sons, moved to Idda; and another, under Ayoga, another of the Aku’s sons, went first to old Katsina Ala and thence, following the Katsina Ala River, settled near the present site of Abinsi…”

Maddock, one of the colonial officers, further espoused and we quote him as follows:

“Meanwhile, the party under Olo and Agbo, a much larger one and said to have numbered over 1,000, had got into trouble with Sarkin Idda and decided to return. They came up the Benue to a point a mile east of the present town and settled on the island known as Yashin Bello… These movements all occurred before the Tiv had penetrated as far north as this. It was little more than 100 years ago that the first Tiv arrivals, the Harev clan, reached the Benue in the neighborhood of Abinsi…” See Abinsi Town Re-organisation of, No 730, PAGE 19, Par. 8

Sa’ad Abubakar clarified the events and the role played by the Riverine Jukun in this era when he stated, and we quote him as follows:

“This had started probably as from the 17th century when some groups moved to the middle Benue region. It eventually became the most important habitat of the Jukun. They spread their influence over non–Jukun groups and rebuilt their institutions…” (See Peoples of the Upper Benue Basin and the Bauchi Plataeu Basin before 1800, Page 170 )

Thus, Sa’ad added, and we quote him as follows:

“By the beginning of the 18th century, the Jukun were well established in the Middle Benue region… The system of government in the Chieftaincies was common, that of Wukari has been described as a sort of theocracy.” (See Peoples of the Upper Benue Basin and the Bauchi Plataeu Basin before 1800, Page 171)

THE HISTORICAL CONTEXT OF ABINSI AND THE RIVERINE JUKUN

Prior to British occupation, Abinsi, Ankwa, and other settlements maintained close ties with Wukari, referring serious matters to the Aku for decision-making and paying annual tribute. Within individual settlements, local chiefs held significant authority, supported by a hierarchical structure of assistants, similar to Wukari’s system. Chiefs and office-holders were appointed by the Aku of Wukari, receiving the gown and cap of office from him (SEE ABINSI TOWN: RE-ORGANISATION OF, NO 730, PAGE 5 (22) PAR. 16.)

REVITALIZATION AND ECONOMIC SIGNIFICANCE

The Riverine Jukun played a crucial role in revitalizing the region’s economy, with Abinsi emerging as a key economic center in the Kwararafa Empire from the 17th to 19th centuries. This was before the Tiv arrived in the mid-19th century. Historical accounts from William Balford Baikie and his team, who visited Abinsi in 1854, confirm the settlement’s importance as a commercial hub. Baikie noted that Abinsi was “the principal place where the commodities of the upper and lower Benue are exchanged” (See Explaining Voyages up River Kworra and Binue in 1854 by W. B. Baikie—  Page. 119 & 403)

TRADE AND COMMERCE

Dewar’s account further supports Abinsi’s significance, stating that the Benue above Abinsi was a fishing ground visited by people from as far south as Onitsha and as far east as Yola, with a constant flow of trade up and down the river. The permanent population consisted mainly of Jukun, a reserved and secretive people who adhered to their traditional beliefs (see Exhibit 12, pp. 3, par. 2).

PRECOLONIAL PORT BTWEEN NORTH AND SOUTHERN NIGERIA

Abinsi served as a significant pre-colonial trading port between southern and northern Nigeria through Calabar. A.L. Auchinleck’s 1913 report noted that the “Katsina Allah-Obudu road passed through the clan, used by numerous traders traveling to Obudu, Calabar, Abinsi, Ibi, and Bauchi” (See Muri Province – Munshi Division, Katsina Ala District – Utange Clan Assessment Report On, by MR. A.L. Auchinlect Page. 4, Par. 26).

THE IMMIGRATION OF TIV TO SPHERE OF INFLUENCE OF THE RIVERINE JUKUN (I.E. 14 LOCAL GOVERNMENT IN BENUE STATE), UNDER THE KWARARAFA EMPIRE.

Since the 17th century when the Riverine Jukun took close administration of the area where the 14 Local Government in Benue state was situated, the Jukun military never ceased to protect the region against external aggression up to the time of colonial in rule 1900. It was in the course of that duty that Tiv clans that fled Chamba’s onslaught and came face to face with the Riverine Jukun were all accosted without exceptions and restrained. This encounter occurred as the Tiv clans migrated into Jukun Land from 1840 onwards.

This military duty was attested to in 1854 at the William Balford Baikie and his team arrived in the region and had a similar experience. Upon reaching Agyogo (Makurdi), they learned that they had entered Kwararafa/Jukun Land and that the River Benue was named by the Jukun. Baikie documented his experience, stating: “During a temporary stoppage, a canoe with a single man ventured alongside, from whom we learnt that we were now in Kororofa, and that the River is by its inhabitants designated Nu, but is also known as Binue. The inhabitants and language of this extensive territory, which is strictly confined to the South side of the River are known as Djuku” (SEE EXPLAINING VOYAGES UP RIVER KWORA AND BINUE IN 1854 by W. B. BAIKIE—  PAGE. 120 – 121, and PAGE 131

On the military prowess sated above, it occurred when he left Agyogo (Makurdi) towards Abinsi and made a stopover at a beach along that corridor when the Jukun military personnel approached them, and Baikie documented the encounter as follow: “Mr. May and I took advantage of the short delay to get a set of sights, and accordingly landed on a sandy beach. While Mr. May was arranging the artificial horizon a band of natives, with spears and bows and arrows, from Akpa, who had been for some time watching us, rushed towards us, but when within some half a dozen yards of us they suddenly stopped, on which I went towards them, holding out my hands, and showing that I was quite unarmed. Seeing this they laid down their spears…” (SEE EXPLAINING VOYAGES UP RIVER KWORA AND BINUE IN 1854 by W. B. BAIKIE—  PAGE. PAGE 119)

TIV AS WAR REFUGEES AND THEIR UNSAVOUR CONDITIONS WHEN THEY CAME TO OUR LAND IN BENUE STATE

The Tiv people were war refugees at the time, fleeing from Chamba’s aggression. They were described by Tiv historians, Akiga Sai and Tesemchi Markar as a helpless, disoriented, disorganized, and disgruntled group of people. K.P. Maddock, a colonial officer, confirmed Tiv’s situation, stating: “The Tiv at this time had no proper weapon – neither bows, swords nor any iron implement. Their only weapons were a sort of pike and a wooden-headed throwing-spear. The Chamba, on the other hand were fully equipped with spears, bows and swords and thus obtained an easy victory” (See Kpav and Gambe Clans of the Tiv Tribe, Shitire District, Benue Province. Intelligence Report on by K.P. Maddocks Report Page 4, Par. 10).

Tesemchi Markar described the Tiv people during their migration as being in a state of distress, stated, and we quote him as follow: “The Chamba Tiv wars, like other wars, had disastrous consequences for those who bore the brunt:..As a people they were split into several groups as a result of the confusion caused by the Chamba attacks…internal control of the people became difficult. It was in response to this new challenge that an entirely new institution, tor agbande, aroused” (SEE THE HISTORY OF POLITICAL CHANGE AMONG THE TIV IN THE 19TH AND 20TH CENTURY BY TESEMCHI MARKAR PAGE 7, PAR. 19)

K. Dewar and K.P. Maddock also highlighted the unfortunate condition of the Tiv people during this period. Dewar noted: “However at the time when Tiv came into contact with the Jukun, they were in an almost state of emergency and the advantage of a permanent and stable politico-religious headship must have been fairly clear to them” (see Exhibit 22, page 20, par. 34).

THE ARRIVAL OF TIV CLANS AND INDUCTION INTO TOR AGBANDE SCHEME

All Tiv clans that arrived in Jukun Land were inducted into the Tor Agbande scheme. K.P. Maddocks stated: “Almost all Tiv clans as they move northwards and came into the Jukun sphere of influence acquired foreign titles.” SEE UTANGE CLANOF THE TIV TRIBE, TIV DIVISION, BENUE PROVINCE INTELLIGENCE REPORT ON BY MR. KP MADDOCKS, PAGE 5, PAR. 12

The Jukun people accommodated the Tiv clans in their land, showing empathy towards their plight. However, the permission was not complimentary or free, and there were strings attached, which is what the Tor Agbande scheme entails.

THE TOR AGBANDE SCHEME AS A NOVEL SOLUTION THAT SOLVED ONE OF THE MOST COMPLEX REFUGEE CRISIS IN AFRICA

The Tor Agbande scheme generated significant interest among neighboring tribes, as it was a novel and customized solution to one of the most distressing refugee crises of the 19th century in Africa. K. Dewar, a colonial officer, investigated the scheme and noted: “With regard now to ‘political’ authority, all persons whether Tiv, Hausa, Turu, Jukun or Fulani who have given information on the point most definitely stated that, until they acquired them from the Jukun, the Tiv had no ‘titles’; they had simply their patriarchs, their religious specialists, and their temporary leaders who took control of affairs in an emergency” (see Exhibit 22, pp. 20, par. 34).

WHAT IS THE TOR AGBANDE DEAL ALL ABOUT

The phrase “Tor Agbande” is derived from the Jukun language, with “Tor” meaning debt or obligation and “Gbande” means publicity or disclosure. Operationally, the phrase refers to a commitment or indebtedness disclosed to the public. The British colonial officers corrupted the phrase to “Tor Agbande,” while others referred to it as a title or civil title or political Title. In proper Jukun rendition, the phrase is Tor wa Gbande, in Tiv ersion it called it Tor- u – gbande; and the Hausa interpreted and called it Amana Kasua.

The Tor Agbande scheme was established as a commitment or obligation between the Jukun people and the Tiv clans. Though it was established long ago, the scheme remains relevant to this day, despite the distortion occasioned by colonial rule. Understanding the Tor Agbande scheme is crucial in grasping the historical context of the relationship between the Jukun and Tiv people.

The administration of the Tor Agbande deal involved two distinct attributes. The first aspect, which included oath-taking, consultation of oracle, clothing of regalia, grant of emblem, and staff of office, was handled at Wukari in the presence of Aku Uka at the secret chamber. The public aspect of the deal, on the other hand, was open to the public for annual observance and included payment of tribute or tax, mostly in the form of agricultural produce, accompanied by feasting, drumming, and dancing.

Conditions of the Tor Agbande Stipulations

The Tor Agbande stipulations were agreed upon based on several conditions, these are:

1. The status of the Tiv in Jukun land. Tiv status was defined as were serfs or slaves of the Jukun in all ramifications and have no stake on Jukun land till eternity. The Residence Muri province for instance described the entire Tiv settlement within Jukun Wanu sphere of influence as follow: 

“All the villages on the left bank of the Benue and one or two on the right, between Ibi and the boundary of Bassa Province, are Jukun but much mixed with Munshi, to whom they are in position of serfs.” SEE EXHIBIT B8, PAGE 10 

This is very key and fundamental because the portion in which the Tiv are settled fall within the sphere of influence of the Jukun Wanu or the Riverine Jukun, and that was why K Dewar, in 1935 clarified the distinction between the jurisdiction of Wukari and that of the Riverine Jukun in terms of the control structure over the Tiv serfs wherein he documented and we quote him as follow:

 “…the Jukun of Wukari have maintained a marked superiority of status amongst the surrounding Tiv…far more marked, however, was the superiority maintained amongst the Tiv by the Riverain Jukun right up to the time of British occupation” SEE EXHIBIT 30, PP. 5, PAR. 16 & 17; Also EXHIBIT 24, PP.3, PAR.7 & SEE EXHIBIT 25, PP. 4, PAR. 9 

In other words, Tiv are Settlers in the 14 LGAs in Benue state, though condition have changed where everybody is equal before the Law, as settlers in our land, they have no customary rights in this land that remain our ancestral Land .

2. The settlement pattern of the Tiv: The patterned settlement of the Tivs were in compounds and did not extend beyond that till colonial rule was introduced. That is why until 1926 when 29 were imposed on the Jukun land, there is no single Tiv village or town existed for the Tiv.It was after that imposition that the Compounds were fragmented and shared to the Tiv that towns like Asukunya, Aliade, Gboko, Adikpo, Tse kucha, Yandev , Jato Aka, Zaki Biam, etc began to spring up, named after clan ancestors, Mountains, Rivers, and other monuments  

All other conditions such as the socio economic, political and the military services they rendered to the Jukun particularly in 1840 at Wukari and 1906 at Abinsi were based on the military services stipulations of the Tor Agbande.

HOW TIV CLANS WERE EVENTUALLY INDUCTED TO THE TOR AGBANDE SCHEME

The Gondo, Ukun, and Shittire clans of the Tiv were the first to arrive in 1840 and were ferried across River Katsina Ala by the Riverine Jukun. They were led to Wukari, the Jukun capital, for induction into the Tor Agbande scheme. The District Officer reported: “Munshi, the nick name for the Tiv originated, so Wukari Jukun used to assert, from the names given to Ukuns, Ugondos, and Shittire in the days when these clans were few in numbers and came cap in hands to Wukari to beg permission to settle and farm. They were granted this and given the names Abitoe-i.e. settlers” (see Benue Province Report, 1913; Exhibit 20).

SECOND SETS OF INDUCTEES 

The Hiarev and Massev clans arrived in 1850 and were also inducted into the Tor Agbande scheme. K. Dewar reported on the induction of the Utiondu (Hiarev) clan, stating: “The general situation may be illustrated by the history of the relations between Abinsi and Utiondo Tiv, whose leader, Agiri, was taken by the Chief of Abinsi a few years after his arrival in the vicinity (from the south) to Agudu Manu, Aku of Wukari (C.1850), and presented with the title of Tor-U-gbande. After this, the people of Abinsi ferried Agiri and most of his followers across the Benue to their present site to which they have been attracted by excellence of hunting” (see Exhibit 24, pp. 4, par. 8).

OTHER TIV CLANS AND THEIR INDUCTION TO TOR AGBANDE SCHEME

Other Tiv clans, including Nongov, Massev, Mbako, Yandev, Kparev, Shangev, Utange, Kunav, and Mbayion, followed suit and were inducted into the Tor Agbande scheme. The Shangev clan, for example, came in two groups and is composed of sub-clans such as Tondo, Morov, Ukohor, Iyav, and Div..but the chief of Abinsi began the Tor Agbande induction with the Div sub-clans until all they were all inducte. Maddocks disclosed this fact as quoted below revealed as follow:

 “Anya of Div had the distinction of being the first in this part of Tiv country to become a Tor-U-Gbande, a title that was obtained from Wukari with the assistance of Abinsi” (SEE SHANGEV WEST DISTRICT (TIV) DIVISION BY K.P. MADDOCKS PAGE. 3, PAR. 8.

ALLOCATION OF CLAN SETTLEMENT

The Chief of Abinsi played a significant role in allocating clan settlements to the respective Tiv clans. K. Dewar reported on the allocation of land to the Utiondu clan, stating: “Soon after this Tiv huntsmen brought back news of the excellence of the hunting on the North bank of the Benue so Agere consulted the Chief of Abinsi who said he would give him the land North of the river and ferried him and his people (Except for one group who wish to remain behind) across the River” (see Utiondu Clan Report Annexure 25 P. 6, parag. 9). 

PUBLIC OBSERVATION OF TOR AGBANDE DEAL

The Tor Agbande scheme was designed to be observed publicly, with certain conditions stipulated in the deal intended to be publicly observed as long as the Tiv people remained as settlers in Jukun Land. The phrase “Tor wa Gbande” (Tor Agbande) was conceived based on this objective, highlighting the significance of the scheme in the history and culture of the Jukun and Tiv people.

CONCLUSION AND APPEAL TO FEDERAL GOVERNMENT AND OUR KITH AND KINS IN NIGERIA

The National association of Jukun Wanu, has, in the final analysis note the follow:

That the Tiv are IMMIGRANTS AND SETTLERS in Benue state, that the areas in which they are presently settled in Benue state belonged to the Jukun. Thet Tiv never owe any land in Nigeria, because the never legitimately established any Kingdom, empire, and neither to the have any military, let alone conquer an inch of Land or people.

That the British colonialist do not owe the Land in which the 14 LGAs Land is located in Benue state, As a matter of fact, they amitted not owning the Land and also admitted and confessed to have abused that right to impose their personal will in the Land which altogether delegitimized their action in imposing the Tiv in our Land in 1929 and compounded it in 1934. This beach of our right cannot stand because it was selective, unjust, and callous and it is unacceptable like it was protested against by pur ancestors.  

That the Land in the 14 Local Government area in Benue state, that is: Makurdi, Guma, Kwande, Vandekya, Ukum, Konshisha, Katsina Ala, Gboko, Logo, Gwer West, Gwer East, Ushongo, Tarka, and Buruku belong to the Jukun. These LGAs were only created in in 1976 and thereafter but before the creation, it was under the control of the Riverine Jukun since 1600 till the 1929 when the Bitish criminally the imposed Tiv in contrast to the conquest colonial policy.

That this matter will definitely be challenged in court. NAJUWA is however not saying that Tiv should pack and live this land but we are saying that the customary right of this Local Government areas rightly belonged to the Jukun, so is the customary right. By the grace of God Almighty, this will be challenged.

That since all Jukun kingdoms in Benue state has been expunged from the Benue state Traditional Law enacted in 2015 and since we are now in court, we are calling on the Tiv traditional Council and Benue state Government to desist from interfering on any Jukun affairs in Benue state. Soon we will be exposing your antics in the media if you continue to do so. 

NAJUWA is calling on the Tiv traditional Council and Benue state Government and Local Government Council to stay clear of Jukun affairs and desist forthwith from referring to us as strangers or visitors in our own ancestral land. We call on Tiv with a strong voice to concern themselves with the affairs of Swen their proper ancestral Land and should desist from referring to Benue Land as Tiv Land.

We call on the Federal Government, that it the Office of the President of Nigeria, President Bola Ahmed Tinubu, The Senate, the Federal House of Representative; our kith and Kins in Kano, Bauchi, Gombe, Taraba, Nassarawa, and the good people of Nigeria to collectively come to our aid by assisting us by creating a Local government for the Jukun in Benue state. We believe this can be achieved if there is will to assist us in our delicate situation.

Finally, in line with our desire for a creation of Local Government for the Jukun in Benue state, we have already set up a machinery that will pursue that plan by visiting all the stakeholders in the country. This same bodies will be meeting with our stakeholders soon to chat a way forward with all our stakeholders and kins.

We thank you for your presence and may Almighty God take you to all your various destinations safe and sound. Amen. 

Engr. Moses Amankye – President General

Comrade Musa Atase – Secretary General 

12th July, 2025