By HRH Dr. Sabo Azyijidoku Emmanuel
More often than not, location, indigenous population, demographic trends (Military, Political, Economic factors), power politics (leadership) and other contemporary issues, consequentially constitute the congruents with migration and claim of legitimacy of a given people(s) in an area. Therefore, this leads us to a discourse upon the geographical entity that is being referred to as: the Middle-Belt Region, the North Central (geo-political) Nigeria, the hive of Kwararafa confederation. Its strategic location – geographically, its position so far in the Nigeria nation historic – political journey, its economic viabilities or potentialities – resources, all give the “effect upon the existing ethnic plurality in the region.” – THE NORTHERN TIV: Migration, War and Societal Transformation – R. A. Sargent, p. 1.
The Northern Middle Benue region is a segment of the Benue River Valley. This area is quite ethnically mixed with diverse and often of dispirited nature. And to sweeten the pill, all the tribes came from somewhere to settle in the region. But who first arrived? Of the northern segment are the Alago, Jukun, Agatu, Tiv, etc. The fact still remains that they all came in batches, in series of their lineal groupings, linearly. Historically, the archival records have it that the “indigenous population,” in this area includes the “Kworo, Kwena and Wadu”. According to R.A. Sargent, Department of History, Dalhousie University, African Studies House, 1391, Sermour Street, 1975, “these elements have been for the most part assimilated by subsequent waves of immigrant settlers. The first of these waves to enter this region included the Alago and Jukun”. Corroborating and almost correspondingly, Mr. Clement Nanev Uhondo in a paper presentation titled – GENEALOGY OF UTYONDO – AN HISTORICAL PERSPECTIVE PRESENTED ON THE OCCASION OF 1ST UTYONDO NATIONAL DAY CELEBRATION ON THE 14TH – 15TH MARCH, 2009, himself a Tiv man of Iharev- UTYONDO extraction, belonging to the Northern Middle Benue Region of the Benue River Region, says, “From the above accounts it has clearly shown that ‘atoatiev’ (i.e the non-Tiv tribes) Migili, Abakwa, (Abakpa), Agatu, Arago, Bassa, Idoma and Jukun arrived in the Benue valley before our ancestors.” – p.5. This confirmation, therefore, debunks the falsification of history by some ill-motivated Tiv Historians who always assert and promote the article of faith, amongst the most gullible Tiv through insinuation and unreasonably scouting for, or attracting public interest, sympathy by their faking machination and jargons on the “Reconstruction of Tiv History.”
At the moment, this scattergun and the purported sadistic eviction orders served on the Jukun people of Benue State from the Iharev-Tiv of the Ijoh Hamlet of the Uvir council ward, (Utyondo off-shoot) to vacate Abinsi, Azyjokoh, Agbodo is a case hot under the collar. Besides, the trigger-happy Masev-Tiv of Ikpayongo-Yonov, Njiriv and Ugee threats on the Jukun people of Anmwoh (Mil Bakwai) otherwise known as – Fiidi or Makurdi Airport settlement. Also, the persistent attacks on the Jukun people of Agyogo-Wurukun and on all the ‘atoatiev,’ i.e non Tiv tribes such as: Hausa, Agatu, Alago, Jukun communities and others resident in the New Garage area, Mai Adiko, Wadata, Agyaha, North Bank, all in Makurdi town and environs by the Isherev-Harev-Tiv and their Tyo-Ishin cantankerous groups can be so worrisome.
The menacing Nongov lineage of Kaambe, Saghev, Ndzorough who are set to sack Jukun towns, villages such as Azyjamindo, Banjimba, Ando-sede, Anuhwa, Ashuku, Akatsu, Asugu, Anyishi etc all with the support of the hostile Logo people of Shitile super clan of the Tiv Nation. It may interest one to know that the Tiv mega umbrella, this socio-cultural tribal-biased ambience or organization – the “Mdzough U Tiv has since given the nod for this dastardly act.
Today, nemesis has even caught up with the Mbalpusu super clan, as Kparev lineage, resident in Makurdi metropolis and environs are affected by the ‘purge’ exercise. Indeed, this is an aberration, as no civilized society will promote, start any crisis of this magnitude or dimension in this twenty-first century. Satirically, this can be likened to a theatrical gesture, a phenomenon, a scenario in/of Ola Rotimi’s, “Our Husband Has Gone Mad Again.”
After all, it was the Mbalpusu that chased the Mbalchongo (Iharev, Nongov) out of their far away Tiv home land right from Lev to Ikyogen through Ushongo hills down to Wo-hiev-Mbaterev region to Asukunya hills and Ikwe hills between 1715-1745, aside, the accounts of their trek from Congo through Swem Karagbe in Bamenda Highlands in Cameroon trans Shonkwala down to their first habitat around Ogoja-Idoma territories before dispersals to various migration routes and abruptly, encroaching upon the Banu (Wanu) Riverain Jukun fishermen without even offending the riverain Jukun at the bank of Benue river in Abinsi, by 1745-1775, p. 9.
The second to arrive were the Kamberi (Kanuri) from Borno via Kwararafa. They settled at Lafia in 1745-1775 under the auspices of the Osana of Keana, the ruling Monarch. The Katsinawa (Hausa) who fled from the harsh Islamic Jihad in the northern Nigeria, also arrived this region almost the same time with the Kanuri people. The Katsinawa between 1805-1835 founded ruling monarchies at Abuni and Tungan Kasa and also managed to depose the Jukun in Awe, thereby becoming a viable political force in their own right. Then, “the Tiv arrived this region and particularly in Keana Kingdom during the reign of Osana (King) Eladoga Onyatikpo – 1852-1862, who had contact with them at Abinsi in one of his usual fraternal visits to Abinsi; the riverain Jukun fishermen – the Aboriginals” – Adenya (Osuza Nyaku ka Keana) Moyin Keana, Mr. Joseph Ogoshi Osheka, August 21st, 2023
THE TIV PEOPLE – WHY THE MIGRATION?
The Tiv reasons for migration up north from the south of the Benue River Region were as follows:
By 1715-1745, the Tiv homeland was severely overcrowded. There was then, the need for more lands for farming activities. This problem was exacerbated by almost complete encirclement by powerful and/or aggressive neighbours. To the West were the Idoma people with whom the Tiv people had a number of violent encounters, and who had apparently left Kwararafa about 1600. And to the South were the violent and aggressive Udam, while the migratory state of Kwararafa was to the East.
The Iharev-Tiv ‘ipaven’ residing in ‘tars’ (lineage areas) could no longer cope with the constant hostilities of Udams, Idomas and even their own Kith and Kin of the Mbalpusu – Tiv. They later on vacated their aboriginal area in the far away Iharev land, in the neighbourhood of Udams (Ogoja) and their brothers of Mbalpusu lineage who raided MbaIchongo-Iharev-Tiv super clan for slavery. The Iharev-Tiv fled from those hostile communities to Amire hills near Katsina-Ala and yet it was not save for them due to the hot chase and the activities of their hostile Mbalpusu Tiv brothers. And by 1745-1775, the Iharev-Tiv had to move once more, they again chased a northern route, possibly because, there was no other route open to them. And by making northward they escaped Mbalpusu threats as well as opening up new lands for Tiv settlement.
Note that the giant Tiv family is divided majorly into 2 (two) groups.
Mbalchongo super clan has the MINDA group, comprising: Masev, Iharev, Nongov and the Turan, Ikurav and Ugondo. While the Mbalpusu has the derogatory remarks-of Kparev- which include: Shitile, Ukum, Kpar and Tongov or sometimes categorized as: Jechira, Jemgbagh, Kwande and Sankera.
Well, the sojourn on Amire hills had been brief – probably less than one generation. The Iharev-Tiv then moved near the Benue area. “It seems that in the mid-eighteen century Tiv land did not extend up to the Benue, leaving a “no man’s land” between themselves and the Banu (riverain Jukun). The Iharev migrated from Amire to a settlement at Ikwe hill near the Benue River, encroached upon the Banu (Wanu) – Tiv buffer zone, but apparently without offending the riverain Jukun fishermen” p.5 – THE NORTHERN TIV: Migration, War and Societal Transformation by R. A. Sargent, 1975. And also – The Iharev also managed to establish friendly cooperative relations with the Banu”. p.6. It is not exactly clear why a Nongov-Tiv should name his compound after a Jukun King. However, it is clear that this settlement was located near the Banu Jukun and that both the Iharev and the Nongov had close connections with these riverain people. In fact, it seems clear that the Nongov were friendly with the Banu, by 1745-1775. p.9. It is also noteworthy that the Iharev-Tiv traditions recall the establishment of friendly cooperation with the Banu (Wanu) Jukun people, after which they seemed to have picked up skills such as canoe making and river navigation. – THE NORTHERN TIV: Migration, War and Societal Transformation – R. A. Sargent.
The Mbalpusu in their normal pattern of centrifugal expansion, eventually reached the southern border of the Iharev tar, by 1775-1805. But sadly, the Mbalpusu and Mbalchongo lineages had a very stern relationship in a somewhat brutal encounter that led to the death of a young Mbalpusu girl called Aperapan. Mbalpusu demanded compensation according to Tiv custom for Aperapan’s death. At first the Iharev refused, claiming that the death had been accidental. Suddenly, a violent clash ensued with the Mbalpusu forcibly pressing home their demands. The Iharev-Tiv succumbed and gave a beautiful young girl in compensation and to avoid repercussion. The Iharev-Tiv, therefore, once again opted for their standard solution, migration and planned to resettle across the Benue on what appeared to be a deserted or sparsely populated frontier. They reasoned that at least, by making this move they would be protected from further intra-Tiv violence by the wide and muddy Benue.
The Nongov, one of the smallest and weakest ‘ipavens’ (lineages) decided that their position and “tar” was quickly becoming dangerous and untenable. Some wealthy and highly respected Nongov-Tiv warriors – Agbede and Gbayange directly bared enslavement by Abuugh Abenga of the Mbalpusu. This scenario, the Nongov-Tiv opted to join the Iharev to cross the Benue preferring to face the unknown dangers rather than deal with the continuation of Mbalpusu threats and violence.
However, prior to their permanent settlements in northern middle Benue region, the Tiv people were first hired as mercenaries to fight in inter-tribal wars of some northern monarchies. The Tiv people were also itinary traders, hijackers, attackers, brigands, kidnappers and labourers (agriculturalists) on farms of the various host communities.
A glaring example was that of the King of Keana Osana Eladoga Onyatikpo 1852-1862 who first had contact with and utilized the Iharev-Tiv people in his attempted centralization of the Keana monarchy. His son, Osana Eladoga Ozegya consolidated on the need for Alago to rub along with the Tiv together.
The Hausa (Katsinawa) forces from Jangarigari under their war chief Ango Yari attacked Iharev and Nongov compounds. The Tiv reinforced and fought back. The Hausa settlement of Jangarigari was deserted for 10 (ten) years. Meanwhile the Iharev-Tiv were expanding towards Keana and the Nongov-Tiv turned eastward and fanned out northward toward Awe.
Another area of provocation was when – “The landowner of this caravan was a daughter of the Sultan of Sokoto. She was captured by a Tiv warrior called Aka and taken as a slave–wife. She apparently remained in this Tiv family and produced many children in Aka’s compound p. 21. The Tiv were again in pursuit of Abubakar Angulu right from Tunga Kasa to Adudu, Kanje, Baure and finally Abubakar Angulu found peace and settled at Tsohon Tunga-p.16. However, it was in Baure,” the Tiv suffered defeat of the war when they failed to complete the attack on Baure for fear of the fighting might of the Hausa, in Baure.“ But the Tiv stood alone without Alago participating in the battle organized by the Sultan to rescue the daughter in the combined troops from Lafia, Keffi, Nasarawa, Bauchi and Awe under the leadership of Alhassan of Awe. p.4. On a general note,” . . . both Hausa and Tiv were culturally arrogant and uncompromising.” The ‘Hausa’ because of their feelings of Islamic superiority towards non-Muslims and the Tiv because of their warrior egalitarian traditions.” The duo, temperamentally, are, Tweedle dum and Tweedle dee. That is, under provocation, they can easily give full vent their feelings in a violent outburst.
In fact, one might argue that the Alago of Keana welcomed the expansion of Iharev-Tiv settlers probably because of their fear of Katsinawa ambitions to take over the salt deposit, the mining industry which was the hub of Keana economy; the usurpation of the seat of Osana or the monarchy. It was indeed feared on the possibility of a replica of what happened in Awe that in which Jukun people were deposed of the authority in Awe chiefdom through an archestrated shrewd maneuver and manipulation in a grand style foreign invaders’ exhibitionism. This made the Jukun to relocate to Kekura.
One important thing to note here is that the Tiv people since their contact from all indications did not fight the Jukun, Alago, Agatu, Koro (Migili) up there. The core enemies of the Tiv are the Hausas (Katsinawa), Kamberis (Kanuris), and their surrogates. The Tiv detested and vehemently opposed the penetration of Islam through the instrumentality of drivers of Jihad movement. On the nod, the caliphate, the seat of the Sultanate where the Sultan of Sokoto welds enormous political, economic and religious powers through the emirate councils, superintended by the Emirs in the entirety of the Northern Nigeria was solely behind the propagation of Islamic religion in the northern middle region of the Benue River Valley.
The battle which initially was executed on ethnic ground turned out to be “an imperial conflagration fought between two competitors – Muslim and Pagan Tiv – for control of a valuable and limited resource, the land”. p.23. The Tiv as agrarian people had kept to their rural dwellings gainfully involved in farming activities while the Alago, Jukun, Hausa and Kamberi occupying the urban centres.
The Tiv however were able to establish towns and villages such as Kuzur, Jangarau etc. The establishment of such villages around Keana was for corporate coexistence, mutual understanding and the economic benefits of both groups. The Tiv also were able to copy from their neighbours, the need to have chiefs as positions of authority and leadership in place of their natural aversion to authority. Keana and Agwatashi flourished in salt trade and other economic activities. So, by 1879, the Tiv had secured a permanent place in northern Nigeria political geography in the emergence of the substantial northern segment, and its “effect upon the existing ethnic, plurality” in the northern Benue region, of the Benue River valley.
The era of immigration into the Jukun land of Awe and environs accounted for the loss of their economic and political powers to the Katsinawa–Hausa. The Jukun were however left with the business of rituals for salt mining at Awe, craft making in pottery and the brewing of millet beer-burukutu for commerce; a beverage cherished by Jukun, Alago and Tiv. The Tiv presence also accounted for the slow progress of Islam among the Jukun of Kekura unlike the Alago, where Islam has made inroads. Generally, it has been argued that the Tiv presence in the region bolstered Pagan civilization and communities, even in the face of the Jihadist activity; and also blocked the Hausa-ization that would have occurred in the annihilation process.
OBSERVATIONS
While I doff my cap for the prolific writer on this subject matter, this migration saga of some of the earliest migrating ethnic nationalities, in this region, I wish to state emphatically and with vehemence that Mr. R. A. Sargent of Dalhousie University, somehow, ignored or neglected the contributions of Alago, Jukun, Koro, etc. Principally, his findings, interviews only circulated and covered only the Tiv and Hausa people. This has been evidently proven in the references, where only the Hausas and Tivs had contact with him during the field research works. This therefore has made his works, a somewhat lopsided, crucible view of events. Moreso as some historical facts were adumbrated.
There also appears to have been a lacuna, a confused chronology of these events especially the reign of Osana Oyantikpo Ozegya – 1814-1844 as posited by R. A. Sargent, instead of 1818-1830 as chronicled on the plaque of Keana Kingdom chronology of monarchs. Whereas according to Adenya Ogoshi Osheka, Moyin Keana, Hon. Mustapha Eladoga Avosokaki Ari, Wazirin Abise, Alhaji Ibrahim Bala Musa, Matawalen Keana, Alhaji Abdulmaliki Itari and The Sage, Mallam Aliyu Alaga Ari Keana, all stated that Tiv people arrived Keana and sojourned during the reign of Eladoga Oyantikpo – 1852-1862. His son Ozegya Eladoga 1862-1899 maintained this Tiv-Alago relationship afterwards. It was during this period that Keana town got this appellation – “JIJA”, amongst the migrant Tiv. “JIJA” is the corruption of the name – OZEGYA Eladoga of 1862-1899, the reigning Osana of Keana, then.
Why the brouhaha? Why the debacle? Why the stalemate? Let all embrace peace. Peace is the ultimate! Live and let live.
This is therefore a big challenge to Alago in particular and perhaps other Kwa group confraternities to come up with some documentation and to put records straight on a more elaborate posture about their history and claims of legitimacy in the northern middle region of the Benue River Valley, Northern Nigeria.
Hitherto, one wonders and would probe to know why all the various ethnic nationalities are not conscience stricken in the continuous prosecution and promotion of ethnic chauvinism. All the tribes – the actors in the saga have today legitimized their occupation in this region of the Benue River Valley. Politically and economically all the groups can fall back to something. Who is driving who out of the land? This is a win-win situation all around. The Tiv, Alago, Jukun, Agatu, Idoma, Eggon, Kanuri, Migili, Egbira, Mada, Akye, Hausa, Fulani, Etulo, etc, today are all stakeholders in the development of the land. All these ethnic nationalities must maintain decorum and must follow the rule of law. They all know how they got to this place. They must avoid fake or falsification of history. Yes, even when taking bevvies they say there is always a Superintendent. Now, the tribes should know who first arrived and who came much later. The truth in this matter is the TRUTH, the antidote to a real bugger.
REFERENCE
THE NORTHERN TIV: Migration, War and Societal Transformation by R. A. Sargent, department of History, Dalhousie University, September, 1975, presented to the African Studies Seminar, Dalhousie University, African Studies House, 1391 Seymour Street, Nov. 20, 1975 at 4:30pm (NB: This is an abridgement of the seminar paper presented by R. A. Sargent at the department of History, Dalhousie University, 1975).
REFERENCES: ‘B’ PART, – Culled
- Tiv Historical Text, July 28, 1974 by Utseho of Iharev Ipaven, Keana District.
- Awe Historical Text – with Sarkin Awe, June 4, 1974.
- Paul Bohannan, “Tiv Migration and Expansion, Africa, Vol. vii, No. 1, 1954 pp 2-10. Op. cit., p.7.
- Tiv Historical Text No. 3, June 28, 1974, Zever, Dooga, Tanzo and Ijen of Nongov Ipaven, Awe District.
- C. N. Uhondo – Original manuscript on the Reconstruction of Tiv History (unpublished).
REFERENCE ‘C’ PART
My Interview with Adenya (Osuza Nyaku) Mr. Ogoshi Osheka Joseph-Moyin Keana, Hon. Mustapha Eladoga Avosokaki Ari-Wazirin Abise, Alh. Ibrahim Bala Musa-Matawalen Keana, Malam Abdulmalik Itari, The Sage-Malam Aliyu Alaga Ari Keana; August 21st, 2023 during a telephone conversation.
