Calabash (Kwolat)

 *Calabash (Kwolat)*.

✍🏾 *Madalla Kadiri Dinki, Zaar Activist*.

*Introduction*:

Calabash (Kwolat) is a versatile fruit that comes from the calabash tree (Lagenaria siceraria). It's also known as bottle gourd or white gourd. Calabash (Kwolat)is widely cultivated in many parts of the world, including Nigeria, where it's used in various ways.

In some cultures, calabash  (Kwolat) is used as a food source. The young fruit is edible and can be cooked in a variety of ways, such as boiling, roasting, or sautéing. It's a good source of vitamins, minerals, and antioxidants.

In Zaar land Calabash (Kwolat) was  used as a natural container or vessel. When the fruit is mature and dry, it can be hollowed out and used as a bowl, cup, or even a musical instrument!

In addition, calabash has cultural and symbolic significance in Zaar society. It's often associated with abundance, fertility, and creativity.

*Cultural Significance of Calabash (Kwolat)*.

The calabash (Kwolat) has significant cultural importance in  Zaar land. Here are some examples:

1. *Symbolism*: In Zaar cultures, the calabash (Kwolat) represents fertility, abundance, and prosperity.

2. *Musical instrument*: The calabash (Kwolat) is used as a resonator in various musical instruments. 

3. *Food and drink*: Calabashes (Kwolat) was used as bowls for serving food and drinks, like Du  (a fermented corn drink) etc. 

4. *Art and craftsmanship*: Calabashes  (Kwolat) were  decorated and used as ornaments, showcasing artistic skills and cultural heritage.

5. *Spiritual significance*: In Zaar traditional religions, calabashes (Kwolat) was  used in rituals and ceremonies for communication with ancestors and the divine.

6. *Social gatherings*: in Zaar land Calabashes (Kwolat) in the olden days was  often used to serve guests during social gatherings, symbolizing hospitality and community.

7.  *Calabash (Kwolat)* represent wisdom, wit, and resourcefulness.

8. *Measurement*: during the era of trade by barter in Zaar land Calabash (Kwolat)  was use as a means of measurement, such as Measurement of crops for exchange, measurement of crops for bride price etc.

*Lepm Zaar and Lepm Ngas (Tsafi Tar or Mos Tar): Ancient Cultural heritage of Neighbours*.

✍🏾 *Madalla Kadiri, Zaar Activist*.

*Introduction*:

Evidence of religious practice has been traced to 

the Stone Age during the time of the Neanderthal man. In Africa, religion as a

fundamental aspect of peoples’ culture permeates every aspect of life . Indeed, festivals are among the essential liturgical 

components of all religions. In the cosmological system of the Zaar  North East and Ngas land North Central Nigeria, festivity is an integral aspect of religious practices.

Lepm Zaar and Lepm Ngas (Tsafi Tar or Mos Tar) cultural festival are  important religious festival that were  annually 

celebrated to reverence the spirit of there  ancestors. In the olden days celebrated Lepm Zaar and  Lepm Ngas (Tsafi Tar or Mos Tar) cultural festival was celebrated by Zaar and Angas acknowledging the gods, deities and  their ancestors.

*Historical Jocking Relationship Between Zaar and Ngas People*:

Zaar land of Tafawa Balewa and Bogoro Local Government which whole area used to be known as Lere District shares an ancient boundaries with Angas land  Dawaki and Kabwir in the southern part of Plateau State. The Zaar and  Angas are neighbours. They often engage in a joking relationship, each  claiming to be the “master” while the other a “slave”, there is no historical record of when this joking  relationship started,  but it is believe that the joking relationship can be  traced to 

the Stone Age. 

Historically, Zaar and Angas  migrated together as neighbors with other tribes  from Far East  to Chad Area headquarter of the defunct ancient Kanem Borno  Empire and to Ngazargamu and settle permanently as neighbors in Southern Bauchi and Plateau State, currently Zaar and Angas tribe lives as  neighbors and the months which  they celebrate there major cultural festival Lepm Zaar and Lepm Ngas (Tsafi Tar or Mos Tar)cultural festival are neighbors. Lepm Zaar cultural festival is celebrated before  Lepm Ngas (Tsafi Tar or Mos Tar). Lepm Zaar  is celebrated in October, while Lepm Ngas (Tsafi Tar or Mos Tar) in November, both Lepm Zaar and Lepm Ngas (Tsafi Tar or Mos Tar) are cultural festival of harvest.

*Here's what I found out about this two fascinating Cultural Festivals (Lepm Zaar  and Lepm Ngas (Tsafi Tar or Mos Tar)*:

*What is the Lepm Zaar  and Lepm Ngas (Tsafi Tar or Mos Tar) cultural Festival?*

Lepm Zaar and Lepm Ngas (Tsafi Tar or Mos Tar) cultural festival also known as festival of harvest  were celebration of the harvest season and the abundance of new crops in Zaar and Ngas land. Crops  are a staple food in West Africa and are considered a symbol of wealth and prosperity. 

In the olden days both in   Zaar and Ngas  communities. The wealth, riches of a typical wealthy Man in Zaar land and Ngas land was measured  by number of traditional storage facility (Fung) full of grain especially guinea corn, wives  and the number of  Children he has.

*When is the Lepm Zaar and Lepm Ngas (Tsafi Tar or Mos Tar) Cultural Festival celebrated?*

Lepm Zaar and Lepm Ngas (Tsafi Tar or Mos Tar)  cultural festivals were  usually celebrated at the end of the rainy season. Lepm Zaar was celebrated in October  after sighting moon. 

The Angas celebrate   Tsafi Tar or Mos Tar in November during the celebration, a brief event called ‘Shooting the Moon’ takes places to mark the end season and the beginning of a new season. The festival is usually celebrated during the time of harvest around November after sighting moon. Both  festivals normally last for more than two weeks. 

*What happens during Lepm Zaar and Lepm Ngas (Tsafi Tar or Mos Tar) Cultural Festivals?*

Both  Lepm Zaar and Lepm Ngas (Tsafi Tar or Mos Tar Cultural festival was  a time for feasting, merrymaking, and thanksgiving in  all Zaar and Ngas villages. Food was prepared in abundance and taken to designated areas, where people had gathered.

Here are some of the activities that take place during the festival:

- *new harvest  offerings*:

New harvest such as crops  were offered to the gods and ancestors during the two cultural festivals. In Zaar land before a new crops is consume  by Zaar communities Lepm must be done first.

- *Rituals*: 

Certain rituals  were performed in both  Lepm Zaar and Lepm Ngas (Tsafi Tar or Mos Tar) cultural festivals to express gratitude to the gods for the harvest and to ensure a bountiful harvest in the future,  a lot of masquerades come out during the festival,different cultural  performances were done from morning till the next day  such as singing, dancing and moving from house to house. The festival normally last for more than two weeks. Youth could move to another village singing and dancing for a week.

- *Cultural performances*:

There was a cultural performances, a lot of masquerades come out during the festival,different cultural  performances were done from morning till the next day  such as singing, dancing and moving from house to house. The festival normally last for more than two weeks.  Youth could  move to another village singing and dancing for a week.

*Where is the  Lepm Zaar and Lepm Ngas (Tsafi Tar or Mos Tar) Cultural Festivals celebrated?*

The  Lepm Zaar and Lepm Ngas (Tsafi Tar or Mos Tar) cultural festivals was celebrated in all  both Zaar and Ngas  villages.

*What is the significant of the Lepm Zaar Festival?*

The  Lepm Zaar  and Lepm Ngas (Tsafi Tar or Mos Tar) Festival was  significant because it symbolizes bumper harvest  and the gratitude of the Zaar  community for the harvest . It is also a time for Zaar, Ngas communities bonding and cultural expression. 

*Conclusion*:

There  are many benefits of   (Lepm Zaar  and Lepm Ngas (Tsafi Tar or Mos Tar) ) cultural festivals summarize as follows:

I. The festivals has helped immensely in sustaining the peace and  unity in both Zaar and Ngas land. 

II. It has create a good platform for the sustenance of Zaar and Ngas cultural heritage and makes it easier for it to be passed on to the younger generation. 

*Zaar Chiefdom law 2011 is not Deep Rooted inside Zaar Cultural Heritage*.

✍🏾 *Madalla Kadiri, Zaar Activist*.

It is a welcome development that the Current Governor of Bauchi State Bala Mohammed have admitted that there is a lacuna in the content of 2011 Zaar Chiefdom law that need to be amended.

The Zaar Chiefdom law of 2011 fail  to clearly address the issues of Zaar Chiefdom Headquarter, Zaar traditional boundaries and territory. The traditional boundaries and territory of Zaar Chiefdom is supposed to be the entire  former Lere District of Tafawa Balewa, but In the Zaar Chiefdom law 2011 Zaar Villages in Wai ward which comprise Tafawa Balewa metropolitan,  Mingil Kutaru, Tafare etc were subjected to referendum before they will join Zaar Chiefdom and the referendum was not done,  Zaar Villages in Lere North were removed completely from Zaar Chiefdom which is unfair. The entire process of traditional boundaries and territory in the Zaar Chiefdom law of 2011  was curve out  in accordance with the fraudulent 1990 census.

The  traditional selection rite of Ghun Zaar domicile in the 2011 Zaar Chiefdom law is  not  deep rooted in Zaar cultural heritage. Traditional selection rite of Ghun Zaar domicile in the Zaar Chiefdom law 2011 was  supposed to be the same with that of Seng wari traditional selection rite  not Emirate traditional selection rite were three (3)  people will be nominate by the kingmaker and send to the Governor and the Governor will appoint (1) person 

*Zaar Traditional Selection Rite*.

The Zaar recognized Seng  Wari as traditional ruler who   heads the   administrative affairs of Zaar villages, the Priest Chief (Seng Wari) System  is  regarded as  Ancient Traditional institutions in Zaar land which date back to centuries.

In the olden days period,  all Zaar  villages practiced the Priest Chief System known as the Seng Wari who  serve as the  traditional Ruler of Zaar villages.The Seng Wari was a custodian of cultural heritage  who exercised Spiritual,  political power over the Zaar society. 

Every family or clan appointed its own traditional ruler (Seng Wari) who acted as its Spiritual,  political  head. The appointment was based upon criteria such as dedication, loyalty, hard work, bravery and acceptable moral virtues approved by the most elderly know as (Magaji Gari in Hausa) based on the recommendation of the Elders (Mhn Varanshi) of the village. Magajin Gari currently is 

a senior royal title holder and  also Kingmaker in Zaar Villages.

The Zaar elders were the kingmakers in Zaar Villages. 

Under the Zaar culture the decision of the Elders who are the kingmakers was final in  regard to  Zaar traditional selection right of Seng wari and any other decision which the community may take. The Youth and adult age grades didn't have right to challenge the  decision of Elders.

The selection of new traditional ruler (Seng wari) was  solely the duty of  the elders (Mhn Varanshi) headed by the most elderly in the village, the process was  done secretly through the performance of some certain  rituals.

The traditional Ruler (Seng Wari) was assisted by the elderly class (Mhn Varanshi) who served as an advisory body and Masquerade (Mumtsi) who   enforce legislative and executive functions/decisions with 

members of specific Age grade groups.

On the aspect of responsibility, the Seng Wari played several roles for the day to day running of the 

Zaar society. Prominent among their duties were demarcation of boundaries between families and settled disputes that arose among aggrieved clans. They were also in charge of stranger in the Zaar communities. They received visitors and offered them necessary 

assistance.

*Conclusion*

It should be noted that although Seng Wari political system has disappeared, however, it represent modest form of political administration that kept the virtue of Zaar society in peace and harmony for centuries and it is in this way that many African Communities put in place a cohesive social institutions, and were able to maintain law and order, and social harmony.

 

*Hidden Truth: Why Tafawa Balewa Town and other Zaar Villages under Wai Ward, Zaar Villages in Lere North was not included in Zaar Chiefdom During Yuguda Regime*.

  

*Hidden Truth: Why Tafawa Balewa Town and other Zaar Villages under Wai Ward, Zaar Villages in Lere North was not included in Zaar Chiefdom During Yuguda Regime*.

✍🏾 *Madalla Kadiri, Zaar Activist*.

The reason why Wai was subjected to referendum , Zaar Villages in Lere North were removed from Zaar Chiefdom  can be attributed to the article that was written by Prof. Salisu Shehu and published on Nigerian Supreme Council of Islamic Affairs (NSCIA) newsletter and the 1990 census figure. According to Prof. Salisu Shehu in his article  published on  Nigerian Supreme Council of Islamic Affairs (NSCIA) newsletter  titled: 

*"Will the Azdan Ever be Called Again in Tafawa Balewa Town?"*, He said and I quote"* A second authoritative history of the tribal settlements of the area now known as Tafawa Balewa and Bogoro Local Government Areas can be found in the 1924 Memorandum to the Secretary, Northern Province by W. Morgan, the Provincial Officer of Bauchi Province who had compiled the history of all tribal groups in the Province, marked as SNP/9/2485/1924 available in the National Archives, Kaduna. Nowhere in this document can be found any reference to Tafawa Balewa as being the ancestral home of the Sayawa. On the contrary Morgan categorically said Bogoro is their original home. As a matter of fact, no mention was made by Morgan of Tafawa Balewa as being under Bogoro. The town has been historically and geographically under Wai. Why had the town been named in Fulfude and not in Sayanci?  And why is it that the Sayawa naming of the town began to be heard only in the late 1980s? Is there any book of history written and published before 1990 that reported the Sayawa naming of the town as Puji?"*.

To back this claim of Professor Salisu Shehu, Bauchi Emirate in there  submission to  Babalakin commission of enquiry into the 1991 crisis give  a bias   fraudulent break down total population figure estimate of all the eleven (11) wards in the three (3) district of former Tafawa Balewa LGA, the three districts were Bula, Lere and Bogoro, while the eleven (11) wards were Kardam, Lere/Tapshin, Wai, Lusa, Bununu, Mball, Dajin, Dull, Bula, Bogoro, Boi. There was unbalance distribution of political wards  in the former Tafawa Balewa LGA, Bula was having five (5) ward, Lere and Bogoro having three (3) ward  each, it is quite glaring that even in the former Tafawa Balewa LGA the Zaar were politically disadvantage before Bogoro LGA was created out of Tafawa Balewa LGA on the 1st October, 1996 by General Sani Abacha. 

The break down of total  population estimate of all the 11 wards in 3 district of former Tafawa Balewa LGA presented at the Babalakin commission of enquiry into the 1991 was  as  follows;

Lere District:

Kardam- 43768 dominant ethnic group Barawa, Jarawa. 

Lere/Tapshin- 22879 dominant ethnic groups Hausa/Fulani, Sayawa, Angas, Tapshin.

Wai- 31488 dominant ethnic groups Hausa/ Fulani, Bankalawa and Sayawa was removed in Wai ward.

Bula District:

Bununu- 32498 dominant ethnic groups Jarawa, Fulani. 

Ball-19794 dominant ethnic groups Jarawa, Bankakawa, Sayawa, Angas. 

Bula-10701 -dominant ethnic groups Jarawa Bankakawa 

Dajin-30549 dominant ethnic groups Bankakawa, Polchi. 

Dull-15196 dominant ethnic groups Jarawa, fulani.

Bogoro District: 

Bogoro 35013 dominant ethnic groups Burmawa, Sayawa, Burmawa was put first just to make us look like minority.

Boi- 31963 dominant ethnic groups Sayawa, Boyawa

Lusa - 20723 Sayawa, Burmawa. 

The Emirate claim that  the source of the figures was obtained from 1990 Population census. 

In  Wai ward  Sayawa ethnic group was not captured as one of the dominant ethnic group in the 1990 census and in Lere/Tapshin Ward Sayawa Ethnic group was not captured as dominant ethnic group in Zaar Villages in Lere North, it was an error or intensional?  nobody knows,  no pressure group in Zaar land have bother  to do  a follow up and verify the authenticity of the figure at the National Population Commission headquarters and write a rejoinder to counter the position of the Bauchi Emirate.  From available evidence it was an intentional crafted plan to rig  Sayawa out of  Tafawa Balewa town as there ancestral headquarters, the reason why it was done like that can be found in same article of Professor Salisu Shehu Titled:  *"Will the Azdan Ever be Called Again in Tafawa Balewa Town?"*, I quote *" Was there a Sayawa man in Tafawa Balewa town (not Maryam Daji and not Dunga Sabo-neighbouring settlements) at the time of Nigerian Independence in 1960? Was Mr. Ishaya Baushe who is still alive not the first Sayawa man to buy a house from Mallam Yunusa (a Hausa man) in 1971? Is Ishaya Baushe the grand ancestor referred by the writers? Have not even Igbos and Yorubas preceded the Sayawas in settling in Tafawa Balewa town, e.g. Messrs. Francis, Jonathan, David Maigana, Maikalangu Bayarbe etc)?. Why has there never been a Sayawa man that held the position of “Sarki” of Tafawa Balewa? Isn’t the history of Tafawa Balewa not hinged to the sarauta of Sarkin Tafawa Balewa or the Village Head of Wai who superintends over him?. Is the fact of Fulani being the original founders of Tafawa Balewa not further confirmed and reinforced by the fact that all the villages surrounding Tafawa Balewa from all directions are Fulani villages namely, Unguwar Rogo, Durum, Gandu, Tenam and Kocciyel Bululi (to the East), Jakol, Yalwan Galadima, Jaja, Yamgan, Gumel, Shafali, Wuro Gara, Unguwan Baraya (now Arewa) and Taka (to the North) Karli, Lindi, Unguwar Ruga and Rafin Gimba (to the West) and Belma, Barangel, Pancipam and Nafada (to the South)? Are these by accident or default? Don’t all these predate all the Sayawa settlements surrounding Tafawa Balewa town including the earliest two (Dunga Sabo and Maryam Daji – migrants from Lusa and Maryam Giji in Bogoro) talkless of the later ones that only sprang up in the 1970s and 1980s like Pekman, Unguwan Arewa and Kutaru".

The outcome of 1990 population census was not in our favor and is currently effecting Zaar land,  there a need  for  radical legal approach to correct the lapses. In the  2011 Chiefdom law all the wards  which Sayawa were  dominant ethnic group in  1990 census were  included in Zaar Chiefdom, but other  ward  that  Sayawa were  not dominant ethnic group were excluded from Zaar Chiefdom. The boundary adjustment of Zaar land in the 2011 Zaar  Chiefdom law is a direct reflection of 1990 census not our ancient traditional boundary adjustment.

The truth of the matter remain Tafawa Balewa is the ancestral headquarter of Zaar Kingdom which is non negotiable and we  cannot leave an inch out of our land to imposters.

*Who is Professor Salisu Shehu*.

He claim to be indigene of Tafawa Balewa LGA, he is currently the Deputy Secretary of Supreme Council of Islamic Affairs 

(NSCIA), Professor Salisu Shehu and Shehu of Borno are representing the  north east  at  the Supreme Council of Islamic Affairs 

(NSCIA). Supreme Council of Islamic Affairs 

(NSCIA) was established in 1973 to “cater for, preserve , protect, promote and advance the interest of Islam and Muslims throughout the country” and has been responsible for the unity of Nigerian Muslims as the official body, recognised by the Nigerian Federal and State Governments, coordinating the affairs of Islam in Nigeria.

 

 

*How Sharia Grow and Minority tribes of the Middle belt Cultural Heritage Decline*.

✍🏾 *Madalla Kadiri Dinki, Zaar Activist*.

The conversation and debate  around Islamization in Nigeria traces back to early colonial period. Historically, the British divided the Northern Protectorate into two parts: the Islamic emirates in the far North and the so-called “pagan districts” in the lower North, where traditional religion prevailed. 

While Christian missionary activities were permitted in these non-emirate areas, they were restricted in the northern emirates.

This division significantly influenced the religious landscape of the lower North. Many communities, eager to distance themselves from the emirate system, adopted Christianity. As a result, regions like present day - southern Gombe, Bauchi, Kebbi, Borno, Yobe, and states across the Middle Belt—including Adamawa, Taraba, Benue, Plateau, Nasarawa, and southern Kaduna—came to be predominantly Christian. 

Islam, however, began to gain influence in the Middle Belt in the late 1940s and 1950s, largely due to the efforts of Ahmadu Bello, the Sardauna of Sokoto. 

As the Premier of the Northern Region, he promoted Islam and Hausa culture as tools to unify the North under a shared cultural and religious identity, despite its many ethnic groups. He mandated the use of the Hausa language in civil services and exams, intending it to be the region’s primary language.

For many ethnic minorities who converted to Islam, this shift brought expectations of adopting Hausa customs and language. 

The goal was that over time, those who spoke Hausa or converted to Islam, whether consciously or unconsciously, would begin to lose touch with their own indigenous identities. 

The Sardauna’s death during the 1966 coup halted these policies temporarily.

In recent years, German researchers began to have significant interest in the upper Eastern part of the Middle Belt

The research by the German researcher was conducted on  the treats faced by Middle Belt minorities in regions such as southern Gombe, Borno, Yobe to adopt not only Islam but Hausa and Kanuri culture.

In southern Kaduna, Borno and Yobe, people have been kidnapped solely with conversion in mind

The research highlighted the lack of protection for these communities and there cultural heritage since Nigeria’s Fourth Republic, which began in 1999. 

Before this, southern military officers stationed in the these areas often shielded minorities from often radicalized Hausa, Fulani and Kanuri communities around them which reduced pressures to convert to Islam or assimilate into Hausa culture. 

However, with the reintroduction of Sharia law into the twelve states in the North, these protections were lifted, and minority autonomy decreased.

This situation has sparked broader concerns. 

During the time of the Sardauna, he wanted to impose the Hausa language as the imprint of the North and similarly, during the Buhari years, we saw something similar, 

only that it was at national level where the attorney general spoke in Hausa and the BRICS purported currency a being purported to be in Hausa

That promotion of Hausa as the National identity, when no similar promotion of Yoruba or Igbo at national level would be tolerated, shows the mindset 

It is even bewildering that any attempt to resist or challenge such ethnic expansionist policies is often met with accusations of Islamophobia, which act as a diversion away from the ethnic aspects of these issues.

A solution to all these lies in promoting minority autonomy in these parts.

If state creation isn’t feasible, it could still be crucial to empower minorities to protect their lands, gain political representation, and have a voice at the federal level. 

Your Goofed need to be Corrected: A Reply to Prof. Suleiman Bogoro.

✍🏾 Madalla Kadiri, Zaar Activist.

In my  many years of  research about Zaar land and it's people I have come to discover that some of the Political, Educated  Elite of Zaar extraction ignorantly believe that "*as far as  Zaar  cultural heritage have been relegated to the background and  absorbed completely by the Caliphate,  no need to challenge the status quo to be corrected, if we want to get what we want, they have even  suggested that we should just accept the  status quo like that, if you dare to  challenge the status quo to be corrected they will labelled it as an act of rebellion against the  government", recently one of the Educated Elite in Zaar land boastfully  goofed in a burial ceremony in one of the Zaar Village that  *"if you do not respect rules and procedure of a state, you ought not to have state institutions created for you  unless you respect the government". The rules and procedures of the government he want us to follow so that a traditional institutions which he mistakenly labelled it as State institutions to be created for us is not in accordance with Zaar cultural heritage, I think he didn't know that there  is a great difference between Traditional institutions and state institutions.  

Traditional Institutions are custodian of cultural heritage of the people, cultural heritage is  a cultural identity of people who share common ancestry root pass from generation to generation, traditional institutions as  custodian of cultural heritage have been in existence  before pre-post colonial era laws, traditional institutions is a creation of law  domicile in the cultural heritage, traditional institutions didn't need any government law to be  created, they are already there before any government laws exist,  rather government put in  laws to  regulate them in Accordance with the cultural heritage of the people, the traditional selection rite of any  traditional institutions   is deep-rooted in  the cultural heritage of the  area, the Chieftaincy law supposed to be an offshoot of the cultural heritage  of there areas, anything short of that is not traditional  institutions, rather State institutions, government can only came in the issues of traditional institutions based on the recommendation of the Kingmakers.  There are difference between cultural heritage education and western education, even the mode of how  they  are  being taught  has difference, the knowledge of cultural heritage of a people is  taught in a hut in Village by old people,the Hausa's call it Karatun Zaure I think those who grow in the village know what I mean better, Karatun Zaure is not created by any government law,  Karatun Zaure exist before the constitution while that of western education is taught in schools  created by law.

State institutions refer to organizations or entities established and funded by the government to provide essential services, regulate activities, or uphold public interests. Examples include:

1. Educational institutions (schools, universities)

2. Healthcare facilities (hospitals, clinics)

3. Law enforcement agencies (police, courts)

4. Legislative bodies (parliaments, assemblies)

5. Judicial institutions (supreme court, justice departments)

6. Public utilities (electricity, water, transportation)

7. Social welfare organizations (social services, pensions)

8. Financial institutions (central banks, state-owned banks)

9. Regulatory bodies (telecom, finance, environment)

10. Cultural institutions (museums, libraries, theaters)

These institutions serve the public good, maintain order, and provide essential services, impacting citizens' daily lives.

It quite clear to us now that the Zaar people that were selected into the committee on Zaar Chiefdom Chaired by General Sabo which the report give birth to the controversial faulty  Zaar Chiefdom Act  during Yuguda regime  were  novice on Zaar cultural heritage the evidence is quite glaring, they were not capable enough to  provide clear direction on Zaar cultural heritage to  convince the  other committee members who are non Zaarite to give us an Act in accordance with Zaar cultural heritage.

During the colonial era the  British government only act on recommendations from the Kingmakers in Accordance with the Cultural heritage of traditional selection rite of Chief of the area, the British government was   not  interfering with traditional institutions affairs, but only  using the traditional institutions organized  platform to collect tax, due to lack of interfering  of the British government in traditional institutions affairs most of the traditional institutions cultural heritage regarding traditional selection rite  was able to survive pre- post colonial era, especially the likes of Jukun, Yoruba, Igbo, Ijaw etc.  The  traditional selection rite of Chiefs in Nigeria differ from tribe to tribe.

*The Chieftaincy law of 1930 was promulgated by the British  accommodating  the cultural heritage of all tribes in Nigeria*. 

People that Walks  Across the Border Yesterday Cannot Dictate to Us our Cultural heritage, this is not fair.

The Priest Chief (Seng Wari) System: An Ancient Traditional institutions in Zaar land Labelled as Animist Political System.

✍🏾 *Madalla Kadiri, Zaar Activist*.

*Introduction*: 

Zaar land  is located in the southern part of present Bauchi town, precisely in the south west. Administratively the area is divided into two Local Government Areas: Tafawa Balewa and Bogoro Local Government. The whole area used to be known as Lere District. The area shares boundaries with Dawaki and Kabwir in the southern part of Plateau State. The Zar (Sayawa) and the Angas are neighbours in Kabwir and Dawaki. They often engage in a joking relationship, each claiming to be the “master” while the other a “slave”. Dass Local Government is located in the West and Bauchi Local Government in the North. The most dominant feature of the area is the Gongola River which together with its tributaries such as Lere, Maijuju, Jarawa and Bagel rivers forms the main drainage pattern of the region Dauda (2012).

The Zaar live  in dispersed indigenous villages in a typical Nigerian savanna of the Bauchi area.  Their  houses  are  made  of  mud  and  hut  like  any  other  traditional  African setting. Politically,  Seng  Wari was traditional rulers who   heads the   administrative affairs of Zaar villages, the Priest Chief (Seng Wari) System  is regarded as  Ancient Traditional institutions in Zaar land which date back to centuries.  The military  activities in Zaar land were  based  upon  the  use  of  traditional  weapons  such  as  bows  and arrows,   while   the  economic   activities   range   from   agricultural   to   non-agricultural occupation  such  as  faming, black smith, hunting, pottery etc.

*The Priest Chief (Seng Wari) System*.

In the olden days period,  all Zaar  villages practiced the Priest Chief System known as the Seng Wari who  serve as the  traditional Ruler of Zaar villages.The Seng Wari was a custodian of cultural heritage  who exercised Spiritual,  political power over the Zaar society. 

Every family or clan appointed its own traditional ruler (Seng Wari) who acted as its Spiritual,  political  head. The appointment was based upon criteria such as dedication, loyalty, hard work, bravery and acceptable moral virtues approved by the most elderly know as (Magaji Gari in Hausa) based on the recommendation of the Elders (Mhn Varanshi) of the village. Magajin Gari currently is 

a senior royal title holder and  also Kingmaker in Zaar Villages.

The Zaar elders were the kingmakers in Zaar Villages. 

Under the Zaar culture the decision of the Elders who are the kingmakers was final in  regard to  Zaar traditional selection right of Seng wari and any other decision which the community may take. The Youth and adult age grades didn't have right to challenge the  decision of Elders.

The selection of new traditional ruler (Seng wari) was  solely the duty of  the elders (Mhn Varanshi) headed by the most elderly in the village, the process was  done secretly through the performance of some certain  rituals.

The traditional Ruler (Seng Wari) was assisted by the elderly class (Mhn Varanshi) who served as an advisory body and Masquerade (Mumtsi) who   enforce legislative and executive functions/decisions with 

members of specific Age grade groups. 

*How Colonialism Effected Traditional institutions in Zaar villages*.

The British  conquered almost all the Hausa, Fulani and Kanuri areas in 1903.

According to Moses E. Ochonu in his book "Colonialism by proxy: Hausa Imperial agents and middle belt consciousness in Nigeria" During the Jihad years, under Muhammad Nya,the jihadists led forces to the Benue/Taraba areas to penetrate Tiv and Jukun country but were unsuccessful in 1875 - 1895,same as successful resistance in present day Southern Bauchi, Southern Gombe,Plateau and Adamawa

It took the British till the 1930s to conquer the Middle Belt and merge it with the North. 

During the colonial era, due to ignorant of the British colonial masters  about the history of  cultural identity and diversity of the Minority tribes of the Middle belt, the British regroup  the tribes of the Middle belt and  merge them under  the Emirate  for proper tax administration without taking into cognizance the effect it may cause to the cultural heritage of the people. The regrouping and merging of the Middle belt tribes under  the Emirate change the entire traditional institutions political system of the middle belt.

In Zaar land during the merger, the office of Seng wari was abolished and replace with office of Sarki (Ghun), The Priest Chief (Seng Wari) System was tagged as animist and outdated political system,  Emirate titles holders were adopted  such as Madaki, Ciroma, Waziri among others to replace Elders as advisers.   

Gradually,   The Priest Chief (Seng Wari) System  was relegated to the background and  absorbed completely by the Emirate.

*Conclusion*. 

It should be noted that although Seng Wari political system has disappeared, however, it represent modest form of political administration that kept the virtue of Zaar society.It is in this way that many African Communities put in place a cohesive social institutions, and were able to maintain law and order, and social harmony.

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AKUBOR, E.O. (ed.). ADiminishing Past  a Rescued Future: Essays on the 

Peoples, Traditions and Culture of the Esan of Southern Nigeria. New Jersey: 

Goldline and Jacobs, 2012, p. 22 31.

ADEBARI, Adeolu.African Traditional Religion: The People’s Culture and the 

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2008].Available from˂http://www.akinblog.nl/2008/05/nigeria-our-

Dauda Saleh,  Zaar (Sayawa): Her history and Culture, 2012 

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Systems of Thought. Bloomington: Indiana University Press, 1992.

DUERDON, Dennis.African Arts: An Introduction. London: Hamlyn Publishing 

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The Socio –Economic Relevance[online].InIOSR Journal Of Humanities And 

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from ˂http://iosrjournals.org/iosr-jhss/papers/Vol19-issue1/Version-8/L019186468.

pdf?id=8785˃.

TANGBAN, Ojong Ejagan.The Ejagham under Colonial Rule: A Study of Socio

Economic and Political Changes, 1891‒ 1961. Kaduna: Prudent Publishers,2008.

TALBOT, Percy Amaury. The Peoples of Southern Nigeria: A Sketch of their History, 

Ethnology and language with an account of the 1921 Census(Reissued in London by 

Frankcass, 1967). Vol.III, O.U.P., 1926.

TASIE, G.I.K. Conflict and Conflict Resolution in Indigenous Africa.In Aworom 

Annang: African Journal of Culture, Philosophy and Society[online]. 2011,Vol. 1

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*Waktari (Zaar Traditional Rite of Seed Dedication)*

✍🏾 *Madalla Kadiri Dinki, Zaar Activist*

*Introduction*

The Festival of Seed Dedication, also known as "Ember Days" or "Compostela", is a traditional festival celebrated in some African countries, including Nigeria. It is usually held in April or May which marks the beginning of the planting season.

During the festival, farmers offer sacrifices and prayers to the gods, seeking blessings and protection for their crops. They also come together to share knowledge, exchange seeds, and strengthen social bonds.

The festival is an important cultural event that promotes agricultural productivity, community harmony, and spiritual connection with nature. It's a wonderful celebration of the cycle of life and the importance of seeds in sustaining our lives.

*Zaar Traditional Rite  of Seed Dedication*.

The Zaar people are not left behind in the celebration of festival of seed dedication, the festival is part of Zaar cultural heritage inherited from there Ancestors. The name of the festival in Zaar language is called Waktari  meaning  Traditional Festival of Seed Dedication and is celebrated every year in April.

Zaar  are mostly found  in  Tafawa Balewa and Bogoro Local Government of Bauchi State, North East Nigeria that still observed festival of seed dedication.

The festival is   one of  the oldest surviving cultural heritage of  Zaar were  

traditional rite of  seed dedication was being carried out.

According to tradition performing the traditional rites  of  seed dedication festival  mark the end of harvest and rest after harvest, while ushering in another  new season of planting.

During the  traditional rites  of  seed dedication cultural festival (Waktari) our ancestors perform some certain rituals and dedication of seeds to be planted in  the next season to idols with the believe of receiving blessings from the God of there Ancestors.

*Paradigm shift in the Celebration of Zaar Traditional Rite of Seed Dedication*

Due to the coming of Christianity there is  a significant changes in how traditional rite of seed dedication festival (Waktari) festival is celebrated in Zaarland. Each village use to perform there own rite of seed dedication, the reason why  it was being done at the village level it is because there was no central administration to unite the Zaar, each village was independent from each other, the administration of Zaar community was not beyond village level, but today  the rite of seed dedication festival have Been centralized. Nowadays the traditional rite of seed dedication festival (Waktari) is done in the heart of Tafawa Balewa LGA, Bauchi State the ancestry headquarters of  Zaar people.

The Zaar people,  friends of Zaar and tourists worldwide gather each year April  at  the heart of Tafawa Balewa, the ancestry headquarters Zaar  to participate in  the traditional rite  of seed dedication festival.

Nowadays, certain rituals and idolatry have been done away with in the  traditional rites  of  seed dedication cultural festival (Waktari), seeds  for the next planting season are dedicated to Almighty  God, prayers offered  seeking blessings and protection for their crops and paper presented from a resource person. Most of the papers that are presented is not relevant to the cultural festivals.

*Recommendation*.

I recommend that  the paper to be presented henceforth during another traditional rite of seed Dedication  festival  (Waktari), Lepm Zaar should be on agriculture,  an agricultural specialist should be invited to present a paper, because both Lepm  Zaar and Waktari festival are spiritual, agricultural affairs, I think impacting knowledge on  agriculture to youths is a way of transferring our cultural heritage to the future generations of which is one of the main significant of both Lepm  Zaar and Waktari festival festival. 

Let both Lepm  Zaar and Waktari festival period  serves as a  period, avenue, forum  for impacting, sharing  knowledge on modern farming through organizing training, seminars on modern farming from various experts in agriculture. 

Modern farming, also known as contemporary or cutting-edge farming, refers to the use of innovative techniques, tools, and technologies to improve agricultural productivity, efficiency, and sustainability. Some modern ways of farming include:

1. *Precision Farming*:

 Using sensors, GPS, and data analysis to optimize crop management, reduce waste, and enhance yields.

2. *Vertical Farming*:

 Growing crops in vertically stacked layers, often in indoor environments, to increase space efficiency and reduce land use.

3. *Hydroponics*:

 Nurturing plants in nutrient-rich water rather than soil, allowing for precise control over nutrient intake and water usage.

4. *Drones and Aerial Imaging*: 

Utilizing drones and satellite imaging to monitor crop health, detect pests and diseases, and apply targeted treatments.

5. *Artificial Intelligence (AI) and Machine Learning (ML)*:

 Leveraging AI and ML algorithms to analyze data, predict weather patterns, and make informed decisions.

6. *Internet of Things (IoT) Sensors*:

 Deploying sensors to monitor soil moisture, temperature, and other factors, enabling data-driven decision-making.

7. *Robotics and Automation*:.

 Implementing robots and automated systems to streamline tasks like planting, harvesting, and crop monitoring.

8. *Organic and Regenerative Farming*:

 Focusing on sustainable practices that promote soil health, biodiversity, and ecosystem services.

9. *Greenhouses and Indoor Farming*:

 Cultivating crops in controlled environments to regulate temperature, humidity, and light.

10. *Big Data Analytics*:

 Analyzing large datasets to identify trends, optimize operations, and improve farm management.

*Conclusion*.

These modern farming methods will  address challenges like food security, climate change, and environmental degradation while promoting efficient and sustainable agricultural practices Zaarland, it will also reduce poverty from our youths,  if the  youths are engaged the society will be at peace.

   

'Zaar Cultural heritage on verge of extinction’

 

✍🏾 Madalla Kadiri Dinki, Zaar Activist.

Zaar cultural heritage is facing extinction in the next 20 years from Bauchi State government,  a puppet of the Jihadist, if necessary action is not taken by  Zaar interest groups,  international bodies like UNESCO to protect Zear cultural heritage. Unless Zaar leaders unite against the deliberate, systemic persecutions and political marginalisation,  Zaar cultural heritage may become history sooner than expected.

The present generation of Zaar tribe  in Tafawa Balewa, Bogoro LGA, Bauchi State at the moment faces the risk of being the last set of Zaar to observe Lepm Zaar, Waktari cultural festival. The other cultural festival such as Sirr, Kamas, Durr, Ma-laap, Nadamula, Gut have been labelled as animist practice and eroded completely. 

The Traditional Selection Rite of Ghun Zaar have been criminalized and tag as not due process that  is not recognize by chieftaincy law of Bauchi State. 

Thirty percent of  Zaar language have been  taken over by Hausa and English, you hardly found a Zaar  that speak Zaar language fluently for two minutes without code switching to either English or Hausa. As English, Hausa increase in our language, Zaar language decline.  The main reason why English, Hausa increase in Zaar language while Zaar language is decreasing is because Zaar have neglect  research to translate latest words that came out as a result of digital revolution. 

The inability of ZDA to forge Zaar into one united people , the Zaar has been weakened and unable to stand before its enemies. Realistically speaking, Zaar cultural heritage is on the brink of extinction in Nigeria.

Consequently, Sharia is  growing  stronger in  Zaarland, due to our people patronizing Sharia courts to obtain justice. As Sharia grows stronger, Zaar cultural heritage will erode gradually.

It is therefore imperative that ZDA must be restructured, as a matter of urgency, if Zaar cultural heritage is to survive. ZDA  belongs to every Zaar in Zaarland and there is nothing wrong with the association. It is the management that should be revisited and restructured.

Disunity has crept into Zaarland  because of the deviation from the norms for which ZDA was founded. ZDA was founded to serve as a  collective voice, platform to fight for self determination, protect the interest of all Zaar, but the organization have deviated from its original norms, instead to be a collective voice, platform to fight for self determination, protect the interest of all Zaar, the organization have been turn to a organization of litigation, hijacked  by some elites in Zaarland to victimized genuine members that are not in there opinion.

The suspension of Lepm Zaar 2024 by the Nigerian police is quite unfortunate, the Nigerian police, Bauchi State government should know that Lepm Zaar is not a mere cultural festival, but a season, nobody stops a season. According to tradition performing the  rites  of the festival of harvest  call Lepm Zaar mark the beginning of  harvest season,  consumption of  new crops, in the olden days  a new crop cannot be consume until traditional rite of harvest dedication (Lepm Zaar) have been done, if to say we are in the olden days it means nobody will consume new crops throughout 2025.

There is need for a conference of Zaar leaders to ‘reason together’ to urgently point the way forward for all Zaar, based on an evaluation of the revealed will of God at this critical time.

I  called on Zaar leaders to begin to tune their minds to the need for genuine repentance and reject doctrines that promote greed and covetousness.

La-ak: An Ancient Zaar Community Self Help Organization.

 

✍🏾 Madalla Kadiri Dinki, Zaar Activist

the Hausa's call  it  Gayya. La-ak is a ancient community based self- help organization in Zaar villages,  La-ak was a   umbrella ☂️body of community based self help organization in each Zaar village formed by the community to  complement the Seng wari assisted by Elders effort in the area of community  development. Community self

help was employed in constructing homesteads, pathways, roads, bridge, market. Membership of La-ak was voluntary not compulsory.

Institutions under  La-ak were age grade, village council. Age grade is a group of adult that are circumcized and initiated from childhood to adulthood through some certain rituals the same day especially Male Children,  age grade systems were used to checkmate and regulate behaviour of  youths.  Age grades played a significant part 

Zaar  communities. They saw that local institutions were not abused and that the habit of self help was developed.

The Village council coordinate the organization through the head of the La-ak call Barde.

During La-ak day, work were assigned according to age grade and during eating  time, food we're shared according to age grade.

The village council that coordinate the la-ak  through Barde there head  received instruction directly from the Seng Wari assisted by Elders. Seng Wari  was  a  priest  that  exercised  spiritual, traditional  political  power  over  the  Zaar society. During cultural festival like Lepm Zaar, Waktari the work of La-ak was to assist Zaar  community in clearing of  grass on a pathway that link one Village to another,  clearing of village square etc  so that nocturnal animals   like snakes 🐍 cannot hide on it and bite people during the festival, all Zaar cultural festival were organized and Presided  by the Seng Wari assisted by Elders. 

The Seng Wari political system gradually eroded in Zaarland during the colonial era, the office of Ghun was created to replace office of Seng Wari, the political power of  Seng Wari office over Zaar Society as the custodian of cultural heritage was automatically transfered  to Ghun office.

During the La-ak era there was  no written constitution governing the affairs of the organization except verbal constitution and you hardly here about division, conflict of interest.  Trevor Clark write in his book titled  "Right Honorable Gentleman" that Sir Abubakar Tafawa Balewa once told him that  "In the northern province of Nigeria there are many pagan tribes who are still in the primitive stage they seldom leave their homes, they have very few wants... But in spite of all these they are very happy and quite contented with life as it is. They have their own custom and belief which they honour very much. they have adopted hardly anything of the more advance people around them. There had never been a 

time when they seemed to think of any change in their beliefs" 

"The widely believed tale that Tafawa Balewa LGA is named after Sir Abubakar Tafawa Balewa"

✍🏾 Madalla Kadiri, Zaar Activist

The widely  believed tale that Tafawa Balewa LGA is named after Sir Abubakar Tafawa Balewa,  is a tales  created by  local colonialists  not based on facts.

According to Wikipedia and Encyclopedia Britannica Abubakar Tafawa Balewa was born Mallam Abubakar in December 1912 in the Northern Nigeria Protectorate (modern-day Bauchi State). His father, Yakubu Dan Zala, was of Gere ethnicity, and his mother Fatima Inna was of Gere and Fulani descent.His father worked in the house of the district head of Lere, a district within the Bauchi Emirate.He took his name from two corrupted Fula language words: "Tafari" (Rock) and "Baleri" (Black), which resulted in being the childhood nickname "Black Rock".

Before 1916, there was no  district head in Tafawa Balewa. Tafawa Balewa town was originally the dividing line between Dunga and Maryam. In 1916, the British Native Authority Ordinance led to the creation of the Tafawa Balewa native authority with a district head. It is unclear from sources like Wikipedia and Encyclopedia Britannica the name of the district head and the specific year when Sir Abubakar Tafawa Balewa's father served in that role.

The claim that Tafawa Balewa LGA is named in honor of Sir Abubakar Tafawa Balewa is  a fabrication of lies by local colonialists, similar to the colonial masters' fictional story that Mungo Park discovered the River Niger. 

Our ancestors were fishing in the rivers of Niger and Benue long before the birth of Mungo Park,  Tafawa Balewa town existed before Sir Abubakar Tafawa Balewa. 

Today, fifty eight years after his death, uncertainty still surrounds the identity and parentage of the late Golden Voice of Africa. I advise Zaar researchers to intensity more research in other  to trace the identify and parentage of the late Golden Voice of Africa.

I urged  Zaar socio-cultural organizations to create research and documentation unit, give more priority and intensify more effort on research and documentations.

Further investigation is needed to clarify the conflicting accounts surrounding the background and lineage of Sir Abubakar Tafawa Balewa.

Who Organize Lepm Zaar Cultural Festival: Zaar Development Association (ZDA) or Council of Zaar Chiefdom?

✍🏾 Madalla Kadiri Dinki, Zaar Activist

Introduction 

Zaarland is currently split into two school though. The first school of thought believes that Ghun Zaar was rightfully selected by the elders and village heads. 

The second school of thought, opposes the selection of Ghun Zaar that he is not recognize by law. They assert that chieftaincy law gives the Governor sole authority to select Ghun Zaar based on recommendation, advice from the kingmakers, they believe that as far he is not recognize by law he didn't have right to act as a custodian of Zaar cultural heritage to organized Lepm Zaar cultural festival. 

The opossing views of the school of thoughts  have threaten peace and stability of Zaarland 

The article written by Dr. Habila Mormi John titled "the Emergence of Ghun Zaar"  have addressed all the argument raise by the second school of thought  that opposed Ghun Zaar selection done by  Zaar kingmakers that it didn't follow due process 

The question that have  remain unanswered is that according to Zaar cultural heritage who Organize Lepm Zaar Cultural Festival: Zaar Development Association (ZDA) or Council of Zaar Chiefdom?

La-ak

There is no difference between Zaar Development Association (ZDA) and La-ak. in the Olden days, 

the Hausa's call  La-ak Gayya. La-ak is a ancient community based self- help organization in Zaar villages,  La-ak was a   umbrella ☂️body of community based self help organization in each Zaar village formed by the community to  complement the Seng wari assisted by Elders effort in the area of community  development. Community self

help was employed in constructing homesteads, pathways, roads, bridge, market. Membership of La-ak was voluntary not compulsory.

Institutions under  La-ak were age grade, village council. Age grade is a group of adult that are circumcized and initiated from childhood to adulthood through some certain rituals the same day especially Male Children.

During La-ak day, work were assigned according to age grade and after work food too we're shared according to age grade.

 La-ak  has Executives, the head is called Barde.

In the olden days the leadership of La-ak received instruction directly from the Seng Wari assisted by Elders. Seng Wari  was  a  priest  that  exercised  spiritual, traditional  political  power  over  the  Zaar society. During cultural festival like Lepm Zaar, Waktari the work of La-ak was to assist Zaar  community in clearing of  grass on a pathway that link one Village to another, clearing of grass, clearing of village square etc  so that nocturnal animals   like snakes 🐍 cannot hide on it and bite people during the festival, all Zaar cultural festival were organized by the Seng Wari assisted by Elders. 

Seng Wari political system gradually eroded in Zaarland during the colonial era, the office of Ghun was created to replace office of Seng Wari, the political power of  Seng Wari office over Zaar Society as the custodian of cultural heritage was automatically transfered  to Ghun office.

During the La-ak era there was  no written constitution governing the affairs of the organization except verbal constitution, you hardly here about division, conflict of interest.  Trevor Clark write in his book titled  "Right Honorable Gentleman" that Sir Abubakar Tafawa Balewa once told him that  "In the northern province of Nigeria there are many pagan tribes who are still in the primitive stage they seldom leave their homes, they have very few wants... But in spite of all these they are very happy and quite contented with life as it is. They have their own custom and belief which they honour very much. they have adopted hardly anything of the more advance people around them. There had never been a 

time when they seemed to think of any change in their beliefs"

Zaar Development Association (ZDA)

Zaar Development Association (ZDA) is a  community based self- help organization established by all  Zaar and registered with Corporate Affairs Commission (CAC) to serve as a collective voice of all Zaar and  to  complement government effort in Community Development in Zaarland, membership of ZDA is voluntary not compulsory.

Zaar Development Association (ZDA) is a modern day La-ak 

The institutions that are under  ZDA are  Women wing, ZAYODA, NUZAS etc. 

Zaar Development Association (ZDA) has  

Executives, the head of the Executive is called the President.

The ZDA has a written constitution governing it  operations.

Let us take a look at ZDA constitution on who to Organize Lepm Zaar in Zaarland.

According to Page 19 Section 22, 22.1, 22.2 of ZDA constitution.

22    Waktari and Lepm Zear

22.1 There shall be institutionised the yearly  prayer on seeds to be done during planting season and thank giving for expected bumper harvest, festival known as Waktari except resolved otherwise by the council of Zaar Chiefdom, it shall hold within the 2nd quarter of the year.

22.2 There shall be institutionised the yearly  new year fiesta knowns as Lepm Zaar. Unless resolve otherwise by Council of Zaar Chiefdom, it shall hold on the 1st week and climax on the Saturday of every September.

The ZDA constitution have stated clearly here  that Zaar council of Chiefdom is bestowed with the right to organize Lepm Zear.

 

Who  Organize Lepm Zaar Cultural Festival: ZDA or Council of Zaar Chiefdom 

According to Prof. Saleh Dauda in his lecture note that he wrote and post on all Zaar social media handles  reflect directly or indirectly what is happening in Zaarland at the moment.

Zaarland have been divided into two school of thought, the first school of thought are of the opinion  that Ghun Zaar was duly selected by Zaar elders and village heads to perform such role. He is therefore the undisputed traditional ruler that foreclosed any contender to the throne. Any opposing view to his authority is seen as a betrayal and a sign of in surbordination and he has right to organize, preside over Lepm Zaar Festival as custodian of Zaar cultural heritage.

The second school of thought tag as anti Ghun Zaar are of the opinion that the Institution of Ghun Zaar is a creation of law.And the chieftaincy law vested the Governor with the final authority to appoint based on recommendations from the king makers.And since that has not taken place,the Institution is not known to law and therefore no one should perform that function and also he doesn't have right to organize and preside over Lepm Zaar cultural festival because he is not known by law as the custodian of Zaar cultural heritage.

Each group has large followers supported by high profile Zaar elites. 

The second group seems to be closer to the Government of the day.

The views, opinion and ideology of this two school of thought have threaten peace and stability of Zaarland 

Truth of the Matter

Under the Chieftaincy law of Bauchi State and  traditional selection rights of Ghun Zaar, the authority to choose the Ghun Zaar lies with the Kingmaker, not the Governor. The Kingmakers consist of Zaar elders and village heads. 

The Governor bestows the staff of office based on the recommendation, advice of the Kingmakers.

The Zaar elders and village heads have done  their part  while ago,  now awaiting  the Governor of Bauchi State to do his part, but the Governors past and present have fail in  there constitutional duty of giving the Ghun Zaar staff of office.

According to Jukun traditional selection right of Aku Uka the decision of the five kingmakers  headed by Kunvyi is final and  government has no right to interfere with the selection process, the reason why the Kingmakers have power in Jukun traditional selection of Aku Uka are;

1. The Aku _ Uka throne is purely traditional and has  no mix with any religion.

2. It is believe that Jukun Kingmakers are representative of the ancestors, the decision of the five Kingmakers headed by  Kunvyi on traditional selection right of Aku Uka is the decision of Jukun ancestors and cannot be countered.

Any person that emerges will be accepted by all the ruling houses and the government has no option but to crown the person as the new Aku_Uka. If the government refuse to crown the person he will still remain Aku Uka till he die.

Let us emulate the  Jukun people.

Ghun Zaar Select is the custodian of our cultural heritage at the moment selected Kingmakers  awaiting Staff of Office, he is the right person deem fit with the advice by  Council of Elders  to organize Lepm Zaar not ZDA.

The reason why  Zaar Development Association (ZDA) in the time past  have been organizing Lepm  Zaar  is because we don't have substantive  Ghun Zaar in place, but now that we  and he is ready to exercise his full power as custodian of our cultural heritage in line with our traditional norms and values, I advise ZDA to fall back  and lend hand of support to Ghun Zaar and his council to organized all  Zaar  cultural festivals.

 

Significance of Tribal Mark Among Zaar Communities in the Olden days

✍🏾 Madalla Kadiri Dinki, Zaar Activist

Introduction

Tribal marks such as "Zhri Vih" or "Zhiri Kar" were frequently seen among the Zaar community. 

In the past, Clans or Leneage were recognized and identified based on their tribal marks, rather than through colonial geographical boundaries. The use of colonial borders for identification began during the colonial era when European powers divided and claimed African land during the Berlin Conference.

These marks served as unique identifiers and were often placed on the face or other body parts. They were traditionally created through burning or cutting the skin in childhood. These marks were typically given to individuals when they were very young, often as babies, and were an integral part of the culture. The reason for this is that when a child is young, they do not have a say in decisions.

History/Origin of Tribal Mark

The origin of this practice can be traced back to foreigners residing in Egypt during the 5th century BC. Herodotus, a Greek historian, mentioned these foreigners who distinguished themselves from Egyptians by cutting their foreheads with knives. Later on, this practice was adopted by African kings during periods of invasion, as they marked themselves and their family members to differentiate from captured kings and their families, whom they considered enslaved. This practice continued during the colonial era, when colonial masters captured individuals and forced them into slavery in foreign lands. Individuals began giving their family members marks as a way to identify them in case they were captured and later discovered,  during the Nigerian civil war from 1960 to 1967 troops used tribal marks to distinguish themselves from enemies.

 Research on the Kanuri people, known as Kanuri Complete and published in 2017, shows that Kanuri facial marks have been used as a form of identification for individuals traveling outside of the Kanuri kingdom or the Kanem Empire for the last 700 to 1000 years. 

The Kanem-Bornu empire in West-central Africa was known for its size and longevity, ruling over parts of present-day southern Libya, southern Chad, eastern Niger, northeastern Nigeria, and northern Cameroon in the late 16th and 17th centuries. The Sef dynasty governed the empire for 1,000 years, initially from Kanem and later from Bornu.

 The Zaar tribe trace their migration history from the Far East to the present Chad Republic between the 9th and 13th centuries. 

There is a lack of historical research to pinpoint when the Zaar tribe began the practice of tribal marks, but it is widely believed that this tradition dates back to ancient times among the Zaar communities. Tribal marks were initially used as a form of identification during times of inter-tribal conflicts, serving as a way to distinguish between different tribal  groups. This practice was common among various tribes in Nigeria and served not only as a means of identification but also for beautification and protection against diseases, particularly for children. However, this tradition is fading away in modern times. Scarification was also seen as a test of strength and courage, with the amount of scarring on a person's body believed to reflect their toughness. Furthermore, the Zaar tribe shares similarities in tribal mark practices with the Gobirawa of Sokoto State and the Dakarkari people of Kebbi State. 

The Significance of Tribal Mark in Zaar communities

Tribal marks are distinct markings on the body, specifically on the face, which can be used to identify a person. Culture, on the other hand, encompasses the values, practices, symbols, institutions, and human relationships present in a particular society. 

The main purpose of tribal marks is to identify a person’s tribe or family, and it plays a crucial role in the community’s survival and existence. 

In Nigeria, tribal marks have become a form of identification among both major and minor tribes. They are not only used for identification purposes, but also for beautification and protection against diseases, particularly in children. However, this tradition is rapidly disappearing. Scarification also serves a purpose in archaeological and historical reconstructions, and can be seen as a test of bravery. 

The extent of scarring on a person’s body is seen as a reflection of their strength. These marks are created by using razor blades or sharp knives known as “wulhka” in the Zaar language to cut the face. Native dye, pigmentation, or black paste, often made from ground charcoal, is then applied to the wounds to stain the marks and stop bleeding. Tribal marks, or scarification, are an important aspect of Nigeria’s cultural heritage and have played a significant role in societal consciousness. Tribal marks are permanent facial markers that have been passed down through generations as a means of identification within families, communities, and royal lineages. They serve to differentiate one ethnic group from another and are typically found on the cheeks, forehead, temple, and under the chin. These marks can take the form of vertical or horizontal lines. Interestingly, tribal marks served not only cultural purposes such as beauty enhancement, cultural preservation, and reflecting historical connections, but also played a role in security and served as an international identifier similar to a international passport. In the past, people were recognized and identified based on their tribal marks, rather than through colonial geographical boundaries. The use of colonial borders for identification began during the colonial era when European powers divided and claimed African land during the Berlin Conference. Due to the extensive number of tribes and the time period in which they existed, finding comprehensive documentation on the history of tribal marks proves challenging. Nevertheless, these marks hold a significant place in Africa’s past.