Tarok unity and the evolution of Ponzhi Tarok. by SOLOMON S. Dalung

The concept of unification of Tarok people was product of the Colonial reforms of 1926, when Plateau Province was created out of Bauchi and Muri Provinces. Hitherto, the Tarok people were divided into Hill and Plain Tarok. The Hill Tarok was in Bauchi Province, while the Plain Tarok under Muri Province. The genuine desire to foster unity and development of Tarok people was catalysed by socio-cultural factors of the two blocs which is common myths, traditions, language, folklores, customs etc. Therefore, it was conceived as practicable to evolve a modern governmental institution of creating a Native Authority. Another stimulating factor of the unification idea was the hospitable disposition of Tarok people to early SUM Christian Missionaries who were displaced in Wase in 1907 but were accommodated by Tarok people. As result Tarok land was transformed into a modern society with establishment of schools and health centres. It is indisputable that by 1915, traditions of reading and writing was already established amongst Tarok people. The first Church Council was held in Copper, Langtang in 1925 and the minutes was documented. With these, the colonial administration believed that Tarok society possessed the credentials of easy modern administration therefore the need for unification. Initially, the leadership of the Hill Tarok was opposed to the idea of unification because according to Wuyep Zhar, Ponzhi Zini, the concept of unification is mere subterfuge intended at undermining the status of Hill Tarok. According to traditions, the Hill Tarok are recognised as elders, so it was an aberration to request them to subordinate the heritage to the younger ones. Also of concern was the fear of the cosmopolitan nature of Plain Tarok due to evolution of urbanization influenced by early Missionaries activities. This cultural imbalance created mutual suspicion amongst leaders of Hill Tarok leaders. Therefore, they objected vehemently to any merger theory. The Tarok people are decedents of Vongro of the bantu race who migrated to Tal in present day Pankshin. There are no accurate population that came to Tal, however, from oral narration supported by colonial documentation, it is suggested that Vongro, was the father of Tal migration. Vongro gave birth to Vwarka, the father of the prototype Tarok. Vwarka’s decedents are Wan, the father of the present day Hill Tarok, while the Plain Tarok are decedents of Gunung, a tall, huge and great personality. Vwarka migrated from Tal to Lagan hills as result of dispute from unfair share of meat from hunting expedition. Dissatisfied with the act of discrimination meted against him, he protested by leaving with his three children, two males and a female. There is no record of his family, but it appears they could be of Tal parentage who could not be allowed to accompany him. The Hill Tarok clan is made up of Gantang, Kullok, Dambar, Gabong, Jwakbar, Lagan, Luktuk, Dibbar, Warok, Ghang, Kwallak sub clans known as "Tarok ga bam or ZinnI". While, the Plain Tarok is made up of many sub clans found predominantly in contemporary Langtang, Bwarat, Pilgani District's known as "Tarok ga byan". Some of the sub clans are Che, Kumbwang, Timwat, Kau, Jat, Laka, Binding, Nachang, Lokmak, Dyan, Hanghang, Dangre, Gbak, Miyer, Kamtak ,Shamot, Piga ,Mwal, Wang singha, lyangit, nanni, etc. It is worthy of mention that the tarok political system is confederal made up of autonomous communities united by common languages, traditions and culture. No any sub clan however small is surbodinate to the other. Every sub clan has a chief priest known as Ponzhi bin who has absolute authority on issues affecting the traditional rights and privileges of his people. The social bond unifying the people is fraternity and respect for each other. Consequently, the Colonial Administration abandoned the unification project as not feasible due to resistance. However, in 1933, the constitutional reforms of the colonial adminstration provided another window of opportunity to revisit the unification agenda. By then, Wuyep Zhar, the Ponzhi Rim Lagan had succeeded Goselle as the Ponzhi Zinni, while Datyem was the Ponzhi Langtang. The merger theory was re-submitted to Gazum and Langtang Traditional Councils for consideration. Again, the Ponzhi Zinni, Wuyep Zhar contested the sincerity of the move and argued that based on tarok traditions he was senior to Datyem, therefore, why will he subordinate his position of seniority to his younger brother, the Ponzhi Langtang? Even though Datyem admitted the seniority of Ponzhi Zini but stated that he presided over the larger portion of Tarok sought to be merged, therefore it will be unfair to expect him to donate his majority and as well lose the leadership. Again, there was no consensus because the parties were still suspicious of each others. In-fact, the manner with which Wuyep Zhar rejected the merger theory made the District Officer, in-charge of Lowland Federation in Shendam to make recommendations that Tarok unification project be suspended pending the demise of both rulers. This report painted graphical the picture of the level of distrust ,apprehension, and mutual suspicion that existed and existing among the Tarok people. The 1926 colonial reforms brought united tarok people under one Provincial administration but they continued to maintained the different traditional administrations until in 1955, when Miri Wuyep was Ponzhi Zini and Wuyep Garba was Ponzhi Langtang. After the demise of Wuyep Zhar and Datyem respectively, an opportunity was created for the activation of the unification machinery. The Colonial administration mounted unbearable pressures on Ponzhi Zini, Miri Wuyep on the desirability and benefits of Tarok's merging into one traditional administrative entity. Like his predecessors Miri Wuyep expressed serious reservations about the idea. But as ally of the District Officer in Shendam, he persuaded Miri Wuyep that the tarok nation stands to gain from the merger, which includes the creation of Native Authority and a treasury which will guarantee self determination with autonomy of the people. Reluctantly, Ponzhi Zinni, Miri Wuyep conceded to the merger theory, which led to the great Tarok Assembly in Reak in 1955 popularly referred to as "REAK CONSENSUS". It was this gathering that gave birth to Tarok unity. At Real meeting, the concept of a paramount ruler for Tarok people known as "Ponzhi Tarok" (Chief of Yergam) emerged. After the creation of the institution of Ponzhi Tarok, the next question was who was going to be the new father of Tarok? Miri Wuyep declined the offer on the strength that he was old and Wuyep Garba was much younger who was barely six months in office, so he should be Ponzhi Tarok. This was accepted by Ponzhi Bwarat and Gani. Ponzhi Zini, Miri Wuyep latter stated that he will only accept the merger on the condition that after Garba Wuyep, the next Ponzhi Tarok should be one of his children. The Reak Assembly adopted rotation as the method of selection between Lagan ruling house for Hill Tarok and Ce ruling house for Plain Tarok. At this juncture, Mamven, Ponzhi Gani asked what was the interest of Gani and Bwarat people in the Tarok unification project since they were not beneficiaries of the arrangement. Miri Wuyep responded that the Lagan ruling house was for the entire Hill Tarok while the Ce ruling house was for the Plain Tarok. He stated further that any eligible male child of Tarok worthy of been trusted with leadership can aspire through the two ruling houses. As demonstration of commitments and respect for the Ponzhi Tarok, Ponzhi Zini Miri Wuyep removed his royal robe (Alkyaba) and dressed the new Ponzhi Tarok, Garba Wuyep with it. But when he was asked to surrender his staff of office to the new Ponzhi Tarok, he declined. It should be noted that Ponzhi Zini was installed as Fourth Class Chief in 1925 in Bauchi. Also, he was the only Chief who had staff of office when Tarok chiefs made in Reak. In their acceptance speeches to the merger and establishment of new traditional institution, Ponzhi Bwarat and Gani stated that it was a welcome development capable of guaranteeing the unity of Tarok people. After arriving at consensus Tarok leaders sealed the agreement with performance of traditional rites of oath taking. A white ram signifying the united Tarok was brought, the Ponzhi Bwarat held the two front legs, while Ponzhi Gani held the two rear legs, then Ponzhi Zini held the head and Ponzhi Tarok held the chest, then Ponzhi bin slaughtered the animal. This traditional ceremony concluded the Real merger of the Hill and Plain Tarok in August 1955. Of course the fears of marginalisation expressed by Ponzhi Zini manifested itself in 1975 after so many years of his demise, when the Ponzhi Tarok Gazette was enacted. This law was made completely in breached of the spirit of Reak Agreement as major clauses were expunged from the provisions of the Ponzhi Tarok law. The rotation clause was replaced with Selection College. The fears of the Gani and Bwarat people expressed by Ponzhi Gani was enacted as the were only reduced to Kingmakers. The late Ponzhi Zini Ayuba Kum raised an alarmed and threaten to pull out of the Union but he was persuaded by superior counsel. The litmus test of this agreement was when the first Ponzhi Tarok, Garba Wuyep died and the Zini Clan demanded for the throne based on rotation. Ponzhi Zini Ayuba Kum was tricked into accepting to participate in a selection process which he lost with one vote. This was the last straw that broke the camels back as the Hill Tarok opted to return to Pankshin Division where they were before the merger because of lack of sincerity to the spirit and letter of the merger. The Union was shaken to its foundations but it took the wisdom of elders to restored hope and stability. Edward Chirdap Zhattau of the Ce ruling house became the second Ponzhi Tarok. He was elected on legal notice, the appointment and deposition of chiefs Ponzh Tarok gazette 1975. This document to all intent and purpose negated the spirit and letter of Reak consensus by importing the concept of royalty in a confederal social arrangement. The document designated certain families and super imposed them as ruling houses without any history of either conquest or being descendants of founder of tarok nation. The noble intention of tarok leaders in 1955 was not only betrayed but seed of discord was sown by drafters of the 1975 gazette. The document confirmed the fears expressed by Hill Tarok leadership that merger of tarok was not sincerely motivated. Subsequently, the relationship between the Hill Tarok and the Plain Tarok remained tinted with mutual distrust as any political step taken was view with barometer of marginalisation. There are so many issues that compounded the situation especially the siting of Community projects like Secondary Schools, health centres and clinics were located in Plain Tarok and the Hill Tarok was not neglected. This situation escalated misunderstandings between the two blocs. Even though these differences were prosecuted with cold war tactics it created a dangerous phenomenon known as clannish consciousness. In defence of 1975 Ponzhi Tarok Law, macavilian strategies were employed to dismiss genuine concerns of Hill Tarok about marginalisation. To consolidate hold to traditional power, clannish sentiments were usually mobilised to keep people perpetually divided. In my mind, the origin of clannish consciousness which ravages the unity of Tarok people to sub clans level is treatable to injustice of the 1975 law. This negative tendency is well rooted in Tarok leadership where justice and fair play is determined by social background.. Instead of the yielding desirable benefits for the people, the crisis of the Ponzhi Tarok throne has factionalised the people into camps with some of the elders who even participated in the agreement leading discordant battalions. It is unfortunate, that this great nation has been plagued into state of near anomie. Things have fallen apart and the centre can no longer hold. Our elders must realise that they owe posterity durable legacies. It is clear personality feuding has great toll on Tarok unity especially younger generations. We cannot sustain this ugly scenario when it is about time for Tarok to provide leadership for the state. He who wants equity must do equity, it is about forty five years since the last occupant of the state executive seat was Tarok, therefore time is ripped for reasoning along that axis. I challenged the youths that if our elders will not abandon this trend of division, then a period should be set aside to mobilise and register the concern of the youths and women to our elders. I believe it will convey a positive signal. But before achieving this feat the youths must purge themselves of greed and praise worship. They must also refrain from promoting primodial envy, hatred, sentiments or sectionalism amongst the people. It is time to set a new agenda of reviving Tarok nation. May God give us the Nehemiah to reconstruct the fallen walls of our unity. Written by Solomon Selcap Dalung, LLB (Hons), LLM Igbarman Otarok.