By David Francis E.

How do you feel when you read or hear the word sex or fuck? What’s your reaction when you see nude pictures of human beings? Let’s talk!

One of the most popular pornography sites just recorded as at few days ago of a huge success. It had just hit 100, 000, 000 viewers daily. I mean that one hundred million human beings on earth watch porn in that site daily. Now this is just a single website o! What about the thousands on the internet? Infact, porn stars are also recording their successes too, Mia Khalifa is one of them. She just recorded 2 million viewers daily. There’s also a published research of a lawyer turned porn star in  (From Lawyer to Prostitute/


These amazing revelations brought to mind a simple truth: that human beings, more than ever are exploring their sexual lives in both healthy and unhealthy ways. As a result of this, the human species have become even more innovative in either fucking themselves or in being fucked, by dolls, vibrators, dildos, beasts, spirits, gods, or by self.


Ironically, majority of Nigerians either Christians or Muslims, are still basking in the false hope that they don’t support the porn industry. Though the Catholic Church and majority of the orthodox churches classify masturbation to be a sexual sin, records keep showing that many of her adherents don’t really give a damn!


The Catholic Church in her Catechism states that, “pornography consists in removing real or simulated sexual acts from intimacy of the partners, in order to display them deliberately to third parties. It offends against chastity because it perverts the conjugal act. It immerses all who are invloved in the illusion of a fantasy world. It is a grave offense.

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The CCC further recommends that Civil authorities should prevent the production and distribution of pornographic material” (CCC, no. 2354). We all know that despite this ideals, even church officials are not immuned with sexual obsessions!


In fact, as you read this, there are pastors, bishops, politicians, business men, couples, etc who are watching porn in their rooms, in shopping malls, behind the car, inside the rest room, before mid-day prayers, before sex, behind class rooms, inside the church, etc. The list is endless. Despite all these, at the mere mention of sex, whether real or imagined, the average Nigerian is driven to the abyss of masturbation or pretense!

In Episode 2 of Conversations With LABO, Labo Daniel had an insightful conversation on Porn Culture in Nigeria with Subomi Plumptre, a social media strategist.

“Nigeria has overtaken the USA in terms of searches for porn,” Subomi explains that we are unaware of the porn issues because we don’t measure things and don’t respect data in this part of the world.

“If I didn’t see the stats, and knew you were a data analyst, there is no way I can believe that Nigeria’s appetite for pornography (internet) is higher than the United States of America, no way” Labo exclaims.


Labo and Subomi talk about about how Nigeria is the country with the 3rd largest viewership of Gay porn in the world, AND.. wait for it…. Enugu State leads the pack of Nigerian states viewing Gay porn (

When I went to study these statistics I discovered that:


In 2015, the popularity of Nigerian Google searches for porn (relative to other searches) on a scale of 0 to 100 was above 80. (Google ranks as 100 any item that constitutes 10% or more of all searches in a country.) The number of average monthly searches by volume was 135,000 and the States with the greatest popularity for porn searches (from high to low) were: Enugu, Oyo, Ogun, Rivers, Lagos, Abia and Cross River.

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The relative popularity of rape porn videos was also above 80, with Lagos State leading the charge and in 2014, Nigeria ranked third globally for the most Google searches for Gay Porn. (We were ranked second in 2013.)”

Very disturbing statistics, yes, but it doesn’t stop there, since 2009, porn search popularity has been on a 70% annual increase with Nigeria overtaking the U.S. (a country twice our size and with more than double our internet users) in 2014 and 2015 ( – from the article, ” The Rise of Internet Porn & its Generational Impact By Subomi.”

According to pmnews, as at Decem. 1st, 2014 and recorded by Eromosele Ebhomele, this means that out of all the countries of the world, Nigeria is rated as one which has one of the highest viewership of pornography sites as well as those who patronise pornographic videos. “Although we frown against porn in Nigeria, Nigerians watch the highest porn sites daily. From Lagos to Sambisa forest, they all watch it,” he said, describing it as a unifying factor, just like football.

With Lisa Ann, Kim Kardashian and Mia Khalifa topping the chart of the most searched porn stars in both android and ios devices, gay sex, teen sex and cartoons top the chart in the most searched category (this should explain certain phenomena to us, especially if we’re still locked down on gay, teens and innocent cartoon sex).


Mia Khalifa during her porn audition in 2014.

According to,  as expected, men search for porn than women, However, the women who use Android dominate their iOS counterpart. Now the most interesting part of this stats is the fact that when it comes to watching porn in Nigeria, Android users dominate almost everything.

Yet, everyday, the statistics stare us at our faces while we praise the anti-gay union bill. Everyday, out of 100 million viewers of porn, there are about or more than 10 million Nigerians behind the screen. And worst of all, they’d never admit to watching porn, to masturbating or to having sex.


This is a country of obvious pretenses and useless exaggerations and theories. This is a country where the more poor you are in knowledge, the more wealthy you’d become in obsessions. This is a country where folks would bully you for addressing sexual issues but beg you to send links of leaked sex videos.

This is a country where pretenses are rewarded and transparency extricated. This is a country were folks would have to recommend you for spiritual deliverance, for daring and questioning their fantasies. This is a country where freedom is ignorance and where folks would say, with hands grasping their penises and penetrating vaginas, “God hates sin!”


Be real to yourself. Stop being restless by counting how many times other people have sex or not. Acknowledge your obsessions and seek for help!





J.P. Clark is a universally acclaimed poet playwright, whose dream of writings revolves around the culture of his own people. He does not have an aggressive and development-oriented philosophy built into his artistic vision the type that can spit in the face of stinking authorities and capable of moving the people down the path of self-consciousness and self-assertion. J.P. Clark’s preoccupation is, rather, with the cultural significance of his own people as can be seen in such plays like The Masquerade, where the marriage system, superstition, occupation and the geography of his own Ijaw people are emphasized.

Sentiments are usually dictated by political and socio-economic factors and they derive from manipulation of minority interests and groups who are in the face of discrimination and marginalization jostle for attention and relevance within a geopolitical setting in a society. Most often, such political situation which promotes domination by one group and socio-economic subordination of another, usually results in ethnic crisis which arises from, and also leads to serious suspicion, anger, civil unrest, and sometimes war. It is not in doubt, that in times of ethno-political crisis and war, women and children are the main victims as they account for an estimated 80% of refugees and displaced persons worldwide. It is in view of this that this work examine gender inequality as exposed by J.P Clark in his work “The wives revolt” and also to expose marginalization and dehumanization of women.

John pepper Clark was born at Kiagbodo in Ijaw in 1935. He was educated at Government College Ughelli and has an English degree from University College, Ibadan. He was the founding editor of the Horn, a student’s poetry magazine which played a crucial role in the history of literary development in Nigeria. He worked for a while as a newspaper editor, was a parvin fellow at princeton University in the United states and a research fellow at the University of Ibadan. He taught at the University of Lagos where he became professor and head of Department. He retired voluntarily in 1980 and set up the first Repertory theatre in the country, PEC Repertory theatre. He was for ten years editor of black orpheus.

As a poet playwright and essayist, Clark has published an impressive range of books. His play includes;songs of a goat, Masquerade, the Raft, the Wives revolt and a triology called the Bikora plays comprising the Boat, the return home, and full circle, Ozidi a journalistic piece, America their America, a collection of critical studies, the example of Shakespeare and a highly recommended translation of Ozidi saga. His published volume of poetry include a Reed in the Tide, Causalties,A decade of tongues, state of the union, and a sixth book of poems, Mandella and other poems (


Erhuwaren men share the money paid to them by the company that drills oil from their community. They share it in three parts  one for the elders, one for the men and the last for the women. The problem is that the ‘elders’ are all men. The women say “no!” To make it fair, they

demand the money be split into two a simple division between the sexes. But the men also say “no!” The women revolt, beginning a cycle of ‘do me, I do you’ ( Chinelo Oputa).

There are only three characters in this drama, making the story easy to follow from the outset. It clearly dramatises the injustice the women suffer at the hands of their men. Unlike in traditional times, when the fairer sex had to swallow whatever males gave them, the wives (and even the mothers of the men) of the Erhuwaren don’t take ‘no’ for an answer. They know how to fight for their rights. Okoro represents the deepest kinds of misogyny: when men don’t help their women to do the chores, don’t give their wives enough money for food and yet complain the soup isn’t tasty. Or those who beat up their partners in a drunken state and cap it all by accusing them of crimes they haven’t committed (Chinelo Oputa).

Koko, the wife of Okoro, conveys female dynamism: the living version of the saying, ‘as you make your bed, so you will lie on it’. If you want peace, they’ll give you peace. But if you want trouble, they’ll neither spare you nor themselves. Idama, the friend and peer of Okoro, is the human conscience struggling to create a balance between a man’s longing to satisfy himself and the need to do so without offending anyone.


All through the remarkable literary career of Professor J.P. Clark the First African writer to be appointed professor of English, the centrality of his plays has always been the relevance of the culture of his own people. Clark, the man of memorable electrifying verses, the man who vomits poetry naturally without conscious effort, deserves all the accolades in the world for beaming the beauty of the Ijaw culture to the world. Clark skillfully makes a break from this his universally acknowledged cultural zone when his play The Wives’ Revolt emerged in the literary scene after many years of hibernation in Kiagbodo where his MUSE supposedly dwells.
In The Wives’ Revolt which signals Clark’s first valedictory speech to culture, he awakens and addresses new realities in his environment. Perhaps bothered by the challenges thrown up by his environment he artistically feels a sense of responsibility to come up with his prescriptions and claim the garment of human rights activist in abandonment of the garment of culture activist. In a dance of commitment towards this new task, Clark in his play The Wives’ Revolt draws attention to the crises in Erhuwaren village bred by an oil company.(Clarks Metadialetis 4)
It all started with Okoro, the town crier informing the people of Erhuware that the money given to the village by the oil company operating in its community has been shared into three equal parts among the elders, the men and women and that each group is to get their share according to their age-group, the announcer returns home to be greeted by the vexation of the wife, Koko. Koko, who represents the women, challenges the husband on why the largesse should be share in such formula, knowing too well that the elders are the men. She sees the formula as being unfair and says that it would have been much better if it had been shared just between the male and female folks. Her argument is that by the sharing formula, the menfolk hold the two- thirds of the oil revenue.

Why women agitate for a fair sharing formula, some men reported to the council of elders that the womenfolk have resulted to using witchcraft, turning to goats, to harm them at night. This leads to the council of elders to come up with a law that banishes goats in the village. The new law ignited fire in the heated polity, as the women saw it as anti-women, especially as goat is the one of the domestic animals they are allowed to keep in the village (Clarks Metadialetis 9).
To stop the menfolk from carrying out the oppressive law, the women plan to stage a protest with the central authority. At a said date they left the village marching through Otughieven, Eijophe, Igherekan, Imode to Eyara, leaving their children and husbands to fate. They made their husbands do the domestic chores such as babysitting, cooking, sweeping, taking the children to school and other tasks considered the prerogative of the women by themselves. Not batting an eyelid at their wives’ absence, the men frolicked with the free women in the village with the swollen purse. And since their husbands are not coming for them, the women pressed on to Eyara, where they were accommodated and cared for by Ighodayen, a notorious prostitute.

Hearing that their wives have got to Eyara and in the hands of Ighodayen, the men plead for their return. By the time the women are back to Erhuwaren through the repentant pleas of the men leading to the sharing of the oil money into two equal parts along with other compensations as demanded by the women as grounds for resolution of the matter, but unfortunately the women, all, have contacted venereal disease and to cure this affliction, a doctor and team of nurses are brought from Warri to administer treatment on the women. And it became a case of had we known. Here the male and female folks saw their shortcomings and blame themselves for it. While the male blamed themselves for pushing their women to the extreme with their laws, the women call for caution, realising that they, the women, ought not to have gone to the extent of allowing their anger to take the better part of their emotion. The play evenly apportions blames to both gender, highlighting the complementary roles each play to the other (Clarks Metadialetis 13).

The resolution of the matter in favour of women signals Clark’s espousal of equality of women with men, a feminist touch that marks a new thematic direction in the writings of Clark. Beyond the feminism the man espouses and celebrates anchored by the three characters; Okoro, Koko and Idama, Clark also in the play awakens other serious issues such as ; the issues of underdevelopment of host communities by oil companies, self-inflicted underdevelopment in host communities, the primacy of women liberation, greed and arrogance of men, marital faithfulness of women, insensitivity of oil companies to development matters, host communities knowledge of the manipulative dance of oil companies in their areas of operation, danger of female prostitution, men’s disrespect and distrust of women and men’s vindictiveness. Though Clark explores all these issues with only three characters, artistically he makes the reader feel and hear the echoes of other characters relevant to the development of the plot.

The message of J P Clark in The Wives’ Revolt is clear, timely and relevant viewed against the backdrop of the challenges of the time. Clark’s message outweighs the language of the play in importance because the language is a departure from Clark’s characteristic hypnotising poetry – a reality that has severally provoked critical questions as to whether Clark and his poetic muse have clashed, or could it be another Clark’s artistic choice employed to reinforce the thematic orbit along which the play journeys.

The play projects that violence in any form does not benefit anybody, but in most times creates more problems in the polity, as it could be seen in the women bring home infections that may end up taking the lives of some of the men. Though wordy, Wives’ Revolt goes beyond the spectacle to a very rich content that calls on opinion moulders and custodians of the African culture to revisit some of our value system and come up with standards that gives the male and female folks their real place.

Though, nature appears to assign women with the role of home-keeping and other not too tasking duties, the society, rural or urban will get no better if the women are not well cared for. Also, it is a call for the womenfolk to cooperate with their husbands, seeing them as not just their head, but as partners they need to work together for the progress of the family and advancement of the society.

Taking another holistic view of the play, the playwright tries to position a situation, where the oil companies, representing the imperialist milks the people and throws peanuts at them to fight over while it capitalises on the fracas created to explore the people the more. It calls on the people to be cautious of the largesse they get from the oil companies, as in most cases, they are meant to stir feud rather than better the lot of the people.

Culturally, the image of womanhood is represented by particularly as a symbol of erotic desire positioned by race, class and gender as a subservient group of people lower and inferior to  the male folks. Again, under part lineage which mark most African society, the image of the women was portrayed as those who are culturally inferior, whose identity is to be found in the desire to please and serve men and seek definition by being secondary to men. Having found themselves in pitiable condition, it calls for radical and correct representation of the image of the womanhood and to reveal the reason why people must see women as agents in the society whose feelings should be respected.

Prof. J.P Clark used his play, “The wives revolt” to portray how the female folks are being marginalised in the society not merely based on the fact that they are incapacitated but on the fact that they are women, therefore they are weaker sex. Marginalisation of women did not started today and it needs more formal way to approach it so to achieve a better result to actualise the dream. The play depicts themes such as inequality, highhandedness, oppressive social structure imposed by laws and nature, poor crisis management and inequitable distribution of resources.
J.P. Clark’s metadialetis in the “Wives’ Revolt” by Ekanpou Enewaridideke

Contemporary Dramatists, 6th ed, St. James Press, 1999

Contemporary poets 7th ed, St. James press 2001

Review of “the wives revolt” by Chinelo Oputa clark-org


BY D. F. Effiong

In a video clip I had watched few days ago, I came across a question thrown by a lady to Nigeria’s former President O. Obasanjo. She asked, “Sir, what would you have done if you were President Jacob Zuma of South Africa with regards the xenophobic attacks…knowing that you stood by South Africans during the apartheid regime?” (Slightly paraphrased). Obasanjo’s response seemed to have tickled his political fans and children when he stated the following points; that) 

1) The issue would not have arisen.

2) You will publicly castigate those who have glorified the xenophobia.

3) You will make example of a few.

Permit me Sir to use the words of Richard Dowden, the Director of the Royal African Society whom you must have met before the 2011 elections. I shall then debunk accordingly those points you raised by reminding you that; 

1) With so much international support and an overflowing pot of largesse to dispense, you Obasanjo was well placed (like President Zuma today) to create a new deal for the Delta. Yet, when soldiers razed the village of Odi, killing more than a hundred people, you Sir, shrugged it off saying that is what soldiers do.

2) Be also reminded sir, that you sided with Britain and America, rather than South Africa over Zimbabwe thereby promoting free market reforms that Western countries urged on the continent. See your love for them. Sir, despite the fact that you commissioned reports on corruption and human rights when you came into office, you had preferred to use the information to blackmail political rivals. What example did you make sir, even with N. Ribadu as EFCC minister? Or was it the growing unpopularity between you and your deputy Atiku Abubakar?

3) In your last year in office you had suddenly sacked Ngozi Okonjo-Igweala, your finance Minister who had secured a write-off of Nigeria’s debt and had doubled Nigeria’s income in 2006. Was it because you were jealous of her success in winning international approval after you had tried and failed for four years? Or was she just too abrasive in the office?

4) Sir, do you still think that the xenophobia wouldn’t have happened when under your watch, despite the public outcry, you had preferred the ‘lifting of debt award’ by America to the hanging of activist Ken Saro Wiwa.

5) I hope when you say you would have castigated the supporters of xenophobia, you haven’t also forgotten your greatest political failings namely; your bad temper, ability to fall out with friends and demonizing enemies. I have no doubt sir, that your so-called castigation would have been a rather careful elimination of your opponents. You tried it Sir, when you treated parliament with contempt; when you tried to persuade parliament to change the constitution to allow you to run for a third term. 

6) After falling out of favour in the parliament you declared  the 2011 vote as a ‘do or die election.’ An election you had made sure that Alex Ekueme had lost and Yar’adua won. You set about it with braxen vigour, buying votes, stealing and stuffing ballot boxes, intimidating opposition voters and bribing officials. Sir, during the bloody scenario of the Ekiti State governorship elections, you had said nothing, even when urged by your Western friends. Sir, do you still think you would have done better in South Africa or worst?
And to you ancient followers of former President Olusegun Obasanjo, who bask continuously in the dwindling euphoria of many a mistake and unintelligible speeches within and outside this geographical region named Nigeria, I hope this message of mine will get to him. I hope he will work TOGETHER with President Jacob Zuma instead of deifying, glorifying and alienating himself. He must do this, so history wouldn’t haunt him!


Jubal Free-man Dabo

Zazzau Emirate Development Association,

No 19 New Jos road,

Kofar Doka,

P.M.B 1030,


Kaduna State.



It was a wonderful experience reading from the Zazzau Emirate Development Association (ZEMDA). It is disappointing to note that a group of ‘experienced’ leaders  could settle for fueling hate at a time like this in the history of Kaduna State. More disappointing is the fact that they choose to do this by trading deceit and an adulterated half-truth, half-false narration. Obviously this is an intentional attempt at meeting the demand of partial minds aiming at protecting their terrorist brothers who by day walk the innocent route and by night put on the chains of bullets for the destruction of a peaceful good people.

Who would have suggested to You Sirs that the best you should be at is to search for the true victims of a problem you have not trace its root. Such a person have indeed successfully insulted your capabilities as leaders and your objectivity as civilized educated minds. What is worth venturing into is a search into the causes of these ugly events, that would have made you worth taken serious. However, one is not surprised at the point you chose to stand and write when one gives your piece some constructive critical attention. For therein lay the huck that will clearly define your partial and insincere take in the matter.


I would not have replied you but for the fact that the world need to be guided into the way of truth. What I shall be doing here is not to defend my people, but to correct some false notions you have placed in the public domain that are not too good for public consumption. I shall not feed the world like you attempt doing with your poison, what I shall do is to place the treatment to your poison side by side your poison and appeal to reason in them to feed themselves. Let truth speak for herself.

Sirs, You defined the Southern Kaduna case as ‘Intractable.’ To mean that it is a case that cannot be guided by persuasion, nor easily governed or managed. You clearly expressed that it is an uncontrollably, incurable, stubborn and obstinate violence. Sadly that is untrue. The crisis in Southern Kaduna is controllable if and only if the government is truly and seriously ready to control it. But how can it be controlled when the person to save it fuels it by his bias, unguided ultrances? You and I can never truly argue the fact that southern Kaduna natives are docile, easy to be managed, govern and malleable provided it is through the needful. Southern Kaduna have been thought of as a people that are peaceful, patient, and hospitable to a fault. Is it not true that it is because Zazzau have found Kaduna South palpable that she is able to still hold a long time marginalization on her? For the records, you have taken almost all Federal Institutions to the Northern (Zazzau) region has Southern Kaduna contested that? You have insistently held the governorship position and controlled all appointive positions to your advantage, has Southern Kaduna contested that? You have always taken over streets (Public property) for your religious practices such that you subject other road users to hardship and delay, has that caused any crisis in Kaduna State? You have restricted and frustrated all efforts at establishing christian worship centres within your region especially at public institutions while all over southern Kaduna you find mosques standing untouched for ages, who have ever fought that? I hope this helps establish a good background for my rejoinder.


Sirs, on studying your submissions as contained in your advertorial. Sure, there are points you made that pleases sincerity and honesty. However, a many points made suggests that your effort is an attempt to distract the world from the truth she should know. Point to note is that, one do not need to go out of your piece before proving the deceit you so coloured here. I shall take it point after point. But permit me start with point four (4) of your piece.

Sirs, you started thus “…entire town (of approximately 90% Hausa Fulani inhabitants) was razed down…” Like the governor and the terrorists, you have attempted painting southern Kaduna natives as non indigenes and Hausa Fulani as the owners of southern Kaduna, little wonder you insistently refer to the as ‘so called’. Let reason address this; how possible is it for a 10% to wake up one day in rejection of a policy supported by 90% who own the days government then. How possible was it in such crude an age for a 10% Christians to raze down a 90% Hausa Fulani settlement at a time absolute power resides in Zazzau?


Let reason also prove a point. The term ‘Zango’ is a Hausa word that means a resting place as held by traceable history. It is equally true that in the Hausa language, letter ‘n’ when added to a word that is followed by a noun or pronoun etc. makes the noun, pronoun, or word possessive of such other word upon which such letter ‘n’ is added to. For instance, ‘zakara’ is the Hausa name for a cock, ‘Mallam’, is a Hausa word for teacher. To say ‘zakaran Mallam’ means the teachers cock because letter ‘n’ is added to ‘zakara’. Applying this example to the town in question. ‘Zangon kataf’ where ‘Kataf’ is the Hausa name for a soutuen Kaduna ‘Atyap’ tribe accupying Zango axis, where also you called it ‘Zangon Kataf’ [notice the ‘n’ (possession sign)] by the Hausa interpretation it will mean the Zango of the Kataf people. You attempt toying with reality as usual of you from of old. 

Sirs, let me also educate you that everywhere bearing ‘zango’ today is yes! Populated by Hausa Fulani but not a Hausa Fulani owned town. I tell you why. Everywhere bearing Zango is just a hospitality zone. Let the world quote me on this, Zango is often just a settlement usually in the heart of the town or where the seat of authority is. Hausa Fulani have often taken that settlement pattern to deceive people into thinking they own the town. I challenge you to visit most Hausa Fulani township settlement and verify this fact. They usually will occupy just a street leading to the seat of power or the major street where many pass through to other towns, cities and states. The aim is that when you pass through, you think it is a Hausa Fulani owned town.

Zango in southern Kaduna as other places has always been a resting place the hospitality of the natives granted this Hausa Fulani during the cross Saharan trade days. Patiently follow me through history though lengthy but sure educative. According to the myth of origins of most polities of particularly Southern Kaduna, just as with the entire central Nigeria, the region have always been a recipient region for cohorts of migrants from the east: Egypt, Sudan, Lake Chad, Borno, Bauchi and the South East through the Cameroon mountains, Bamenda etc. as opined by Ibrahim J. We all know that Borno became the broadway for invading tribes because it was well-connected with Egypt by Darfur and Kordofan, and could be approached from Kanem through Lake Chad. The migratory corridor is provided for horde of invaders from the North and East displaced less organised tribes to easily pass through west along the Kamadugu River and the great pains of Borno, Kano, Katsina, and Zaria to the south. ( C.K Meek, The North Tribes of Nigeria, Vol. I, pp. 19-20). Sirs, I hope you recall the fact that commerce alone brought your tribes men to southern Kaduna as is the case with most of central Nigerian communities. Taking you through history will be writing a book here which is not my intention, but let me remind you, that but for the trans-saharan trade, southern Kaduna will not be so defined by you, and in fact but for the hospitality of my fore fathers that you now insult, you wouldn’t attempt claiming Southern Kaduna like you do lately. 

Do not be deceived into believing that southern Kaduna so easily will forget history. your fathers tried destroying the nucleus of our traditional authority through the creation of an entirely new power base in Kajuru, Kachia, Kauru, Zangon Kataf, Kagarko, Jere, Jema’a among others, then southern Kaduna ‘pagan’ native lands. They placed large numbers of southern Kaduna natives under Fulani District Heads because the control political powers then as now. And on this you build your bases of ownership of southern Kaduna when in fact your penetration into Southern Kaduna is traceable through such trade routes as:

1. From Kano, Faki, Zaria, through Kauru, Zangon Fatake (Later Zankon Kataf), Kefi, Nupeland, Oyo to Gonja ( Ghonja).

2. The route from Kano, Zaria, Igbabi, Kakuri, Kajuru, Kachia, Kagarko, Kaffi, Oyo, to Gonna.

3. Bauchi, through Jos, Bakuru, Miyango, Fadan Chawai, Kurmin Rizga, Zangon Kataf, Jere, Abuja to Lokoja.

4. Kano, Gadas, Lare, Zangon Kataf, Jama’a to Loko.

We can go on and on to the routes that led through Hamland (Ribi Ham), Bajjuland, Adaraland, Akurmiland, Agworokland, …

In summary, Sirs, do not forget that it was in your fathers’ trading journeys from Kano, Katsina, Daura and Zaria to Nupeand, Oyo, and Gonja that they (then reffered to as Fatake) had to establish diplomatic relations with the people of these areas through which they PASSED. Apparently, that was because of the great distance between one trading station and the other that usually took them between three (3) to six (6) days of at least ten (10) hours march a day. They had to establish such friendly relations and seek permission (right of passage) from the natives to establish resting stations (Zangos) that you so claimed to be a Hausa Fulani originally owned settlement. To show the confidence and trustworthiness the found in the southern Kaduna natives, they also required security ‘because they were sometimes ambushed, attached, their wares seized and they themselves captured and sold to slavery.’ (M.G. Smith, Government in Zazzau, p. 170)

If you do not have a grasp of the tips of traceable history as this, you have no right to the crowns you wear. If you however, have these facts, it means you are toying with it and any leader who dream of toying with history in this 21s digital century is not worth taken seriously.


Sirs, you attempt bringing to the fore a list of the series of southern Kaduna crisis, sadly you did that not with the aim of providing suggestion that will help solve the case, rather to paint the victims as the terrorist and the terrorist as the victims. That is primitive, evil, uncalled for from a so called leader. This attempt define you as being callous and insult to wisdom.

1. You began with the Kasuwar magani 1981 crisis that you cunningly ran from stating the cause of the crisis. Thank goodness it suggests you know the truth which is that the crisis was as a result of the Hausa traders’ attempt to take over Adara land, claiming that the land belonged to them. (Territorial ambition)

2. Then the Yarkasuwa 1986 crisis which you claim it was for the ‘…rejection of a Muslim Kurama who EMERGED (sic) as district head defeating a Kurama Christian…’ To mean the Christians caused that. Sirs, in your usual cunning way, you forgot it was not a christian Muslim issue as the crisis was caused by power mongers who were opposed to the candidature of a prominent Bakurmi Muslim, who “dared’ to contest for the District Head’s office reserved for the Hausa Fulani of Lere town. Simply an ethnic issue (a Bakurmi Muslim vs Hausa Fulani).

3. On the Kafanchan crisis of 1987, you claim it was as a result of a blaspheming of the Qur’an by Rev. Bako. Unfortunately for you, that automatically points the Muslims as the originators of the crisis. You left out the whole story that will clearly explain this though it is in the public domain. You went too myopic to think people will simply accept what you vomit when memorandum submitted to the committee saddled with the responsibility of investigating the issue contains there in the true story of how the Muslim students began antagonising the Christian students in an attempt to frustrate and stop the crusade in the Kafanchan campus College of education. How the Christians where made to remove the banner publicising the crusade days before by the student affairs officer on demand of the muslim students which they (the Christians) obeyed. How also on the day of the crusade the Christians were forced into forfeiting the hall they had arranged to hold the crusade in (block 19) as Muslim students took over it for whatever reason which forced the christian students move to the open arena. I covered my eyes in shame reading where you claimed that the Muslim girl who raised the alarm on the claimed blasphemy was ‘…manhandled…’ Come, how would someone shout ‘blasphemy’ and a reasonable group will just rush in and attack a peaceful group without even verifying. That was simply a plan successfully carried out. It is a shame that in your age I have to correct you on something that happened in the year of my birth all thanks to history.

4. Sirs if you are sincerely following the list you should have also included the

Zaria 1988 case because it was also a case involving southern kaduna indigenes and you are tracing links of the long lasting security issues. Let me help you add that in Zaria 1988, Muslim students attacked Christians over victory of Christian student in the students’ union elections. About 107 students were injured, some seriously, whereupon some persons from Zaria City waylaid students travelling home after the university had been closed and killed some of them at Gwargwaji.

5. On the 1992 Zangon Kataf case, it was not as you paint it. It was not in

opposition of the relocation of the market that the crisis arose. That suggests, Southern Kaduna people just started killing and burning because the market was to be relocated. No Sirs, the true story is that the crisis started when the natives were attacked on their way to the market they have opposed relocation of.

6. You link the 1999 Kafancan (Jama’a) crisis with a rejection of the coronation of the Emir of Jama’a whereas even the rejection was as a result of the 1999 ethno religious attacks against Southern Kaduna and other Christians in Kaduna North LGA, with it reverberations in Kafanchan and environs.

7. You blame the 2000 sharia law on the southern Kaduna rejection of the 

planned establishment of Sharia law in Kaduna state. Sirs, the crisis was not in southern Kaduna as it was in Kaduna, Zaria, Kano, and Katsina etc, where Southern Kaduna people were killed, beaten, matcheted, etc.

8. Sirs, they are the:

A. 2000, at the Federal College of Education, Zaria, when Christian students were attacked and killed and injured, and the Catholic Church burnt by Muslim students in the College.  

B. 2001, ethnic cleansing to move non-Muslims from Kaduna North LGA, after the failure of attempts to impose sharia on Kaduna State.

C. 2002, BirninGwari, when a woman was killed, and they alleged that the

killer was wearing a face cap; one Kataf man who had been away at Zaria when the incident occurred, returned to BirninGwar and was killed, several other “Katafs” (Southern Kaduna people) were killed, their houses and property burnt.

D. 2002, FCE Zaria, when violent Muslim youth from Tudun Wada, attacked the girls hostel at night, killed, maimed, injured, raped and  traumatized the female students.

E. 2002, when violent Muslim protesters attacked Christians under the cover of opposition to Miss World Pageant.

F. 2006, violent attack and killings of Christian students at the FCE, Zaria by Muslims from Tudun Wada and Zaria City.

G. 2009 crisis in Piti District of Piriga Chiefdom in Lere LGA, over the appointment of district head, leading to police harassment and detention of officials of Piti National Development Association, when powerful forces in Lere and Kaduna wanted a Muslim as the district Head.

H. 2010, at Kidache area in Chawai Chiefdom, when cattle herders attacked the area in apparent retaliation of the killing of their clansmen in neighbouring Plateau, and killed nine local Chawai people.

All these you did not report. You should have reported than to show your objectivity before reporting the 2011 crisis but sadly you fail to, hence, defining yourselves insincere and not worthy of trust.

9. You claim the southern Kaduna natives seized the opportunity of the 2011 post elections crisis and killed Muslims. You talk of the 2011 crisis as if it were a Kaduna state case. Secondly. How can a sane fellow support the opinion that southern Kaduna indigenes who supported a candidate that was successful at the end of the day will keep the joy aside and start attacking and killing a sorrowful people whose candidate was difited and had given a prior indication that blood will flow should he turn out unsuccessful. Myopic.

10. In your point eight (8) you spoke of reprisals, unfortunately, you still blamed it on the southern Kaduna people who you claim are mounting illegal road blocks and killing Hausa Fulani. Sirs, in case you do not know, let me educate you. Reprisals mean a violent or aggressive act towards somebody because of something bad that they have done towards you (OAL Dic).  Sirs, all through your piece you have blamed the Southern Kaduna people as the terrorist and the Hausa Fulani as the victims. Reprisal: how would the southern Kaduna people who ‘did you wrong’ be also guilty of reprisals. What are they taking vengeance on since you so claimed the Hausa Falani tribe has been the guiltless victims. It is at this juncture that your insincerity and play over truth caught up with you. 

If you can mention 18 people killed all this while with out listing their names and the exact place of their tragedy, I can list out the following for you in summary. Between the time you tag reprisal with your about 18 reported deaths. Southern Kaduna people counts the following lost: we have had 5 LGC attacked by Fulani on the so call reprisals where more than 53 villages were attacked, more than 808 deaths recorded, more than 57 people injured and far above 1,473 properties destroyed. What do you mean by reprisal? In case you need the details I will be please to provide.


It is disgusting the way you choose to play over truth. You tag your piece Myth and realities, indeed the realities lay in between the lines. At a time like this when all should settle for tracing the root with an aim at reaching lasting solutions to the problems bedeviling the state, you choose to trace the victims which turn out an attempt at falsifying existing realities. You accuse the government of not apprehending the terrorist which is one truth that I would have given to you but for the fact that your definition of the terrorist is as told of in a moonlight tale or under the darkness of the ‘ruga’.

You cannot solve a problem by falsifying truth. In fact, tracing the real victim at the first instance is not wit. That proves the popular believe that grey hair is nor indicator to wisdom and that maturity is not a thing of the physical but a level of the development of the mind.

I invite you Sirs, to settle for such matters that are for the development of Zazzau Emirate as it seem that is what you may be best at and leave matters of the state to the government that is already dancing your tune. Get out of the cave that have so closed you and narrowed your knowledge of the realities at hand as it is only by so doing will you grow above insulting your selves and the entire people you represent in the square. On a final note Sirs. Your silence was more useful than your words. Your silence I mean spoke more loudly of ZEMDA as a wise Association but your words betrayed that. Next time look before you leap.


 The history of humanity is replete with men and women of power and fame, whose fortunes and careers got sacrificed on the altar of sex. From Pompey and Anthony (Roman Generals) to David and Sampson (Biblical heroes) to Bill Clinton (former US President), Lee Harvey Swaggart (World re-nowned American tele-evangelist) as well as Archbishop Milingo, Biodun Fatoyinbo and of most recent Apostle John Suleiman (Pastor, Omega Fire Ministries), are few incredible memories. Yet, it seems the major problem has not been about answering ‘How we should have sex,’ but rather WHY we have sex.

Virgins are scared at even the thought,

The rectum of homosexuals cry for help,

Parents simmer and hope it occurs well,

Recipients of this ancient practice ever

Searching to know, feel and understand,

Why in so few a moment comes hence,

The satisfaction of either joy or regret.

Below is a debate about the triumphs of sex by D. F. Effiong and Kenneth Odoh.


It is my strongest opinion that words (including fornication or any other, that limits man from enjoying his/her sexual omnivorous lives) do not find complete meaning in etymologies but also in history. It is unquestionably obvious that religion seems to be the one factor that, for now, check- mates and in a way propose punishments to the illicit or indiscriminate usage of the ‘co-operative organs.’ I have observed how timid creatures (male or female human specie) burst out of their timidity the moment, hour or day they enjoy penetration of any kind. It befuddles me greatly to see an overwhelming courage, yawning and daring laughter as well as a piercing desire for social interaction by those who have had a sexual breakthrough. Oh, dear, you need to see the glow dropping from the face of a newly wedded couple and the boldness emanating with the eternal smile from the physique of the dis-virgined folk. This is our natural milieu. After this comes the great question;


We are more clearly linked to the Chimps and Bonobos than the African elephant is to the Indian elephant as Jared Diamond pointed out in one of his books. The standard narrative of human sexual evolution is that, as part of human nature from the beginning of our species’ time, men have leased women’s reproductive potential by providing them with certain goods and services like meat, protection, shelter, etc and in exchange, women have offered fidelity. This of course sets men and women up in an oppositional relationship. The war between d sexes is built right into our DNA. According to Calcilda and Christopher Ryan, the fierce egalitarianism of our ancestors (hunter-gatherer groups) was the best way to mitigating risk in a foraging context.
Humans are among the only species on the planet where the female is available for sex throughout the menstrual cycle, whether she is menstruating, post-menopausal or already pregnant. This is vanishingly rare among other mammals. The average humans have sex 1,000 times per birth (father or no father) a figure we share with chimps and bonobos. Humans and bonobos too  are the only mammals that have sex face to face (missionary style…other styles evolved) when both of them are alive. Humans also have the thickest penis in the primate family, no wonder humans make noise when they have sex and it is usually the female who makes the loudest noise – known as female copulatory vocalization. Infact Meg Ryan is the world’s most famous female copulatory Vocalizer. Hence, to argue that our ancestors were sexual omnivores is no more a criticism of monogamy than to argue that our ancestors were dietary omnivores is a criticism of vegetarianism. What about the issue of religion and morality? 

Now let us look at history. The women of Mosuo from southwestern China alongside their male counterpart keep as many partners as possible. The one who eventually gets pregnant is being taken care of by the brothers and sisters. They have no shame, no one gossips, its normal. In the Amazon, there are many tribes which practice what anthropologists call “partible paternity.” They believe that a fetus is made of accumulated semen. So a woman who wants a smart baby would have lots of sex with the smart guys in other to get their essence into the baby. Tell me about religion and morality again please!
Finally, i do strongly feel that the decisions we make about our sex lives are based on certain principles that the society has set aside for reasons that might not be natural to man. We know monogamy is one of them, as well as the concept of sin and fornication. Our evolved sexuality has come into contradictions even in this contemporary period. GO AND HAVE SEX- the first feeling is relieve and satisfaction (what we actually feel), the second is guilt and regret (what we should feel). CONTRADICTIONS! My opinion here I think, is to go beyond our Victorian sense of human sexuality that stiffens us and conflates desire with property rights, shame and confusion in place of understanding and empathy.  We know that the body does have its inherent trajectories. My argument here is to question, if not debunk the shame that comes with our desires, even sex. Your choice should not destroy others!

“All that we can surmise of humankind’s genetic history argues for a more liberal sexual morality, in which sexual practices is to be regarded first as bonding devices and second as a means of procreation.” E. O. Wilson.


It is no longer news that moral liberalism stemming from individualistic expressivism has contributed tremendously towards  the diminishing  good moral sense in our present society.However, let me presume that the above posted piece which tries to tenaciously publicize postmodern moral liberalism is meant to ignite, in this platform, the intellectual enthusiasm needed for a critical intellection  rather than to promote  obscurantism. I would like to sincerely assert that any so-called  standard narrative of human sexual evolution which refutes  finalistic trajectory of  that human sexual evolution, and  also denies the end to which  finalistic trajectory tees , is aberrant in outlook. 


My point of departure in an attempt  to answer the above  question is this : should the perceived divide between the sacred and the profane in that which is natural to man be ascribeable to man? 

My honest answer is “NO”, since  it is self-evident that the  perceived divide between what is holy and what is profane in that which is natural to man is created by Him (God) who infused into man that which is natural to man.Permit me to buttress my stand by using Thomistic view and by defining some conceptual keywords of analysis: Law ,Eternal law and Natural law. According to Thomas Aquinas, law is a dictate of the reason from a ruler to the ruled. For Thomas, this dictate which  is an idea found in the Intellect of the ruler tends not only to regulate but also to ensure well-ordered functioning of the community under the ruler’s control . 

 Eternal law, for Thomas, is a dictate of the Eternal reason from God (a Ruler) to the universe (the community  which He rules). Thomas sees the Natural law as the participation of the eternal law in the rational creature. St Thomas also opines that Eternal law is  enshrined and engrained in  human nature, and that all human beings are expected to reflect this law through their nature, as they drive towards their proper ends.All lower and higher animals have sexual inclinations. However, in order for human inclination to perfectly attain its desired end, it must follow some laid down principles, and the  end  towards which this human inclination tees must be the  intention of God who instilled such inclination into mankind. Unlike the sexual inclination in lower animals, sexual inclination in higher animals (human beings)  is guided by rationality, and it also tends towards an end (procreation) through a means (Sex).

If human sexual practices were  not regulated by eternal law, they would not have been different from the  unregulated and irrational sexual activities of the lower animals.  Sadly, attempts by secular moral liberalists to redefine sex has led to the  promotion of not only  notorious concubinage and cohabitation, but also all kinds of aberrant sexual practices like homosexuality, transgenderism, bestiality,  etc in our society. For me, I think that it is only in marital circles that good sexual practices should be considered morally good. However, these good sexual practices should, within the context of marriage, express both the unitive and procreative significances of  natural sexual intercourse between man and woman, and also be primarily seen as  a means of procreation in marital circles.

Photo credit: internet.