TIV UNITY: MATTERS ARISING

BY

PROF. SARWUAN DANIEL SHISHIMA

DEPARTMENT OF RELIGION AND CULTURAL STUDIES,
BENUE STATE UNIVERSITY, MAKURDI
EMAIL: [email protected]
PHONE:08067077822

A paper presented a Public Lecture to commemorate the 7th year

anniversary on the throne of HRH Gabriel Gbanongun Shosum
KSJI, JP, Ter Gboko II, presentation of His
Biography/Launching held at Winika Hotel, Gboko on 29th
August, 2020.
Introduction

Unity is a desired virtue in any social unit which different components make a

meaningful whole. Unity presupposes the existence of many units or subsets seeking to

function as a whole for the common good of the society and development. Tiv an ethnic group

in Nigeria is made up of different units based on geo political and genealogical considerations

yet desirous of harnessing the benefits of a united people to achieve development. The Tiv form

the largest ethnic group in the Middle Belt of Nigeria and the largest ethnic group in Benue

State. They are found in large numbers in Nasarawa, Taraba, Cross River and Plateau states.

Bohannan and Bohannan describe their home land as stretching from approximately 60 to 30

North and from 80 to 100 East Longitude (qtd in Shishima,175). These descriptions are

complicated and do not portray the Tiv of Nigeria in their true picture that a layman may easily

catch a glimpse of the people on the map of contemporary Nigeria. The true position is better

captured by Ndera thus:

It must be noted that Tiv are settled in over thirty three Local Governments across

Nigeria... in Cross River State, they are settled in Yala, Boki, Obudu and Ikom areas

while in Taraba State they are settled in Aldokolor, Sardauna, Wukari, Ibi, Bali, Takum,

Donga and Gassol Local Government Areas, in Nassarawa State, the Tiv are settled in

large numbers in Lafia, Keana, Doma, Awe, Nasarawa and Obi. They are also settled

in Quan Pan, Shendam and Lantang South in Plateau State (4-5).

Tiv society is patriarchal in nature and therefore masculinity is highly noticeable. Tiv

people are uniquely known for having one language, one God (Aôndo)that is without minor

divinities yet notoriously religious. Tiv religious beliefs and ideas are expressed using symbols.

Historically, Tiv people have various versions of their origin but for the purpose of this work,

the Bantu version is preferred. This version traces the origin of Tiv people from Bantu of

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southern Africa, through the Congo region of Central Africa, across the mountains of

Cameroon to the Benue valley in about the 16th and 17th centuries (Gbenda, Eschatology 9). It

appears those who trace their origin to Swem do it deliberately because they stayed long there

and have a sacred spot or shrine there. From Swem, Tiv migrated to the present Benue valley

through various wars of conquests and expansion. The Tiv belief in Aôndo (God), Adzov

(Spirits), Tsav (witchcraft) and Akombo (rituals).

The Tiv genealogical history is very important in a work like this because the quest for

unity cannot do without genealogical background. Tiv has no concise history of how the first

man was created but like Rubingh observed rightly Tiv had two, three, or four children. In any

case, the first two are of paramount importance for the genealogy; they are Ipusu(i.e.

“uncircumcised”), the eldest, and Ichongo(“circumcised”)(61-62). The offspring of these two

sons are is often turned to for the genealogy of Tiv in many scholarly works.

It is generally accepted that the account of Tiv genealogy tallies with the social

organization. Generally political appointments are equitably distributed between the two. The

office of the Tor Tiv (Tiv Paramount ruler) is alternated between Ichongo and Ipusu who enjoy

equal status (Wegh 11-12). As time went on, Tiv multiplied as population experienced

explosion due to early marriage, improvement in health facilities and knowledge of the rules

of health. Despite globalization characterized by rapid urbanization, modernity and

industrialization, Tiv have maintained and remained conscious of their genealogical dichotomy

in their dealings. At present, Tiv nation is recognized by five intermediate geo-political zones

of Sankera, MINDA, Jerchira, Jemgbagh and Kwande for administrative convenience Despite

the dichotomy, the Tiv were united in their wars of conquest as they migrated to settle in the

Benue valley. That is to say unity was the secret of their success. The wars of conquests were

stopped by the colonial administration which forced them to remain in the present geographical

location. One would then expect that western education and knowledge explosion would
2
further strengthen the unity of the Tiv nation and make it desirable than ever. However, over

the years the much-desired unity is threatened with attendant consequences on the development

of Tivland. The questions begging for answers are:

i) What were the factors that necessitated unity in the pre-colonial era?

ii) What are the challenges to the unity of Tiv nation in the 21st Century?

iii) What are the key issues in the quest for unity in the Tiv nation?

iv) How can unity be achieved in the contemporary ramshackle Tiv Nation?

The writer using library research approach is hereby faced with the problem of searching

for answers to these questions in the light of the growing challenges in the contemporary

society.

Conceptual Clarification

The concept, unity

Unity presupposes the existence of many separate units desirous of functioning as a

whole or working in harmony. Viewed in terms of a nation, it means the coming together

irrespective of the differences and working in agreement to achieve a common goal -

development.

Tiv Unity in the Pre-colonial and Post-Colonial Era

During the pre-colonial era, Tiv society operated on a relatively egalitarian system.

People lived within an extended family and clan system, where the needs of everyone were

taken care of by the whole community, and there were no cases of extreme poverty or excessive

wealth in the hands of the few (Zinkuratire 186). Again, Yuhe posits that community life was

egalitarian and there was no elite class which took decisions on behalf of the rest of the families

in the communities. The ityo (community) reflected a fully egalitarian democratic community.

In the ijir ityôô (the traditional council), decisions were arrived at by consensus (85)

3
 Tiv were said to be very united in the pre-colonial and post-colonial periods. The outcome

of this unity is remarkably noticed as they defeated the Fulani jihadists and made success in

the various wars of conquests to occupy the present Benue valley. In terms of science and

technology they were making progress and of course development as they manufactured their

farm implements, weapons of warfare and utensils. This was possible because a combination

of many factors:

Marriage and Family life: The marriage system was by exchange. Here Idyorough explains

that a daughter, sister, niece, cousin or ward was exchanged for a wife, since the Tiv had no

equivalence for a human being other than another human being (84). This was popularly called

“Yamishe”. If a person had no female ward to exchange for a wife, he went to his uncle or

maternal home to borrow one. Thus, a cobweb system of debt in human beings was created.

This system brought the Tiv together through a closely –knit relationship of consanguinity and

also by affinity (84). This practice to some extent reduced the rate of witchcraft practices in

the land and therefore enhanced development. It equally recognised the care for the less

privileged in the society as the brothers would rally round to ensure that the less privileged or

feeble minded achieve something in their lives. Equally, the subordinate relations were happy

to work for the welfare and wealth of elderly ones in the family thus unity was attained. Nyityo

appreciating the role of exchange marriage in the pre-colonial era has this to say:

The exchange marriage helped in ensuring the stability of the society, while the
collection of bride price marriage often led to societal unrest, as a result of inflation in
bride price. It also encouraged many adventurous youths to elope with any young
woman of his fancy, hoping to be able to raise sufficient funds to pay for her bride price
later. And in some extreme cases, some of the youths sometimes kidnapped other
people’s wives. This sometimes resulted into inter communal clashes (64).

The exchange marriage created strong affinity between the offspring of the exchange

women who saw themselves as knit and kin. They were popularly called Akar (partners)

and whatever happened to one party had corresponding effect on the other party. This made

4
 for security and stability of the society and therefore unity. Moreover, it became very easy

to integrate the exchange wife in to the new family system or lineage. She could easily lay

claim to the spiritual protection of her husband’s kinsmen. This was however, abolished by

the colonial administration in 1927 with adverse consequences that undermine the unity

and stability of the Tiv nation. Lamenting the negative effects of the abolition of exchange

marriage Bendega Ukpada adds:

Even the children were considered ineligible for initiation into the important

magical/customary rites. For example, admission into institutions like poor and

Ibamegh the two most important societies of the Tiv, were restricted to the sons

produced by exchange marriage, participation of the newly wedded in the above

societies was seriously undermined. It also resulted in the instability of the

institution of marriage itself. Complaints were rampant throughout Tiv land

regarding the breakdown of marriages and the rising incidence of divorce (qtd in

Nyityo 66).

The Tiv Philosophy of Ya na angbian: Closely related to the above is the philosophy of

“Yana angbian” (fair share) literally translated as ‘eat and give your relation’. Food must be

shared to siblings in order to be considered a man. Stinginess must be disdained. Ingor must

be shared as well as Imborivungu- the supreme object of prosperity and wealth in Tiv- so that

all members of the family or clan stand the potential chances of acquiring riches in the

community. Consequently, nobody achieved for his selfish consumption but for the benefit and

the fame of the whole community or family where he comes from. This was seen manifested

in hunting expedition and social engagements like marriage ceremonies. A hunter must not eat

his prey alone it had to be shared. An animal slaughtered to celebrate a newly married had to

be shared among all the members of the family of the celebrant.

5
Traditional Education: The education of the young ones was in the hands of every adult

member of the society. The community was united in their ethical value orientation and every

adult was expected to be a disciplinarian on matters of immorality of all kinds committed by

the young persons. Dzurgba has it that Tiv traditional religion comprises the belief in the

Supreme Being (Aondo), Adzov(Spirits), Witchcraft(Tsav) and cosmic forces(Akombo). The

belief in these spirituals powers to regulate the Tiv nation to function as whole. The fear of the

consequences of violating Akombo, offending Adzov and Mbatsav (witches and wizards) called

for submission and moral rectitude which are key factors in unity, peace and development (214-

215).

The communal sense of the Tiv: The communal sense of the Tiv was very strong. The

child was taught to be an integral part of the whole community. The principle of corporate

experience which underlined this type of education was “we as a people” (ka se) and not “I as

a person” (ka mo). This was expressed in Tiv solidarity greeting thus: aya tutu ka unô? Answer:

ka se.

The first principle was that the strength of a person lied upon his/her sharing in the unity

and solidarity of his/her people. The second principle was the one that drove the person away

from the unity and solidarity of his/her people and it was believed that one tree cannot make a

forest as the Tiv would say: kon mon ngu luun ikyô ga (a tree cannot make a forest). It was also

believed that a river went alone and was never straight (wagh sen tswen hule). The Tiv

philosophy of ya na angbian expresses this idea very well.

Thus, from childhood to adulthood, the individualistic tendencies were curbed through

social interactions and religious orientations. The Tiv for instance sang a song of solidarity as

follows:

Tiv:
Iyange ne alu ikyurior a bam seoo !
hôôn se kpe, hôôn se kpe
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 iyange ne alu ikyurior a hii seoo !
hôôn se kpe,
hôôn se kpe!

English : The day another people provokes us

Yes, we shall die; yes we shall die.
The day another people insults us!
Yes, we shall die, yes we shall die!

The message of the song is very clear and simple. It means the day another people

provokes us, “we” shall fight to death. This expresses the individual’s dedication and

commitment to the cause of the community –“we”. It is this “we” as a people that was learnt

in all things. This solidarity was a motivating factor in war. Anytime the Tiv engaged in war

with another people, the spirit of communality and solidarity was a stimulating factor which

helped them to defeat an enemy. For instance, the following song of solidarity was quite

inspiring:

Tiv: mnyam chiem er uke mire hoo uke mire

shima yam ngi awambe, awambe!
hôôn ngi awambe awambe!

English: I dreamt that the non-Tiv have drowned Yes they have drowned
My heart is bloody and bloody!
Yes it is bloody and bloody!

With this song, it was clear that the Tiv are now ready to fight to death with the non-

Tiv who have offended them. Thus, the person learnt to appreciate the survival value of a

corporate existence, solidarity, consensus and cooperation. Whatever happens to the individual

happens to the whole group and whatever happens to the whole group happens to the individual.

Therefore, the only way of understanding the African communal sense is “I am because we

are, and since we are therefore, I am” (Mbiti 108).

Economic System: The pre-colonial economic system was communalism. Land was jointly

owned and economic activities were carried out based on inheritance from one’s parents. Land

was not to be sold and so cases of land disputes were not common. Lyam noticed rightly that:
7
 The most important asset to the rural Tiv is the farm land. Traditionally, every Tiv man
has a right to farmland which in theory is commonly owned in trust by Ipaven(section
or district/clan). Each ya(compound) under the ipaven has its own area of jurisdiction
on the farming area of plots which were claimed by their fore fathers. Accordingly,
each man in the ya also inherits the farmland that had earlier belonged to his father...
land owning rights are, therefore, on lineage basis with Tiv genealogy and descent
providing the basis not only for the purpose but also for the subsequent social and
territorial grouping (101).

Moreover, as Odey avers; the basic unit production of every community was the family

or the household, comprising “the father and the mother of the house” as well as the children

and other relatives within the extended family system. All these households constituted a

primary labour force with multiple units of production strategies. It was the responsibility of

the family head to ensure that all household members were well fed. Moreover, the basic

strategy employed enabled the family heads to mobilize their entire household to produce more

than enough food for contingencies like drought, flood, famine and exchange for other

valuables (60). It was very common for the younger ones to organize labour and farm for the

eldest in the family without payment of any token. Odey and Nyityo’s descriptions are

however, based on the pre-colonial experience. This has since changed to hired labour by the

young ones.

Population: It is known fact that increased population brings about increased social problems

and individualistic tendencies. The smaller population in the pre-colonial era made it easy in

the monitoring of members of a community. Each person was his brothers’ keeper and therefore

unity. Population growth poses therefore big challenges for unity and development.

Causes of Disunity in the 21st Century Tiv Nation

The Tiv nation in the 21st century is different from the pre- and post-colonial periods

due to the influence of western civilisation and religion. Traditional religion that was the

bedrock of unity and development was attacked by the colonial masters, missionaries and

indoctrinated elites. It was tamed devilish and retrogressive to be rejected. Consequently,

8
traditional values collapsed and the residue practitioners who uphold these are seen as deviants

in the society where at all they exist. The removal of sacred realities in the Tiv cosmology

threatens the unity and development of the nation. The Tiv nation in the 21st century is seen

divided along the political party lines, intermediate geopolitical zones, elites and illiterates,

men and women, elders and the young with devastating consequences in terms of development.

Division along party lines: The beginning of party politics in Nigeria in the 20th Century

further divided the Tiv nation along the party lines and created animosity which has become

an established culture in the land. By 1951, the Tiv nation had its first major test of electoral

politics. The exercise was repeated in 1955, 1959, and again in 1964 before the military took

over the government in 1966 (Nyityo 127). Two dominant political parties had emerged on the

Tiv political landscape, namely: The Northern Peoples Congress (NPC) and the United Middle

Belt Congress (UMBC). Joseph Sarwuan Tarka became the leader of the UMBC in 1955.

Consequently, the unfortunate thing happened. Political parties were recognized along ethnic

lines. The Tiv considered UMBC as belonging to Tiv while NPC was considered a Hausa party;

NCNC was regarded as an Igbo party and no much impact in Tiv nation.

By 1957, the UMBC formed an alliance with Action Group (AG) to advance their

collective interests. This marked the beginning of party struggle in Tivland with adverse

consequences. Nyityo noticed that: “Thereafter, life in Tiv land was increasingly and, at the

end, almost totally dominated by party induced political struggles. The rivalry was between

two dominant parties, namely the United Middle Belt Congress and The Northern People’s

Congress (NPC)” (142). The rivalry created division in the Native Authority (NA) which was

seen more of an arm of the NPC administration. The struggle culminated into the Tiv riot of

1964.

The riot had so many negative consequences that further led to the division or disunity

of Tiv nation. Members of NPC were called Hausa and were earmarked for elimination.
9
Abeghe noticed that it was between 1959 and 1960 that the Tiv took up their chant and went

about burning and breaking in their sole efforts to throw overboard the weight of oppression.

He explains further:

In a vengeful revolt, the Tiv people rose again in 1964, this time to catch and

kill all those Tivs(sic)that epitomised an extension to their very doorsteps of a

subtle but equally debilitating post-independence from slavery... Clan heads

who were identified with the NPC or Local Governments, got the vengeance

from the larger number of the Tiv people (180).

During this period many prominent people were murdered and property destroyed. There

were also cases of incest, the land was desecrated and more acrimony created. Moreover, many

religious paraphernalia were destroyed, or seized. Those who escaped with their own migrated

to Gboko and other urban areas where government security agents were present for refuge. It

is interesting to note that the quest for the recovery of these stolen or confiscated paraphernalia

has led to disunity and many communal crises. Abeghe blamed this on the falsehood of

politicians: “Aware that truth is not always a marketable commodity in politics, politicians in

Tiv division deliberately created veritable oceans of troubled waters for their gains; they misled

party supporters, whipped their sentiments, exploited local tensions and the result was looting,

arson and plunder in Tiv Division, 1960” (36). Since then it has always been the rivalry between

two political parties in the land. During the second Republic, the rivalry between National Party

of Nigeria (NPN) and Nigeria Peoples Party (NPP)was destructive too. In the new dispensation,

it has been a big battle between Peoples Democratic Party (PDP) and All Progressives Congress

(APC). The rivalry had done more harm than good as it has produced thuggery and encouraged

social vices like kidnapping, hired killings, secret cultism and corruption even among the

traditional and religious leaders.

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Division along Religious lines: Closely related to the political dichotomy is the division along

religious lines. Two dominant religions are obtainable in Tiv nation. These are, African

Religion and Christianity. The latter has so many denominations and sects which made people

to be divided along the denominational dichotomies. For the purpose of this work, they may be

classified as (i) the Catholics and the NKST (Orthodox) (ii) Pentecostals (Alleluias)(iii)

Spiritualists.

Initially, the NKST pioneered the evangelisation of the Tiv as far back as 1911. The

catholic Mission later joined and this marked the beginning of the unhealthy competition and

division of the denominations. Those who went to catholic schools saw themselves as Catholics

and those who went to NKST schools saw themselves as NKST rather than Christians. For

more than a century now, the people are divided along these major or mega churches in the

land. Suffice it to say the competition helped in the establishment of more schools and other

social services, it has threatened the national unity of the Tiv nation.

Again, the Pentecostals, who taught members separation from non-believers and

tradition, create a new social unit that stands afar off other members of their biological families.

To them tradition is diabolical and should be disdained. Their doctrine of restitution against

second wives or more create social instability as second wives are branded adulteresses and

compelled or convinced to relinquish their husband to the first legally married wife.

The spiritualists who see visions and prophesy have their own share of creating disunity

among the people. In their visions, it is either mother, father, or in-laws that are responsible for

one’s calamity or failure in life. Consequently, old people are dreaded and little or no care

given to them by their relations. Many have gone to sojourn in strange lands amidst the

challenges of sojourn.

The traditional religion that forms the bedrock of the societal morality is branded

satanic and looked down upon. Thus, the cultural values are eroded without corresponding
11
replacement. Ajiki lamented the eroded cultural values as a factor against Tiv unity and

maintained that their language which is the main characteristic of their unity is facing

extinction. He further identified the gradual breakdown of our traditional values and the partial

or ineffective replacement of same with the Christian and western values as contributory factors

to disunity among Tiv (200). These new values have affected all the social institutions in the

Tiv world view especially marriage and family life the basic unit of unity and development.

Division along intermediate areas: The politics of dominance has affected the Tiv

democratic purpose for unity which has divided the Tiv into different sections such as MINDA,

Jemgbagh, Sankera, Kwande and Jechira, etc. In recent times, the Tiv nation is no longer

divided according to the patrilineal cleavages like Ityo-ishin, Kparev, Shitile, Ichongo and

Ipusu. The new double-edged sword that is cutting the Tiv nation apart is the emergence of

political associations (Yawe 15).

Individualism: One of the ills of capitalist economy is the dislodgment of communal life

paving way to individualism. Young people, elites now have disregard for the elderly in the

society. As a result, there appears to be rivalry between the elders and the young people. The

elders blame the young for spoiling the land while the young blame the elders for being

responsible for underdevelopment through witchcraft activities. The elders who feel neglected

try to create attention through witchcraft practices so as to gain recognition. The fear of

witchcraft leads to accusations upon counter accusations, disunity and underdevelopment. In

his lamentation, Tse Andera has this to say:

It is not a hidden fact that economic activities in Tiv society have now been grounded

and even ...No Tiv son has been able to successfully run an industry in the state. Even

for some who have ventured into small scale businesses, they hardly succeed and all

this is attributed to the activities of Tiv witches and wizards who usually bewitch or cut

down successful Tiv sons out of sheer envy and jealousy (87).
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Communal crises: Another factor of disunity and underdevelopment among Tiv is incessant

communal crises. They come in form of land disputes, disagreement over chieftaincy tittles

scramble over religious sacred objects and political nominations or electioneering. The

consequences of these crises include destruction of lives and property, farms, economic trees

and educational institutions. The communal crises have revived the use of charms and amulets,

increased spending on arms, ammunitions, charms and amulets. This leaves no room for saving

and investment as every resource is channelled towards having self and community defence.

Furthermore, there is increased youth hooliganism, substance abuse with associated

crimes like armed robbery, thuggery, rape, kidnapping, cultism, commercial sex, human/drugs

trafficking, drugs abuse among others. Today we have mercenaries who instigate crises

between communities so that they would be engaged for monetary and other material gains

through looting and raid of sacred places and objects.

Introduction of Traditional Rulers: The Tiv nation had great regard for elders,

(gerontocracy) and were ruled by elders at house, clan or district levels. The introduction of

indirect rule by the colonial masters brought in the institution of kingship. By 1948 the Tiv

paramount leader was appointed being a younger person. This tended to undermine the

influence of the elders over the youths just as the abolition of exchange marriage exonerated

the youths from the absolute control of their destiny by the elders. This has gradually evolved

in to a culture whereby young educated people appointed as traditional rulers whom it appears

often undermine the authority of the council of elders. The latter in search of recognition,

multiply the activities of witchcraft to gain attention. While the young elites because of fear of

witchcraft refuse to cooperate, invest or help others to avoid being bewitched by the elders.

Much money is used in the purchase of protective charms and amulets which are detriment to

unity and development as everybody in the society becomes a suspect. These have negative

consequences on the development of the Tivland.

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Decline in Value Orientation

When a Tiv man gives birth to a child, he does not actually think that the man and

woman have the right to bring up the child morally, there is a conception that the child that is

born into the world is no ‘longer the child of the parents alone. True as that may be, experience

has shown that this egalitarian quality has been abused in recent time and in most cases

misunderstood and misinterpreted by many people. Children were taught how to respect

parents; respect for elders does not begin with physical gesture. It is proper to inculcate values

into the young members of the society through the use of words. The sacredness of a name

announces to the child that such a person desires respect and honour. This is one thing that is

lacking in Tiv society at present. Children simply greet their parents by calling their names in

most of the families. There is no sign that the parent or parents are special in their lives. This

attitude continues as the child grows up. In most cases this brings about an immediate result,

an insistence by those in authority to win the respect due to them normally will lead the young

man to ask some nasty questions like; “mtseu sha akuu ashee?” (do I sleep on your eye brow?).

Meanwhile, we are in a society that preaches the principles of egalitarianism, yet the

people are highly expressing individualism in everything they do. As stated above, the respect

for the wisdom of elders in Tiv society has been replaced by the flamboyancy of the rich young

men. It appears that what counts now in the Tiv society is money. In fact, there is a common

adage that has come with the derogatory epoch which says, or u mimi yo saa naira. This is

interpreted to mean, “a man of honour is, one with a lot of money”. The reality on ground is

that such mentality is built by the uprising of capitalism in our society, and this practice has

over the years gradually pushed the philosophy of communalism which saw and appreciated

every member of the Tiv society as a brother and not a slave to be neglected in major decisions

especially when it comes to sharing of the good things of the land. Ikima captures it thus: “a

true African had always believed in communalism evidenced in sayings like; ya kwagh na
14
angbian, angbian ka an kpan ga; among the Tiv meaning; “eat and give your brother/sister,

and brother/sister is not a slave” respectively (qtd in Ikyaambe 62). The trend is the decline of

ethical principles in the land. For instance, the unity that existed in Tiv land was triggered by

the respect the younger ones had for those who were elders in the society. Today, the situation

has changed completely.

Jealousy: It is very common to see a Tiv person thinking that the only path towards

becoming a great person in the society is to cut the other persons down. This is what is known

as ‘Pull Him Down’ (PHD) syndrome. However, Ahile opines that much of what goes on in

Tiv society today can only be understood against the background of the social structures and

relations initiated by those who colonised them. “Yes, the structures are so created to fashion

the desired disparity amongst groups” (107).

Change is inevitable in the life of an individual and people; the change that is desired

is not that which is progressive. It is that which gives the essence of human existence in any

community. This is the challenge the Tiv are facing in an attempt to make a difference in the

way they live their lives. The problem of the Tiv nation is not external to the people; it is

inward, internal and it is commonly associated with the behavioural pattern the Tiv have

adopted for some time now.

Meanwhile, the Tiv mentality of internal discrimination and jealousy is very strong

when his brother offends him, it is sometimes forever. It is very common to hear either one of

them or both of them saying via ve amo yô saa shin gema se zua ye. This is interpreted as “this

person and I, unless we meet in the grave”. This threat is not just for the mere expression of

words, it holds irrevocably. Most times, the Tiv person does not work for the progress of the

Tiv nation through the building of individual capacities, rather, he is persistently applying the

philosophy of pull him down on his own kith and kin.

Envy (Iyuhe): Iyuhe ka mtuhwem (jealousy is like ashes) and mtuhwem (ashes)
15
ontologically, does not give to something positive, mtuhwem in itself is the waste product which

is obtained from the well burnt wood, mtuhwem is commonly used for the purpose of

neutralizing the bitterness that is associated with ashwe. Supernaturally, someone who does not

want the other person’s progress in life can spiritually plant ashwe in front of his/her house.

The act will go a long way in bringing disunity between the persons concerned. This could be

a husband and wife, son and father, daughter and mother, brothers and sisters, etc. This pattern

of life style indeed has negatively affected the Tiv nation.

The origin of iyuhe could be traced back to the advent of the Europeans who wanted to

educate the Tiv. Since at that time, the Tiv did not know the value or importance of education.

Many of them sent their “weak children” or those with disabilities or relations who were

considered “less important” “to go and suffer with the whites”. Thus, only the less privileged

or those who were lazy and could not work on the farm were sent to school initially.

Consequently, when these people became better off in society, they started looking down on

those who felt they were nothing. On the other hand, the so-called loved children were also not

happy that their other “lazy, weak and less important” brothers/sisters became people of

affluence in society. It is from this humble beginning that iyuhe has now been enshrined in Tiv

society to the extent that it is very difficult to uproot it now.

It is pertinent to mention here that; iyuhe (envy) is one of the peculiar traits that

influence Tiv social political behaviour negatively. Jibo notes that those who have this kind of

orientation would want to thwart their brothers and sisters and to hinder them from advancing.

According to him, this tends to make Tiv politicians to view politics as mutually and

exclusively preserved. This iyuhe explains why Tiv politicians see the other as an opponent

instead of seeing him/her as a colleague for peace, unity and development for the whole Tiv

nation, a situation that is active in Tiv nation (Jibo 200).

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The Consequences of Disunity

The inability of the Tiv to be united on issues of common interest has many negative

consequences which threaten the future of Tivland if not attended to.

Underdevelopment: The frequent violence against the nation either internally or externally

has led to gross underdevelopment of the Tiv nation. It is embarrassing to discover the

emerging culture of hired fighters in the Tiv nation where on payment of negotiated amount

would instigate communal clash in warring communities. The lack of the needed unity has

resulted in to several communal crises arising from disagreement over land issues, chieftaincy

titles, fishing pods, and drinking water wells to economic trees. This has serious negative

consequences. The result is always catastrophic as lives and property worth of millions of naira

are destroyed. A wealthy person in any district is often looked upon as the armoury of the

community whose progress must be stopped by the opposing community using all means.

Poor National Image: The Tiv nation is often looked upon as belligerent with expansionist

tendencies that must be stopped by their neighbours. The lack of unity among the political class

is noticeable in the frequent petitions against themselves as was the case with Dabo

Akpenlamen Godwin and J.S. Tarka. Veteran politicians take advantage of their disunity and

scheme Tiv out of the mainstream of the national politics. Dzurgba laments:

Tiv are being treated with mockery, scorn, derision, abusive laughter, contempt and

disdain. The Tiv have faced baseless hatred, intolerance and discrimination in

Nigeria today because of past and contemporary gossips, rumour mongers and

blackmailers. Tiv have been painted as a people who are warlike, savage and

aggressive in character...violence is being perpetuated in Nigeria but the same racial

groups announced to Africa and the world that the Tiv were a terrible people who

must be avoided everywhere, including the universities(113).

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 Consequently, the Tiv politics of looking for Tionkwagh rather than a meaningfully

whole necessitated by a well-defined or focused agenda has done more harm than good. On the

average a Tiv man seeks to be greater than his brother. Provided he is better than his brother,

even if he/she has not achieved much he is satisfied. The communal welfare is not the primary

purpose of his endeavours. This explains why politicians reject brilliant candidates and make

use of stooges who would give them money on demand.

Fulani invasion: The divided Tiv nation has given rises to easy invasion of the land by the

Fulani Jihadists. Perhaps the Fulani who were defeated by the united Tiv in the 19th century

are crying daily for government intervention to quell the marauders. Adega blames the

traditional institution who secretly collected monies from the Fulani herdsmen and allotted

pieces of land to them for purposes of grazing their animals. He wondered the inability of the

traditional leaders and political leaders of the Tiv in taking a unanimous stand on the issue. He

concluded that the Tiv could not even defend themselves because they were stripped bare of

their cultural deistic emblems and mystic powers by the overzealous anti witchcraft crusaders

(328). The united Tiv of the pre-colonial would have employed the same military might to fight

the Fulani in the affected areas. We then say that Fulani invasion is as a result of disunity,

individualism and materialism. Some of the Tiv youths are said to be hired informants and

mercenaries for the Fulani during raids and looting by the marauders.

Witchcraft activities/occultism: The rise of mercenary group has increased witchcraft

activities in the land with ritual killings now obtainable in the land. The African medicine men

too have shifted ground in their practice from curative and therapeutic to protective charms and

amulets. This gives boost to incessant wars, crime and social mistrust.

There is need for unity of the Tiv despite their historical and genealogical dichotomies

in order to achieve development. Despite the importance of unity and development, it is

becoming a mirage due to eroding traditional values as seen in religion, marriage and
18
communal economic life style which has given way to individualism and capitalism in the light

of globalisation. The efforts of Tiv Traditional Council (ijirtamen) Mzough U Tiv both at home

and in Diaspora is welcome development. The efforts are however, challenged by incessant

communal crises, individualism, dirty politics, religious intolerance and capitalism. How then

do we achieve unity and development in Tivland?

Towards Unity and Development in Tivland

A lot of attention has been drawn to the issue of unity and development as the Tiv nation

strives for progress and national integration. Efforts have been made by both Tiv at home and

those in the Diaspora. The formation of Mzough U Tiv, which is an annual meeting where

issues of national interest are discussed and deliberated upon. Abeghe identified His Royal

Majesty the Tor Tiv III Orchivrigh James Akperan Orshi as the founding father who equally

engaged in negotiating peace between Tiv and their neighbours (32). There is Mzough u Tiv

in America (MUTA) and various other district and kindred developmental Associations are all

aimed at achieving unity and development.

Again, marriage across the various intermediate zones are often celebrated with fanfare

than marriage within the same districts. This is a right step in the right direction towards unity.

During crises, children from such marriages are usually the go between in resolving the crises

The government too has consciously or unconsciously, encouraged unity among the

Tiv by posting civil servants to various local government areas rather than their own, especially

teachers in secondary schools and other ministries. Many of them marry and acquire land in

such areas where they settle for years, thereby strengthening the relationship and therefore

unity. This was celebrated especially in the past centuries, peace and progress was made.

However, it appears much has not been achieved as discrimination along intermediate

zones becomes very prominent in the 21st century leading to communal crises with attendant

consequences.
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Way Forward

To achieve unity and development in Tivland, there should be:

i) Political education aimed at achieving politics devoid of bitterness and calumny

among the elites.

ii) The religious principle of Ya, na Angbian should be upheld. Individualism should

be avoided to pave way for development of the community. The principle of being

our brother’s keepers should be reemphasised in all our dealings with human beings.

iii) Moral education aimed at value reorientation should be reintroduced. Criminals

should not be celebrated as it is obtainable in the society. Politicians and rich people

own criminals and promote them beyond control of the community. This should be

avoided and men/women of integrity should be recognised and encouraged to do

better.

iv) The rich in the society should be given assurance of protection and encouraged to

establish industries in their communities by the elders who are often dreaded at as

witches and wizards. This would create jobs for the teaming youth and thereby

curtail youth hooliganism and crime in the society.

v) There should be a committee to come up with a clearly defined agenda for the Tiv

nation and a subsequent committee to implement the blue print.

vi) African medicine men should be given a rightful orientation on their practice to

bring peace and unity rather than sponsor wars and crime in the society

vii) The church should preach and demonstrate unity in diversity rather than

discrimination to serve as models in the society.

Conclusion

The problems confronting the Tiv nation are:

1. Lack of unity
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2. Lack of common agenda

3. Absence of social interactive forum/avenue to discuss the Tiv agenda

4. Lack of development in Tiv society

Tiv in pre-colonial era were united due to their religious and cultural values as seen in their

marriage system, economic life style of communal economy, small manageable population

size, system of political social organization. The western civilization and greater influence

of Christianity, worsened by the introduction of the institution of Tor, party politics have

divided the Tiv along different lines. The consequences of the disunity are enormous as

could be seen in underdevelopment, Fulani invasion, communal crises, increased witchcraft

activities and occultism. Desperate about the need for unity to attain development several

measures have been employed to include the formation of Mzough U Tiv and other

development associations, cross zonal marriages, civil service. These efforts have however

not yielded much result hence the need to put all hands on deck to achieve a united Tiv

nation to attain development in its ramification. Finally, the issues to still continue to reflect

on by all Tiv sons and daughters are:

i. What is the Tiv agenda?

ii. Where is the Tiv forum to discuss their problems?

iii. Where is the place of the Tiv in the restructuring agenda in Nigeria?

iv. What are the Tiv doing in order to reposition themselves in the Nigerian nation?

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