​​​MADANATION

In fact, it is not certain that Mada people of this part of the world migrated because of Religious persecution, Tribal wars or in search for greener pasture. It is also not certain that Mada people of this part of the world came in bits through different directions as claimed by these traditions. In fact, there is no legal valid backing authority that can authenticate any of these claims. From all indications, all these claims are mere emphatic statement that does not hold weight. Perhaps research may throw more lights as new evidence becomes in future.

Mada Theory of Migration

This is one of the most authentic and acceptable traditions about the origin of Mada people of central Nigeria. Stories from Mada fore-fathers in the remotest time has it that Mada people of the area under study came from the north (the direction they call Shu- the is where the sun rises from), and have remained here up to date. This claim by the ancestor parents is strongly backed up by the migration trends from the north. The claim also has a link with Nok culture which is said to have existed for many.

The Nok Theory
In 1928, archaeologists discovered evidence of human occupation in the small tin-mining village of Nok in the present Plateau State. The artifacts discovered has evidence of organized human society who are said to have occupied the area of central Nigeria, notably the former Benue Plateau State and part of Kaduna State which is know today as Southern Kaduna as far back as 500 BC. Other scholars put the age of Nok culture at 100 BC. This tradition suggests that Mada people have lived in the area under study for 500 years before Jesus Christ was born. That is to say that Mada people have been living in the area under study for the past 2,512years now. Nok civilization is the earliest known civilization which is said to have flourished extensively in the area under study from the 5th century BC into the early centuries AD, and spread from this point to the whole of Africa and there after. The people here were the first known manufacturers of iron, between the 5th and early 3rd centuries BC. Their sculptures represent animals and human figures which are depicted with heads that are usually tubular, conical and spherical. The people raised crops and cattle ad their means of livelihood, and seem to have paid particular attention to personal adornment.

Creation and Maintenance
Mada as a nation was created by means of migration and maintained by war. The household ideology of each clan remained a central feature of its structure to date. Mada nation is a conglomeration of clans joined together by a totemic (totem) tie believe to have been grouped into six ancestral lines they call Nci-Nci (lineage). These lineages had helped in exerting positive influence among the neighboring lineages by bringing them together as a people of the same cultural identity. Bows and arrows and farm produce were its twin foundation. Therefore, wherever a Mada Man go, he goes with his bow and arrows.

There was not any history of inter-tribal wars between Mada and other nations, except that of slave raids which was always un-successful due to the braveness of the people, and topographic condition of the land. Even during the slave era, it was the Mada man who will sell his brother to the Hausa slave traders on the ground that he is witch. This explains the absence of the history of conquest or foreign rule in Mada land up to date. However, there existed clannish rivalries between the Mada people themselves.

In one of our conversation briefings, Baba Kogi Tukura, the most elderly living male of Gbugyar clan at his time stated that: The rivalries were resulted from the tradition of religious (Nhrizei cult) belief system that any person who does not belong to one’s Nci (lineages), is regarded an enemy and Monkey, and should be killed out rightly. Other reasons were those of seizure of wives and the struggle for farmlands.

Population, Area and Location

The population of Mada people in the area under study is not known. However, it has been proved that the people have the highest population of people of ages between 15 and 64 years old, the age rang that is conventionally considered a working age. The next highest population is the people under the age of 15years of age, while those in age 65 years old under above are the lowest. That is to say Mada people in the area under study have high dependency ratio that needs to be supported by working population. The region under study is a land of great diversity. There are vast grassy plains, and tall mountains in the Northern part of the region. There are also many clans with the same cultural background. Who speak one language with diverse dialectical variations (more than thirty five). There are also small villages where daily life is carried with mixed cultural influence. During the last fifty decades. Mada land became increasingly dominated by traders. However today, the most lucrative businesses in the area under study are owned by them. However, Mada of Nasarawa State of Nigeria is a second largest tribe in the State. The region covers 23 percent of the state’s total land area and contains a population of about 113,430 (2006 census). This include none indigenes residing there.

As is well-known, Mada people are found in the central area of that part of Nigeria known as middle belt region. However, they claimed to be indigenes of Nasarawa State where they have Chiefdom. This Chiefdom is surrounded by the neighboring Chiefdom like the Ninzo and Numana Chiefdom in the North; Wamba Chiefdom in the East; Eggon Chiefdom in the South; and Gwandara Chiefdom in the West. The chiefdom has a strong link with these neighboring Chiefdom in terms of culture, language and tradition.

A.J. Phillips (1943). (Unpublished) stated that: a careful study at the language spoken by the people of these Chiefdoms shows that they have cultural and linguistic relationship. In his report titled Mada district re-organization No 1248/17, paragraph 10 of 28th august, 1944, to the secretary Northern province Kaduna, Mr. A.J. Phillips, who was the Officer I/C Southern Division (on tour) of Plateau province wrote:

"Mada people live in villages that are scattered over an area of about 600 square miles (approximately 1000 square kilometers). Cohesive factors which helped in strengthening tribal unity are:

*All kindred speak same language, though regional differences in dialects have naturally evolved in the course of time. The language spoken in Ninzo District today is almost certainly a dialect of Mada language. Similarities in dress (Tsafi rites) and customs also suggest that the Ninzo and Nunku people have a common origin. In Nunku District, there are two main dialects which for convenience may be termed Northern and Southern. The Northern dialect is spoken by the following clans(Nci): Gbuwon, Kpender, Kuku, Lala, Njeto, Njida, Nkeshe, Nkwo, Renghan, Rinze, Runkuchu and Tsu, while the Southern dialect is spoken in Gbugyar, Kedan, Kejah, Kemwa, kenghaan, Kenzuei, Mochu, Ncho, and Njigban. Other clans not listed here were in Mada central District when Mada and Eggon were one entity.

*All kindred practice the same tsafi rites, and also have the same religious belief. There was inter-marriage between families.
*All kindred had in the last century, a common enemy- the Keffi slave raiders and later, Jema’a Emirate.
*Villages did not invariably go to each others for help. However elders relate that sometimes a village could send out a call for help against the Keffi warriors.
*The absence of a central chief, or a council welding authority over the tribe as a whole.
*Other factors include inter-village warfare which was mostly rife as a result of traditional religious practices of Nci.
*The struggle for farm land and that of stealing of wives Nunku here is referring to all Mada."

Mr. Phillips traced those factors that tended to weaken tribal strength as:
1.The absence of a central chief or council welding authority over the tribe as a whole.
2.Inter-village warfare which was rife as a result of traditional religious practices of Nci (lineage) practice.
3.Stealing of wives.

It is a know fact that Mada people were not politically united, yet, they were strong militarily and socially. This could be due to their unique nature of autonomy, independence, and cultural background. Therefore, their military system was oriented more towards defensive.

Urbanization

About 85 percent of Mada population in the area of study today lives in rural areas, counting Mada settlement in the area of study among the least urbanized centers. However, the Mada region in Nasarawa State is the most rapidly urbanizing center among it neighboring chiefdoms. Mada’s major cities are Kegbeh (Akwanga), which housed the Local Government headquarters), and Uduwon (Andaha) the seat of traditional stool). These were the primary destinations for the vast majority or migrants. Gudi and Moroa River attracted more immigrants toward the end of 20th century by the railway lines that went through the land. One other city they sprang up in the early eighties and thereafter is Rinzeh which is one of the first markets in Mada land, and of recent (2002), the seat of Akwanga West Development Area.

SOURCE: The History of Mada by Ayuba Nzamwa Gbugyar, Published 2013 by Calvary Productions Akwanga