The history of the Mwaghavul is a long one, documented in various forms, ranging from records of administration by the colonialist, to the documentation of archaeological discoveries by white explorers and administrators, documentation and analysis of languages, oral lore and culture by linguists and the latest series of narration and documentation of various aspects of the Mwaghavul people by students and individuals. These have not been collated into a single source of information about the Mwaghavul. Information on the history of the Mwaghavul are mostly found in students thesis, dissertations and long essays on Mwaghavul origin, the Jos Museum, National Archives Kaduna (NAK), the Jos Province (Jos. Prof) archival materials and the History Department of the University of Jos and other Nigerian Universities. Providing a comprehensive history of the Mwaghavul for its future generations is the aim of this book. This is in view of the fact that most of the older publications and documented information on the Mwaghavul are out of print. In addition, the transmission of history from the elderly to the younger generation is dying out as the gap between these two is ever widening because of the rural-urban drift in the country, and the international migration of the Mwaghavul people. Primary source of information was obtained from oral traditions of the Mwaghavul people with focus group discussions conducted with elderly Mwaghavul people and opinion leaders, including visits and interviews of individuals during key Mwaghavul festivities such as Ryem-Pushit, Titdiu-Kombun, Kopshu-Mpang West, Bwanzuhum-Kerang and Wus-Panyam. Secondary data were sourced from written documents and records of colonial administration, explorers and early missionaries. Other sources of secondary data were academic write-ups on Mwaghavul students thesis in Nigerian tertiary institutions and write-ups on Mwaghavul by individuals in the society. The use of both indigenous and corrupted (by English or Hausa) names for Mwaghavul polity and places are generally adapted in this work. The Mwaghavul language is among the Afro-Asiatic languages spoken on the Jos Plateau and it belongs to the Chadic sub-family as indicated by Isichei (1982, p. 7) and Meek (1971). Although Meek places it under the Hamitic group, Ames (1983), Isichei (1982) and Danfulani (1995a, 2003) place it under the Nilo-Saharan or Afro-asiatic, under the Chadic sub unit. Professional linguists, among them, Crozier & Blench (1992), Zygmunt Frajzyngier (1991, 1993), Paul Newman (1990), Carl Hoffman (1976), Joseph Greenberg (1966), Hermann Jungraithmayr (1963/64, 1970) and Hermann Jungraithmayr and D. Ibriszimov (1994) all agree with the opinion given above when they unanimously assert that Mwaghavul as a language belongs to the Chadic branch of the Afro-Asiatic, which is elsewhere referred to such in the works of Richard Morr (1968) and Daniel N. Wambutda (1991) as Nilo Saharan. This makes the Mwaghavul and their other Chadic-speaking neighbours of the Jos Plateau and other groups scattered between the Chad-Borno basin and the Jos Plateau hills, the kinsmen of the Maguzawa or the Hausa, which constitute the single largest Chadic-speaking group in the whole world. Isichei (1982, 1983) further notes that Mwaghavul is closely related with and is mutually intelligible to Goemai, Ngas, Montol, Mupun, Mship, Chakfem, Yuom, Mushere, Kulere, Jipal, Njak and other Chadic languages spoken on the eastern part of the Jos Plateau, especially in Bokkos, Pankshin, Kanke, Mikang, Tal and Shendam Local Government Areas of Plateau State. According to proponents of the migrant view, the Chadic speakers presently found on the Jos Plateau left Borno between 1100 A.D. and 1350 A.D. They were among the pre-Kanuri inhabitants possibly associated with the So who had occupied the plains of the Chad basin. In Mwaghavul so or sokho means horse racing. The Mwaghavul are noted as horse riders and war

When scholarship presents the histories, belief systems, and ritual patterns of specific religious groups, it often privileges victorious and élite fractions of those communities to the detriment and neglect of alternative, dissonant, and resurgent voices. The contributions in this volume, which include case studies on various religious and academic contexts, illustrate the importance of listening to those alternative voices for the study of religion.

'Nigeria’s Resource Wars' reflects on the diversity of conflicts over access to, and allocation of, resources in Nigeria. From the devastating effects of crude oil exploration in the Niger Delta to desertification caused by climate change, and illegal gold mining in Zamfara, to mention a few, Nigeria faces new dimensions of resource-related struggles. The ravaging effects of these resource conflicts between crop farmers and Fulani herders in Nigeria’s Middlebelt and states across Southern Nigeria call for urgent scholarly interventions; with the Fulani cattle breeders’ onslaught altering the histories of many Nigerian families through deaths, loss of homes and investments, and permanent physical incapacity. Currently, there is an almost total breakdown of interethnic relations, with political commentators acknowledging that Nigeria has never been so divided as it presently is in its history. The struggles have now degenerated into kidnaps, armed robbery, and incessant targeted and random killings across the country; compounding the already complex problem of insecurity in Nigeria. The chapters in this volume engage with these issues, presenting the different arguments on resource conflicts in Nigeria. They draw insights from similar conflicts in Nigeria’s colonial/post-independence past and events from around the world to proffer possible solutions to resource-related confrontations in Africa. By offering a collection of different intellectual perspectives on resource conflicts in Nigeria, this volume will be an important reference material for understanding the diversity of thought patterns that underpin the struggle and policy approaches towards resolving conflict situations in Africa. This volume will be of considerable interest to scholars of Africa, researchers in the humanities, social sciences, and conflict studies, and policymakers interested in understanding the resource crisis in Africa.

This is a Blank Lined Notebook/Journal with Love in different Nigerian Languages, with a Nigerian map on the back. It is the perfect gift for your Nigerian friends and loved ones. Perfect gift for people in diaspora, Nigerian ancestry, missionaries in Nigeria, expatriates in Nigeria etc8.5 x 11"

This is a book about Olokoro, our community. The account is not comprehensive, but it forms an important beginning (as other accounts before it) in the formal and permanent documentation of the history, culture, and the way of life of our people and their achievements. The community has grown from a point where its government has transformed from a mere disparate village organization to a level where a unified election dominates the process. The community is made up of diverse population with different ideological orientations that should be harnessed for the development of the community. His Royal Highness Eze J. J. Ogbulafor, Uvuoma 1 of Olokoro, took development of the community seriously as well as extolled the culture. The present dispensation of having many Ezes in Olokoro will lead to progress if properly harnessed by all and sundry. My vision for Olokoro in this regard is articulated in my autobiography (Nwaogu 2015.175). Olokoro community belongs to us all, and denizens should feel free to contribute ideas that will move our community forward. Perceptive readers are welcome, and this includes sharing of comments, suggestions, insights that will broaden our minds toward the achievement of a unified, progressive, and respectable community.