20/08/2026
The Gazetteers Cacophonous Rumblings of a Confused Ignoramus
In an 8 paragraphs cacophonous rumblings titled “Pataskum Emirate and the Fallacy of the Gazetteers of Northern Provinces”, yet another paid agent of neocolonial “annexation” makes another futile attempt to deliberately evade, confuse and even change the history of Potiskum which historical records amply show has existed for hundreds of years. The denial and attempt to distort or even bury this history does not come to us as a surprise because this has been the pattern since 1915.
Obviously, this paid hatchet job is not unconnected to the eternal project of the Fika Emirate Council all along, of trying to dismiss, bury and finally kill our history to permanently make way for an alien, British colonially imposed traditional authority whose roots and seat is about 65 km away from Potiskum in the ancient caves of Fika. The beauty of the whole cacophonous rumblings, however, is that, as usual, it is based on fiction, false premise, fantasy glory and crass ignorance of a sinking ship which is struggling to maintain a semblance of sanity based on invented myths, in order to escape the inevitable reality of 21 st century political justice and democratic ethos. Therefore, the essence of this rebuttal is to point out the illogicality, self- opinionated, confused and rumblings of a wounded entity or group that has been struggling to survive through blackmail, falsehood, and fantastical recreation, repetition and regurgitation of fictitious narratives as history, as result of which ended up shooting himself in the foot!
First, a background information to contextualize the issues. Certainly, this cacophony was sparked off by the publication of the Gazetteers of Northern Provinces on social media which seem to have wounded some peoples’ ego and touched a raw nerve. To that extent, it appears that the ignorant writer, henceforth referred to as the “Ignoramus”, does not even know the difference between a Gazette and a Gazetteer. The two are slightly different in meaning and purpose but “if one looks carefully” as the Ignoramus pretend to, they have the same and similar meaning and function except that a Gazette has the weight of law behind it while a Gazetteer is more of a historical and administrative record or document used by colonial authority and colonial field officers for their day to day administration of colonies. The Gazetteers are therefore mostly used in relation to documenting the historical validity of traditional institutions namely, chiefdoms such as Fika / Pikka and Pataskum / Potiskum.
The issue in the debate is whether before 1993 Potiskum/Pataskum Emirate existed as an independent, pre- colonial traditional authority or entity, with an organized traditional leadership which was later unjustly subordinated under Fika, and the answer to that is a loud and resounding YES, not the kind of cacophony dished out by the anonymous writer of that article. Fortunately, or otherwise, we do not have to go too far to look for the evidence of such existence of Potiskum as such. We can get that from our neighbours who appear to be the brain behind the write - up. Now that they are denying the historical facts, which they themselves gave out in the first place, one thinks that it is high time they were reminded. Before then however, the following facts need to be understood and respected.
The 1999 Constitution as amended, (Section 5, Second Schedule) grants states the power to regulate traditional institutions, abolish emirates as dictated by the exigencies of statecraft. The Emirs and Chiefs Law (Cap 46, Laws of Northern States) allows state governments to establish, modify and abolish emirates as the need arose.
The Government Gazette serve the same purpose while the colonial Gazetteers’ meaning, and purpose are slightly different but even more relevant to our situation. The government Gazette is an official government document for the codification and legal establishment of institutions and laws. The Gazetteers are a historical, administrative handbook of guidance for colonial officers and management staff. The point of the Gazetteers is to show and document historical precedence since emirates and traditional institutions are based first, on history. The point to remember about the emirates’ controversy is that one of the emirs in question was issued with a second gazetted instrument of office which supersedes and nullifies the first one, as a result of which a new district was created later. Therefore, the crux of the matter is historical, not legal or administrative.
Now to the issues raised by our rumbling Ignoramus. In his first paragraph, the hired syndicate member asked questions that are not too difficult to answer, and that the Gazetteers of Bornu Province is “a simple record of Ngizim traditional institutions”. Precisely. This is what we have been saying for the last 100 + years, but which some people have been denying. That we have a historical record of traditional authority on the basis of which His Excellency Bukar Abba Ibrahim, of blessed memory, Sardaunan Potiskum restored our emirate on two occasions! On the question of whether the “Ngizim traditional institution” is “among the several third division tribal clans” that existed alongside “Langawa, Daya, Dazigau, Farsawa and Alaraba”, this also is point- on and is a welcome development and an improvement over previous claims that the Ngizim “met” these same people in the vicinity. Now, someone is acknowledging the fact that “the Ngizim are the original settlers” to the area. These same people used to say in their books that “Potiskum is an originally Karai – Karai town”. Now that they have recognized the Ngizim as “the original settlers” of Potiskum, the tenor is now shifting to say that Potiskum and Pataskum are two different places, for God’s sake!
However, our Ignoramus forgot or deliberately refused to accept or does not know that Fika, which was also “a third division” tribal clan by 1902 - 1903, was graded below Pataskum / Potiskum, that was graded second division. This historical fact was documented by J E Lavers, a Jewish son - in - Law of the Bolewa of Fika. He was an authority on Borno colonial history. (Ref. Groundwork of Nigerian History (2006), also in J E Lavers “The history and people of Fika Emirate”, in New Nigerian Special Supplement, 22nd Nov. 1972.). Going back to the issue of “tribal clans”, how multiethnic was Fika in 1903?
On the contrary, Fika historical sources have acknowledged and confessed before now that Potiskum was founded by the Ngizim dynasty of Mai Bauya. Cross-check the following sources of history in the Fika Emirate Museum: 1) Abiodun J. (1986) “Potiskum a Commercial Hub”, in Emir of Fika 10 th Anniversary Souvenir. Maiduguri: Paramount Publicity and Advertising Agency. 2) Archibong Fortune C, (2006). The Emir and People of Fika Emirate: Lagos. Concept Publishing. Hickey, Raymond Osa (undated) Christianity in Borno State and Northern Gongola. 4) Masaya, Musa Aliyu (undated) An Introduction to the History of Fika Emirate (1900 – 1940). In Bole Language Documentation Unit (BOLDU) REPORT II (edit.) Dymitr Ibriszmow KOLN RUDIGER KOPPE VERLAG . etc. These are just a few of the sources from Fika side only that demonstrate the history of Potiskum as a multi- ethnic, cosmopolitan settlement and city, as an independent, pre-colonial emirate before 1993. I dare you check it. It is gladdening to note that our rumbling Ignoramus has acknowledged that “the Ngizim were among the original settlers of the area that became Potiskum”. To reduce your ignorance, Pataskum / Potiskum was founded by the Ngizim in about 1597, check it out if you can. Before the coming of British colonial powers, Ngizim chiefs were appointed by Mai Pataskum, not Fika and late Alkali Bauya as you call him, was Mai Bauya II, and he was not appointed by Moi Fika but by the British who deposed his grand parents and reduced Bauya II’s title from Mai to that of Alkali, and for a colonial reason. And as you have rightly pointed out, the District Heads of Jigawa, Damazai, Lai Lai and Maluri are all Ngizim. We thank Allah for that. But their appointments were made (confirmed) by the ( colonial) authorities just like today. The Mai only nominates. They were all part of the then Pataskum Emirate that you are now denying its existence. With regards to the religious status of Mai Bauya II, whom you regard as “non-Muslim”, I leave that between you and your God, hopely, you have one. But honestly, if you ask me, that point of non- muslim is not relevant to our discussion. H R H Mai Atiyaye of blessed memory was appointed District Head of then Potiskum District by the State Government to douse tension at the time. It was not out of love or his own volition. If you know you know! Before him there was Galadima Mai Ari, an Ngizim D H and there was also Alhaji Audu also of blessed memory. For information, even the current District Head of Jigawa’s first appointment as District Head was nominated by Mai Umar, not Moi Fika, and Excellency B A Ibrahim approved accordingly, if you know you know!
In your 3rd Paragraph, you rumbled about “subsequent annexation of Potiskum District” by the whiteman and put “under Fika”. Did you say annexation!? That’s exactly what happened, annexation, or forceful occupation, which has been the complaint of the Ngizim people since that time to date. We have never agreed or condoned the annexation of our land by a white colonial alien, only to be handed over to another black one. So, all this while you guys know the “annexation of Potiskum under Fika” and yet you kept a straight face all along, shying away from the truth? Is that why your latest gimmick is to say that people should not use the name Potiskum to designate their town even though corrupted or disfigured by a strange whiteman?
The hanging to death of Mai Agudum on a trumped- up charges of murder of Lawan Suleiman, who later resurfaced to want to succeed his father was an unfortunate event which can never be forgotten. It is very clear to us that our rumbling Ignoramus has no respect for our folk heroes. This is a clear example of being insensitive and disrespectful to our heroes and cultural pride. While you and your third – party colonial masters disrespectfully treat Agudum as a “rebel”, the Ngizim people revere him as a hero who lost his life in the defence of his people. You and your ilk regard African heroes such as Agudum, Bauya, etc as “rebels and non – Muslims” in preference to a Whiteman master for the crumbs of colonial power. One may wonder if the white British colonial officer that you collaborated with was a Muslim or even your imam? The point here, however, is whether that religious argument was relevant to the matter being discussed. Mai Bundi was deposed in 1909 and was succeeded by Mai Agudum. The reason for Bundi’s deposition was the same with that of Agudum who was subsequently hanged. Bundi, like Agudum, refused to bow to colonialists.
It is an errant lie that “there is no evidence that the Ngizim exercised substantial rule over a multiethnic community of the scale later organized under Fika”. How multiethnic was Fika before then and is multiethnicity now the criteria for traditional authority? This is a crude lie told to bamboozle the fickle minded and make them see the Bole people as a “naturally designed to rule” race. This is just a ruse to deceive and dominate. That might have worked with the white colonialist, with us, this argument is hogwash.
There is no gainsaying that “twenty- first century demography continually reshape history”. But the question is why shouldn’t twenty- first century reshape Fika history too, why should it just reshape Potiskum history to the exclusion of the history of annexation? Have you ever heard of the word “indigenous self – determination”? The history you are trying to “reshape” is not acceptable to reason, is not acceptable to civilized behaviour and is not acceptable to the people and founders of Potiskum.
The reference to Kano and Jukun,Kwararafa and Gbayi etc, and “even Madina, the spiritual centre of Islam” which was “originally inhabited by …Jewish and Arab tribes”. These are all diversionary and not germane to the point. So far, to the best of our knowledge, no Ngizim or anybody else in Potiskum, from whatever tribe has ever said Potiskum is an exclusive preserve of a particular tribal group, to the exclusion of any other tribe or tribes. This is a pigment of your imagination Mr Ignoramus. The argument of the Ngizim is that the traditional authority and custodianship of Potiskum culture and tradition is the exclusive preserve of the Ngizim, just like Fika, Gudi, Tikau etc, are reserved for Bolewa, Ngamawa and Karai- Karai respectively, based on their history. Unlike the Berom that you are comparing Potiskum with, we never said that there are people in Potiskum who we regard as “non- indigen”. Potiskum belongs to and welcomes everybody. But the traditional crown of Mai Pataskum, in Potiskum, is a Ngizim preserve. The seat of Emir of Potiskum belongs only to Mai Pataskum. That’s our argument.
After all, when in 1924, H R H Mai Mamman of blessed memory, made a “hijra” to Potiskum, who were the people that pushed him out of Fika? The so called “transfer” of capital to Potiskum for “administrative convenience”, was never officially directed. A colonial officer, Hewby, referred to it as an “abandonment”, implying that it was an official misconduct. The point to note here is that, first, the British were not owners of Potiskum. It was a “colonial annexation” as rightly observed by our opponent of the Gazetteers. Therefore, they could not have “donated” Potiskum to Fika. There is no evidence to the contrary. The movement from Fika to Potiskum in 1924, was for the purposes of tax collection not because of indigenous legitimacy. Historical records show, (SNP/ 17/ 2, NAK) that the Ngizim resisted this imposition.
Therefore, the 1991- 1993 restoration of Pataskum / Potiskum Emirate was an instance of political justice for the Ngizim. It is very unfortunate that our rumbling Ignoramus and his pay masters cannot see that the Ngizim had already reclaimed Potiskum and that there is no going back. What remains now is consolidation. For your information, Pataskum / Potiskum had been a commercial city since the trans Saharan trade route period and so could have been multiethnic before a 1924 hijra. For the avoidance of doubt, we are not making a claim that Potiskum is an exclusive Ngizim city. No rational being can make that kind of claim for Potiskum or any other town at that. All people who live in Potiskum are its precious citizens especially in view of the constitutional provisions for citizenship status in Nigeria. We are very cognizant of the fact that all people born on or before 1960 or one of whose parents have been born on or before that date are citizens of our city. We share ownership with all. However, the traditional authority and custody of the culture and tradition of Pataskum / Potiskum is the exclusive preserve of the Ngizim by virtue of history. Thus, Mai Pataskum or the Emir of Potiskum, that’s the correct English translation, is our paramount traditional leader and ruler. Potiskum and Pataskum are six of one and half a dozen of the other. The two are a version of the same place.
Finally, the contention that “Administrative arrangements, demographic change and constitutional order” have shaped and will continue shaping our present, and even future reality is absolutely true, valid and worth championing. But the correct, ethical and just approach to this truism is not to manipulate it and make it an instrument a modern-day robbery and neo- colonial annexation of the culture and tradition of the people and founders of Potiskum.
A T Mohammed
