AN EXPOSITION OF A JUST CAUSE. It is rare to have two or more people with the same idea of what capitalism is all about. But the truth is that it is not a system of force imposed by others. Rather, it is the lack of such a system. Broadly speaking, capitalism is what happens when people are free from the force of others. And to have people free of the force of natural conditions, ordinarily, something must be done to make those conditions people – friendly. The inventors of machines and wheels, the production of energy and everything that followed are the product of people. Without these, mankind may have been unprotected against nature. The Kilba people in Hong Local Government Area of Adamawa State provide a similar example of the intimate connections between development and political change. Even before Nigeria’s independence, the people irrespective of their differences in religious leanings, had demonstrated how development in their various religions and in more explicitly political organizations, might be two different organizational and ideological expressions of the same process. For instance, the then Danish Sudan United Mission opened a station in Pella Village in 1922, from where Christianity spread to other parts in the entire community. Infact Mission activities were organized then along the same line as among the Bachama in Numan LGA, although in the period before 1945, they did not have similar scope and success as among the Bachama people. To be precise, in 1940, barely 18 years after the opening of the station in Pella, reports had it that only 21 Kilba people had been baptized; prominent among them was the first baptized Kilba Christian, Rev. Shall Holma of blessed memory. Infact, a point of reference for the political history of Christianity in Kilba land was that, the British administration then gave permission to open a station in Pella in 1922, in spite of its own general principle of not permitting Missions to work in predominantly Muslim areas. Here, it should be noted that, Kilba land was not among the areas in Adamawa Division then dominated by the Muslim Yola Emirate. The area was mainly dominated by pagans. And when the British nevertheless authorized the Danes to work there, they did so, hoping that the Missionaries might succeed in what the British had failed to do; thus, to bring Kilba under control. But that did not work out after all. The early Kilba, according to historians dates back to the 8th Century AD. It was there after in early 14th century that the German traveller Dr. Berth reported that “there was no other power supreme and well organized north of the River Benue than Kilba”. He further recorded that “Kilba history is an organized pagan kingdom second to none in Western Sudan and resembled that of ancient Egypt”. It could be recalled that, even during the colonial period, the Kilba people had persistently left no one in doubt, that they wanted to separate themselves from the defunct Adamawa province and even uptill today. The struggle did not just begin today as erroneously held in some quarters by certain politicians and their Co-hort. Their (Kilba) struggle against suppression and oppression, started by using the Mission, first by joining the Mission schools and acquiring Western Education. After World War II, the dominant political issue in Kilba land was the relationship between them and the Yola Division. As in other parts of Northern Nigeria then with substantial non-Muslim populations, the system of Fulani sub-imperialism began to disappear. The leadership of the Emirate in Yola and the British Administrators gradually realized that the system was already in jeopardy. This was glaringly clear in the annual report from the Adamawa province heaquarters in 1953 put together by the British Resident, C.K. Wreford, where he was quoted as saying “the new Lamido and members of the Council realized that there are many stresses within the Emirate, and a sharp increase in political consciousness” Equally “there is a growing awareness of identity, particularly in the tribal areas, leading to an awareness of rights”. The aforestated quotation captures the colonial administration’s view of political changes after the Second World War in Adamawa, especially among the young people who acquired Western education (Christians and Muslims inclusive). Typical of a politically conscious society, the Kilba community through an ethnic Association Kilba State Union (KSU) under the leadership of Yerima Balla, formerly known as Yerima Amos Balla, of blessed memory, father of Fati Y. Balla, former Ambassador to Mozabique, continued with an intensive struggle for Kilba independence. The indefatigable Yerima Bala, developed himself for political struggles of his people, when as a child attended the Danish Sudan United Mission in Pella. He later proceeded to a Church Missionary Society School in Zaria. During the Second World War, he enlisted in the Army. After a successful military training, Yerima Bala served both in Burma and India throughout the War period. His stay in Delhi was of decisive importance for his religious and political development. He later converted to Islamic faith in Bombay in 1942. Meeting the Indian nationalists became a turning point in the political life of Alh Yerima Balla. His political horizon was broadened and suddenly presented himself as part of a worldwide movement for the struggle against the colonial subjects for political independence. He started his career in Nigerian politics which was to last till the middle of the 1980’s. Apart from championing other issues of common interest to the Kilba community as a whole, the first major regional political event which the KSU handled was the election for the House of Representatives in 1954, where Balla vied for election but lost. As a democrat, he petitioned the British administration, complaining over the election. Ahead of the said election Yerima Balla earlier complained to the Resident in Yola that the then Kilba District Heads were favouring the Fulani, alleging refusal of his brain-child the (KSU) to organize public meetings prior to the election. He (Balla) criticized them for showing a higher loyalty to the Fulani than to a laid down democratic election principles. It is based on this recorded antecedents among several similar Kilba history, that the then Governor-General of the Northern protectorate, Fredrick Lugard in 1906, directed the British Resident Administration in Yola to confer staff of office on a number of chiefs, prominent among whom were the Kilba and Bachama. Unfortunately, over 100 years after, nothing came out of that, at least for the Kilba people and many other tribes. The usual idiosyncrasies to manipulate others, seem to be the choice of the people at the helm of affairs across board. As a result of high profile intrigues adopted by the Adamawa Emrate Council and the then Resident British Administrator, the staff of office approved for the Kilba and their counterparts in other local governments in the state have continued to elude them. In the 80’s during the military regime, both Military administrators late Colonel Yohanna Madaki and GP Capt Jonah Jang, gave approval for the conferment of second class staff of office to the Tol Hoba as directed by Lord Lugard in 1906. But playing the script of powers that be then, their successor Wg Cdr Isa Mohammed, turned down the conferment on the instruction of the former Chief of General Staff and Second in Command to Gen Ibrahim Babangida; Vice Admrial Augustus Aikhomo. It should be noted however that whatever reasons that prompted the Federal Military Authorities and their Collaborators to cancel the Conferment of the Chieftaincy title on Tol Hoba in 1986, was baseless, unconstitutional and biased. Their action was ultravires, self serving and does not hold water, as it is an infringement of section 5 (Cap 20) of the laws of Northern Nigeria (1963) which empowered only the state chief Executive to exercise such action. Infact there is no any provision in the country’s constitution since independence, which vests the power to appoint and a depose emirs or chiefs on the federal government but rather on individual state governors. The late Elder Statesman, Alh Yerima Balla on the other hand, has left a legacy on the sands of time. Posterity will surely forgive him because he had proved he was a patriot committed to the cause of his people; just like some few other community leaders who also fought the same cause. After those tortuous struggles, it is only logical that some concerned citizens from the area should take up the challenge to the next level. Before the present generation incurs the wrath of their children’s children, who may decide to term them, as cowards and traitors, for their age-old action and inaction on this issue. They should forge ahead and push the issue of development through democracy for final adjudication through a judicial due process. In the meantime, the attention of Kilba people should be draw to the fact that, the perpetrators of this injustice are not done yet with their evil machinations on their fellow citizens as some of them still exist and imposing elective political candidate on us, more gross injustice is still the lot of many communities, as far as some selfish political stooges still propelled by those that think, they will subvert us of dividend of democracy, thereby enriching themselves or sharing the loot with their master/godfathers, then, then the issue of injustice may only be simmering for now, but it is really a time tomb, if left unchecked, it may do no one any good. The successes achieved by the creation of Hong Local Govt Area out of defunct Gongola State, The Creation of COE Hong, The creation of Radio Transmission Station and Activation of Telecommunication Centre in Hong were archieved through selfless service by notable learders; but alas. Today, we are encroached by greedy humanbeings that are arrogantly speaking ill of those that bring meaningful development to Kilba land, one of such is a derogatory comment made by a selfishly attached politician, who say 'Kilba Man can never be a senator after Engineer Adamu Yahaya won senate election during the 2003 election thereby defeating his counter part Prof Jibril Aminu hands down, to an extent same Prof Aminu contratulated him on BBC Hausa service before it was swindle the next morning, now same person who irritated that Kilba Man can never be a senator is contesting for sanator shamefully. Note; What tribe is this guy? Is he a Fulani, Fali, Dang-Dang Ko, Babur, Margi or Higi? I believe something is very wrong here, which deserve serious investigation, so that the slot of Kilba Man is not compromised.

YUGUDA'S REVELATIONS ON BAUCHI ATTACK SHOCK PRESIDENCY AND PDP. REVELATIONS by Bauchi State Governor Isa Yuguda on the stoning of President Goodluck Jonathan in the state during a campaign rally was said to have shocked the Presidency and the national leadership of the Peoples Democratic Party. Yuguda, in an interview with the BBC Hausa service, said that the stoning and the attack on the President were carried out by members of the ruling PDP. Before now, the Presidency and the ruling party had accused the opposition All Progressives Congress of being the mastermind of the attack. Special Adviser to the President on Political Affairs, Prof. Rufai Alkali, and the PDP Presidential Campaign Office, however insisted that the attack was carried out by the APC. But Yuguda, a member of the National Executive Committee of the PDP, insisted that those who organised the youths that threw stones and pelted the President with sachet water, were members of the party from Abuja. The governor said, “I am sure and let the world know that the people who did this thing were PDP members and those politicians in Abuja were the ones behind it; they were not APC members. “They found these youths on the road and gave them brooms and satchets of water and they instructed them that when the President was passing they should raise the brooms and throw the satchets of water at him. “They did that so that the President would think that Isa Yuguda is against him. They have been telling him in Abuja that we are not supporting him. They did that to show the President that Isa Yuguda is nothing in Bauchi, to show that despite being an indigene of Bauchi, Isa Yuguda could not be respected with his guests in Bauchi.” Yuguda also said that he and members of his cabinet were not aware of the plan ahead of the rally, saying they were taken by surprise. Reacting to the governor’s statement, the Deputy National Publicity Secretary of the PDP, Alhaji Ibrahim Jalo, said that only the governor was in a position to clarify his statement on the matter. Jalo said, “How can my party be organising stoning? Anyway, Yuguda has spoken on the issue. He should be the one to clarify his position on the matter. “I was in Bauchi that day and I saw what happened. The governor said it was done by PDP members. Ask him to speak further on it.” However, a presidency source described the governor’s statement as unfortunate. “How can he speak like that? We have condemned it; the party has condemned it and now, he’s blaming the party for this. That’s bad,” a presidential aide, who spoke on condition of anonymity because he was not allowed to speak officially on the matter, told our correspondent. The National Publicity Secretary of the APC, Alhaji Lai Mohammed, said he was happy that Yuguda was able to summon the courage to clarify what happened in the state. Mohammed said, “Governor Yuguda’s interview has vindicated the APC and confirmed our position that the PDP and President Goodluck Jonathan will stop at nothing to scuttle this election. “It is sad that in their desperation PDP and Jonathan are ready to bring down the nation. “Thanks to Governor Yuguda. The whole world now sees the hypocrisy and perfidy of President Jonathan and the PDP. “In Jos, Kano, Bauchi, Rivers and other states we have witnessed electoral violence, PDP are the instigators and aggressors.” But the Director of Media and Publicity of the PDP presidential campaign organisation, Femi Fani-Kayode, warned the APC on Sunday to stop blaming the ruling party for the attacks on the President.