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IGWEBUIKE: An African Journal of Arts and Humanities Vol. 3 No 4, June  2017. ISSN: 2488-9210(Online) 2504-9038(Print) 

 

 

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IGWEBUIKE ONTOLOGY AS AN AFRICAN PHILOSOPHICAL 
RESPONSE TO THE TIV-FULANI CRISIS IN TARABA STATE 

 

Tyogema Victor Ichiater 
St Augustine’s major Seminary 
Department of Philosophy  

Jos, Plateau State 
 

Abstract 

The problem of human struggle for supremacy has resulted to several ills in our 
contemporary societies, one of which is the phenomenon of crisis. The reality of crisis 
is one that has degraded the dignity of the human person, thrown the sanctity of 
human life to the dust, and sold the love for one another for the purchase of worldly 
and mundane glories. The Tiv-Fulani crisis in Taraba State is a resultant effect of this 
drive of man to dominate the other. This crisis borne out of the hatred for the other has 
exposed many to inhuman and pitiable conditions, scores have also been sent to their 
early graves. This research has to a great extent examined the causes and the effects of 
the Tiv-Fulani crisis in Taraba state, and the researcher employed Igwebuike 
philosophy’s complementary and solidarity principles as a response to the menace.  

Keywords: Igwebuike, Ontology, African, Philosophy, Tiv-Fulani, Taraba 
State  

Introduction 

Many philosophers have agreed to the fact that the human person is a being 
that is not totally independent, but rather needs the other to foster its own 
existence. That is why Aristotle succinctly puts it that “man is by nature a 
social animal. He who is unable to live in society, or who has no need because 
he is sufficient for himself, must be either a beast or a god” (Stumpf 103). Even 
though man necessarily needs the other to fully achieve his goal in life, he is 
often driven by what he will gain and benefit, even at the detriment of 
exterminating the other, who is a sine qua non for his existence, in other to 
achieve that which he craves for. That is why the philosopher Thomas Hobbes 
quoted by Lawhead, is of the view that man is naturally selfish and 
egocentric, looking out for “number1” and that which benefits him only, 
without considering the other (221). A cursory glance at our contemporary 
society, most especially Taraba State, will definitely reveal to one that with the 
present ongoing killings, looting, and the inhumanity melted by humans to its 
kind, Hobbes tends to be right, that the other is just meant to be manipulated 
for selfish gains. It is against this backdrop, that St. Mother Teresa once avers 



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that “if we have no peace, it is because we have forgotten that we belong to 
each other” (“Adoration” 60). This means that for us to live in peace with one 
another, we have to realize that we are insufficient and dependent beings that 
need others’ complement, in other to live a contended life. Therefore, we 
necessarily have to tolerate one another, and cultivate the spirit of love and 
unity, not minding our accidental differences, but considering the fact that we 
all share the same substance, that is humanity. The famous Mahatma Gandhi 
fully aware of this fact puts it that “where there is no love, there is no life”. 

For over three decades, the Tiv people of Taraba State have been involved in 
series of crises with the Jukun’s, the Kuteb’s and the Fulani’s. Atta 
Barkindoopines that, with the emergence of the Boko Haram crisis in the 
North Eastern part of the country, the situation in Taraba State has almost 
being completely forgotten. These series of crises have affected the growth 
and development of the State, made it very inhabitable and has got everyone 
living in fear. The most recent and ongoing crisis situation in Taraba State is 
the Tiv-Fulani crisis, which has being in process for more than three years 
now. Since the year 2013 till date, Fulani herdsmen have engaged the Tiv 
people in a serious fight. As a result of this crisis, many people have lost their 
lives and properties; displaced, their homes and farm lands vandalized, and 
confiscated. This crisis have put the Tiv people, and at large, the whole of the 
State into serious hardships, and unbearable conditions. Some people’s view 
about the bone of contention between the two parties is that, the crisis is on 
the issue of land and the problem of indigenes and settlers. Others do not 
agree that the crisis is just on the issue of land, but rather are of the view that 
looking at the situation so far, it is evident that it has religious and a political 
undertones. The objectivity of any of these assertions on the cause of this crisis 
will reveal itself in the course of this research. Nevertheless, no matter what 
the situation is, violence cannot solve violence, and the fact still remains that 
“a tree cannot make a forest” and “number is strength (igwebuike)”, therefore 
we need one another to become that which we wish to become. That is why 
Mbiti puts it that “I am because we are and since we are, therefore I am” (108). 

The researcher, therefore, employs the Igbo-African philosophy of Igwebuike 
as a possible attempt to curbing this menace between the Tiv people and the 
Fulani herdsmen and restoring lasting peace. The aim of this research is to 
encourage peaceful co-existence and to enhance the spirit of solidarity and 
mutual complementarity betweenthe Tiv people and the Fulani people, and 
also among the other ethnic groups in Taraba state at large. 
The study has achieved its specific objectives, as it has: 
i. Examined the present ongoing Tiv-Fulani crisis. 
ii. Discovered the possible causes to the menace. 



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iii. Analyzed the effects and the implications of the crisis on the populace. 
iv. Identified the possible solutions and way forward.    

Review of Relevant Literature  

This section of the work attempts to review relevant literatures that are 
important to this research either explicitly or implicitly. The review will 
include literatures on Igwebuike and literatures on the phenomenon of crisis. 

Igwebuike As An Igbo-African Philosophy For Catholic-Pentecostal 
Relations 

Kanu a major proponent of Igwebuike philosophy wrote this piece with the 
intention of resolving the dispute and conflict that exist between the Catholic 
and the Pentecostal Christians, with the aid of the Igbo-African philosophy: 
“Igwebuike”.  Here, the author tries to resolve an intra-group conflict, in the 
sense that both Catholics and Pentecostals belong to Christendom. 

Kanu presents Igwebuike philosophy as an ideology resting on the “principles 
of solidarity and complementarity; thus, to be is to live in solidarity and 
complementarity, and to live outside the parameters of solidarity and 
complementarity is to suffer alienation” (92). This means that mutual 
intolerance and unhealthy forms of competition, which define the relationship 
between communities and indeed other forms of conflict that characterize 
many contemporary societies, are dysfunctional and cannot lead to a desired 
end. For any society or community to develop, Igwebuike philosophy posits 
that there must be mutual complementarity among its members because 
“existence is not only meaningful, but only possible in a community” 
(Kanu93). 

The author avers that “Africans originally had their traditional religion and 
cosmology, which united them, and which were conquered by the exclusivist 
Euro-Christian cosmology”. For when African Traditional religion was what 
all practiced, there were no divisions, but unity. Kanu, therefore, observes that 
“there is need for a return to our traditional cultures, not in search for religion 
or a return to African Traditional religion, but a common ground for 
dialogue” (90-91). This means that the differences that exist among us are 
alien and foreign to our typical African history, which unites us as one. 
Therefore, we need to do away with these differences, and reawaken our 
oneness. 

Finally, emphasizing on the value and importance of unity, Kanu opines that 
“Catholics and Pentecostals must understand themselves as kinsmen and 
women, for that is what they are. Their Catholic and Pentecostal affiliations 



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are only secondary to their kingship bond. They both constitute a community 
of enquiry that are searching for the full realization of their being” (93). 
Catholics and Pentecostals, therefore, will be able to fulfill the divine mandate 
of Christ, only if they come together in existential solidarity, which is a 
correlative and complementary solidarity (97). This means that only through 
unity can we achieve our ends, and not through conflict. 

Igwebuike As An Igbo-African Philosophy For Christian-Muslim Relations In 
Northern Nigeria 

Kanu in this piece looks at the cat and dog relationship that exists between the 
adherents of Christianity and Islam in Nigeria, with the aim of seeking the 
way forward. He observes that the relationship between the Christians and 
the Muslims has been characterized by “mutual suspicion, hate and unhealthy 
rivalry” (2). Kanu, therefore, employs the Igbo-African philosophy of 
Igwebuike in remedying this ugly trend. 

This literature is relevant to this work because, the conflict between the Tivs 
and the Fulanis in TarabaState is to the contention of many, religious in 
nature, as the Tivs are dominantly Christians and the Fulanis are dominantly 
Muslims. 

Igwebuike as a philosophy of solidarity and mutual complementarity posits 
that existence is only meaningful and possible in a community. We necessarily 
need the other to complement us, if our existence must have meaning and be 
profitable. This means that the adherents of both Christianity and Islam need 
to necessarily understand themselves as kinsmen and women, and not let 
religion be a source of division among them, because religious affiliations are 
only secondary to their kinship bond. The fact remains that they were 
brothers and sisters before the advent of these religions (Kanu 8). 

Kanu speaking on the need to embrace the differences that exist among us, 
and to shun violence and conflict that occur due to our differences, avers that 
“the world is such that differences would always exist and to try to destroy 
the other as a result of difference is to waste one’s time; to end the variation of 
reality is to end reality itself, for reality is by its nature variegated” (8). More 
meaning can only be added to reality when these differences complement 
themselves. 

Kanu finally giving his verdict on the dispute between Christian and the 
Muslim, opines that 

Only when Muslims and Christians come together in 
existential solidarity, which is a correlative and 



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complementary solidarity, a “we” relationship, can they 
fulfill their divine mandates. Both religions have something 
to learn from each other, and to avoid or alienate the other 
is to deny oneself of knowledge and growth, and thus 
expanding the capacity of ignorance. When both religions 
slight each other, look down on each other, segregate each 
other, they are committing the ontological evil of alienation 
(8-9). 

Igwebuike As An Igbo-African Response To The Problem Of Personal Identity 
And Alterity 

In this work Kanu attempts to address the problem of “I and Other” 
relationship, how the African views relationship between the self and the 
other. He does this by employing Igwebuike an Igbo-African philosophy of 
solidarity and mutual complementarity. He argues that a proper 
understanding of the “I and Other” relationship in the light of Igwebuike 
philosophy will to a very large extent better national and international unity 
and enhance dialogue between people of diverse religious, cultural and ethnic 
backgrounds, and thus, reduce or curb violence in our contemporary society. 

Igwebuike philosophy holds that to “to be” is to live in solidarity and 
complementarity and to live outside the parameters of solidarity and 
complementarity is to suffer alienation. “To be” is “to be with the other”, in a 
community of beings (Kanu web). 

Kanu observes that “Igwebuike as a complementary philosophy understands 
life as a shared reality. And it is only within the context of complementarity 
that life makes meaning. Life as a life of sharedness; is one in which another is 
part thereof. A relationship, though of separate and separated entities or 
individuals but with a joining of the same whole” (web).  This means that, 
whatever affects the other also affects the self. This therefore calls peaceful 
coexistence between the self and the other and mutual complementarity. That 
is why quoting Ekwulu, the author avers that: 

If the other is my part or a piece of me, it means that I need 
him for me to be complete, for me to be what I really am. 
The other completes rather than diminishes me. His 
language and culture make my own stand out and at the 
same time, they enrich and complement my own. In the 
presence of his language and culture, the riches and 
poverty of my language and culture become clear and I see 
that his own and my own when put together form a richer 



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whole when compared to any of them in isolation 
(EkwuluQtd in Kanu web). 

Kanu, therefore, contends that dialogue is what is needed between the self 
and the other. He observes that “To conceptualize identity free of alterity is 
only a few steps away from doom- for although every other is truly other, no 
other is wholly other but a relative and complementary other”. 

The Etymology And Meaning Of Igwebuike 
Igwebuikeetymologically is an Igbo compound word which derives its root 
from three Igbo words: Igwe,Bu and Ike. These three separate words put 
together to make up the word:Igwebuike. These three words can also be used 
in sentence form, by putting them together although as independent words, 
thus making up a complete sentence. Igwe is a noun which means “number or 
population”. Bu is a verb which means “is”. Ike is also a verb which means 
“strength or power”. When put together, Igwebuike comes to mean literally: 
“number is strength or number is power” (Kanu “African Traditional 
Religion” 67). Igwebuike as an ideology derives its origin from antiquity, it was 
first employed by the Igbo traditional philosophers as “a theory based on an 
illustrative statement to teach that when human beings come together in 
solidarity and complementarity, they are powerful or can constitute an 
insurmountable force, and more so, to express their world of relationship, 
harmony, continuality and complementarity. At this level, no task is beyond 
collective capability.” (Kanu, “Igwebuike and the Unity…”web).  
Igwebuike as an Igbo-African philosophy rests on two primary principles: 
solidarity and complementarity. It argues that ‘to be’ is to live in solidarity 
and complementarity, and to live outside the parameters of solidarity and 
complementarity is to suffer alienation. ‘To be’, is ‘to be with the other’, in a 
community of beings (Kanu “African Traditional Religion” 67). Igwebuike, 
therefore, understands the human person as possessing a relational character, 
also as one who is inter-subjective and must necessarily relate with the other 
in order to make a meaningful existence.  
Jean Paul Sartre a renowned atheistic existential philosopher in his work Being 
and Nothingness, argued that authentic interpersonal relation is impossible. For 
him every form of human relation is based on conflict. He observed that One’s 
freedom and subjectivity becomes threatened by the look of the other, and 
beneath the look of the other one feels reduced to an object and alienated. The 
look is thus objectifying and is a threat to one’s freedom and subjectivity. 
(Omoregbe 100-101). Igwebuike discredits Sartre’s argument on the basis that 
as human beings we are social in nature and cannot do without the other. 
Isolation contradicts our nature, but solidarity and mutual complementarity 
enhances our existence. No wonder then, corroborating with Igwebuike, 



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Gabriel Marcel a theistic existentialist also refutes Sartre’s position. Marcel 
(quoted by Omoregbe) insists that “interpersonal relationship is an essential 
aspect of human existence. In fact, it is in the presence of other selves that 
everyman becomes aware of himself. Thus the presence of the other is 
essential to self-discovery, self-awareness and self-differentiation.” (76-7). 
Igwebuiketherefore, agrees with Marcel that the absence of the other creates a 
vacuum in the self that can only be filled through mutual complementary 
relationship with the other. Hence Kanu defines this relation as one in which, 

though of separate and separated entities or individuals but with 
a joining of the same whole. It is a relationship in which case the 
two or more coming together makes each a complete whole; it is a 
diversity of being one with one another. To put the other away 
removes the balance of being. This presupposes a tailor-made-
cloth, measured, cut and sewn to fit into the curves, contours, 
shape and size, peculiarities and particularities of a being. Thus, 
every being has a missing part and is at the same time, a missing 
part (“African Traditional Religion” 68). 
 
 

Prof. Kanu Ikechukwu Anthony, O.S.A: The Proponent of Igwebuike  
Philosophy 

Kanu Ikechukwu Anthony is an Augustinian Friar. He was born 20th 
November, 1981 at Nkwerre. He is of Igbo extraction from Arondizuogu, 
Ideato North Local Government Area, Imo State Nigeria. Though having his 
origin from the Eastern part of Nigeria, Kanu had both his Nursery/Primary 
and secondary school education in the North in Jimeta-Yola, Adamawa state, 
from the following schools: Command Children Nursery and Primary school, 
Demonstration Primary school, Army day secondary school and St. Peter’s 
Minor Seminary, from 1984-1986, 1987-1992, 1993-1994and 1995-1999 
respectively. After his secondary school education, Kanu in responding to his 
call to the religious life saw him join theOrder of St. Augustine, where his 
vocation was nurtured. Thus,Kanu proceeded to St. Thomas Aquinas and St. 
Augustine’s Major Seminaries from 2001-2004 and 2005-2009, where he 
obtained Bachelor of Arts Degree in Philosophy and Bachelor of Arts Degree 
in Religious Studies respectively. After the completion of his formation to the 
priesthood and religious life, in 2009 he was ordained a Catholic priest.  

Kanu after his ordination proceeded to further his studies. He obtained 
master’s degrees in Philosophy (Metaphysics); Religion and Human Relations 
from University of Nsukka, Enugu state and NnamdiAzikiwe University 
Awka, Anambra state from 2010-2015 and 2010-2012 respectively. In 2012, he 



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continued in the same NnamdiAzikiwe University for his Doctorate Degree 
programme in Religion and Human relations, which he obtained in 2015. 

Kanu is a man of great responsibilities and engagements. Apart from his 
religious and pastoral commitments, he served as the Dean of Students at the 
International Bio-Research Institute, Ugwogo Nike, Enugu state and lectures 
in other three different institutions which include: St. Augustine’s Major 
Seminary, Jos; Augustinian Institute of philosophy, Makurdi and Veritas 
University, Abuja. He is also a member of various academic societies like: 
Igbo studies association (I.S.A) USA, Nigerian Philosophical Association 
(NPA), International Society for African Philosophy Studies (ISAPS), 
Association of African Traditional Religion and Philosophy Scholars 
(AATREPS) just to mention but a few.  Also a member of  decision making 
boards like Governing Board, International Bio-Research Institute (IBI), 
Ugwogo Nike, Enugu state; APURIMAC ONLUS (NGO), Jos-Plateau state; 
Board of Trustee, Association of African Traditional Religion and Philosophy 
Scholars (AATREPS), and a host of others. 

In his bid to contribute immensely to the pool of knowledge, Kanu has written 
omnivorously, making impact in various spheres of life through his works, 
especially in the areas of African Philosophy and African Traditional Religion 
(ATR) studies in which he has made an indelible impression through his 
ground breaking Igwebuike Philosophyand other written works, prominent 
among which include: African Philosophy:An Ontologico-Existential Hermeneutic 
Approach to Classical and Contemporary Issues and A Hermeneutic Approach to 
African Traditional Religion, Theology and Philosophy. Kanu so far, has written 20 
books, published 116 articles in national and international peer reviewed 
journals, 120 papers presented at different conferences. This is no doubt an 
indication that Kanu is truly a genius and his contributions in creating 
awareness and imparting positive knowledge cannot be over emphasized. 
Kanu is also the founder and Editor-in-Chief of Igwebuike: An African Journal of 
Arts and Humanities, and Igwebuikepedia: An Internet Encyclopedia of African 
Philosophy. 

Kanu being the proponent of Igwebuike philosophy has made great impact in 
philosophy through its instrumentality.Kanu through Igwebuike has proposed 
a new way of looking at reality, using the lens of solidarity and 
complementarity. His works on Igwebuike among many include,Igwebuike and 
African Ethics, Igwebuike and the Unity of African Philosophy, Igwebuike as the 
Consummate Foundation of African Bioethical Principle, Igwebuike as an Igbo-
African Philosophy of Education, Igwebuike as an Igbo-African Hermeneutic of 
Globalization, 



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Igwebuikecracy:The Igbo-African Participatory Socio-Political System of Governance, 
Igwebuike asthe Expressive Modality of Being in Igbo Ontology. Pertinent issues 
that cloud our contemporary world have been addressed by Kanu using 
Igwebuike. Also, through Igwebuike Kanu has made vital contributions in the 
areas of metaphysics, ethics, epistemology and political philosophy. 
Thus,elevating it to the status of an academic discipline worthy of being 
employed for research in various areas of inquiry for positive impacts on the 
society. 
 

Igwebuike: The Unity of the african Philosophical Experience 
Igwebuikephilosophy forms the basis or unity of the African philosophical 
experience as it promotes an immutable essence of African philosophy in its 
idea of communal living through solidarity and mutual complementarity. The 
tenets of Igwebuike philosophy mirrors and defines the African worldview 
and philosophy. Thus Kanu observed: 

Igwebuike which is the philosophy of complementarity and 
solidarity is the key to understanding African philosophy or the 
unity of African philosophy because ‘the idea of communality or 
complementarity, is a point where African philosophers, not 
minding their differences come to an agreement: that the African 
world is an interactive and complementary ontology. 
(“Igwebuike and the Unity…” web). 

3.3.1. Igwebuike and the Interpretation of African Philosophy 
The African worldview is communal; one’s being can only make meaning by 
virtue of its relationship with the other, within the context of the community. 
This perspective of African ontology, which portrays being as possessing a 
relational character differentiates it from that of the West. Western philosophy 
is predominantly individualistic in nature as opposed to the communal nature 
that characterizes African philosophy. This perspective of Western ontology is 
succinctly expressed in the dictum of Descartes thus “I think therefore I am.” 
On the contrary, Mbiti expressed the African perspective in his dictum thus “I 
am because we are and since we are therefore I am.” (108). Hence Mbiti and 
the host of African philosophers understand man as a being that is not totally 
independent, but necessarily needs the other to exist. Also, for them man’s 
being cannot be meaningful in Isolation, but only in a community of beings. 
Hence Igwebuike as an African philosophical ideology mirrors this African 
worldview of communal existence as it buttresses that, “to be is to live in 
solidarity and complementarity and to live outside the parameters of 
solidarity and complementarity is to suffer alienation. To be is to be with the 
other, in a community of beings” (Kanu “Igwebuike and the Unity…” web). 
Igwebuike philosophy also holds that one does not achieve his goal as an 
individual, but only through the community. The individual gains his identity 



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only through mutual coexistence with the other. The existence of others 
assures one of their solidarity and complementarity without which he/she 
cannot be. Existence for the African therefore, implies co-existence with the 
other through mutual complementarity and solidarity. Hence Igwebuike 
which bases its tenets on these principles of solidarity and complementarity, 
serve as the “key to understanding African philosophy.” (Kanu “Igwebuike 
and the Unity…” web) 
As an ideology, Igwebuike does not limit itself within the material or physical 
sphere alone, but goes beyond to include the spiritual sphere. Thus it “goes 
beyond the human world to speak of the modality of being or the entirety of 
reality, including the inanimate and spiritual worlds.” (Kanu “Igwebuike and 
the Unity…” web). 
 
Igwebuike as an Ordered Relationship 
Igwebuike which means literally as “number is strength” does not designate a 
disordered relationship but rather an ordered relationship. It is not “a 
philosophy of the ‘mob’, as ‘igwe’ which means large number of people may 
suggest” (Kanu“Igwebuike as the Unity…”web). It refers to a relationship that 
is founded or built on mutual trust, dialogue, respect and regard for one 
another. Also the solidarity Igwebuike proposes is one that tends towards a 
good cause. Thus Kanu opines: 

Igwebuike is an ordered relationship. It is a relation guided by 
the Igbo-African principle: egbebereugobere (let the kite perch, let 
the eagle perch)….the idea of Egbe (kite) and Ugo (eagle) speaks 
of a variety of positions, personality, creed, culture, etc, and in 
fact, differences in life, which is found in the world, and yet must 
coexist together. ….when the Egbe castigates and condemns the 
Ugo, it thinks that it is making progress; it is rather alienating 
itself because the being of the Ugo has an existential and 
fundamental contribution to the being of the Egbe. It is such that 
when Egbe kills the Ugo, the Egbe also kills itself. …when the 
Egbe and Ugo harness their energies towards a common project, 
need and desire, they can constitute an insurmountable force in 
pursuing their collective vision. Only then can they overcome 
their collective difficulties.(Kanu“Igwebuike as the Unity…”web). 

Ontological Foundation of Igwebuike 
According to Lawhead, ontology refers to the study of the generic features of 
being, as opposed to the study of the particular things that exist. Ontology is 
concerned with such questions such as “what is most fundamentally real?” 
“What does it mean to exist?” and “what is the structure of reality?” (576). 
Also according to the Wiktionary English dictionary, ontology is the branch of 



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metaphysics that addresses the nature or essential characteristics of being and 
of things that exist; the study of being qua being. 
The ontological foundation of Igwebuike philosophy is the African cosmos. 
The African cosmos comprises of the spiritual and the physical worlds. The 
spiritual world representing that of the supreme being, spirits and the 
ancestors, and the physical world comprising of the human being, animate 
and inanimate objects. These two worlds interact and complement each other. 
Unlike Plato who bifurcated reality into the world of forms (immaterial) 
world and the physical (material) world, with the physical world comprising 
of mere shadows and incompatible with the world of forms. The African 
cosmos is not bifurcated, both the physical and spiritual world interact 
harmoniously and enjoy mutual benefits from each other. Thus, Kanu 
buttressing on the relationship that exist between the physical and spiritual 
worlds observed that in the African cosmos,  

The spiritual and physical dimensions overlap and harmoniously 
interact. In this interaction, man communes with God, the 
divinities, the ancestors and vice versa. While the ancestors do for 
human beings what they cannot do for themselves, human beings 
do for the ancestors what they cannot achieve by themselves. This 
interactive capacity … has instilled a strong sense of community 
among Africans, with an intricate web of relationship between 
the living, the dead and the yet to be born. (“Igwebuike and the 
Unity…” web). 

This relationship, solidarity and complementarity that characterize the 
existing feature of being in the African cosmos and worldview make up the 
ontological foundation of Igwebuike philosophy. 
 
Igwebuike as the Intricate Web of African Philosophy 
Igwebuikeis seen as an intricate web of African philosophy because as a 
“relational and complementary principle it has remained constant in the midst 
of the changes in the history of African philosophy, and has continued to 
persist through changes.” (Kanu “Igwebuike and the Unity…” web). 
Igwebuike in portraying being as having a relational character advocates for 
solidarity, complementarity, harmony and communal living, which forms the 
immutable essence of being in African ontology. 
African philosophers throughout the ages, for example Tempels, Kagame, 
Senghor, Nyerere, Mbitit, to mention but a few,  have argued in support of the 
fact that “being” in African ontology is defined and identified by nature of its 
relationship or solidarity and complementarity with others. These 
philosophers, hence argue that “to be is to be with the other” and they see 
being as belonginess.   



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Therefore, the relational, communal and coexisting nature of the African 
world makes the principles of solidarity and mutual complementarity 
indispensable. Hence these principles which define Igwebuike philosophy 
constitute an intricate web of African philosophy because “the idea of 
communality or complementarity, is a point where African philosophers, not 
minding their differences, come to an agreement: that the African world is an 
interactive and complementary ontology.”(Kanu“Igwebuike and the 
Unity…”web). 

Igwebuike as an Ethics of a Shared Humanity 

Igwebuike places communalism at the core of African ethics, making African 
ethics a morality that is understood in relation to the other. As an ethical 
ideology that encourages communal living, Igwebuike expresses the capacity 
to be compassionate in relation to the other. It encompasses reciprocity, 
dignity, harmony and humanity in the interests of building and maintaining 
community. Unlike Western ethics that promotes individualism and 
sometimes prize selfish interest above altruistic behaviours, Kanu observes 
that: 

Igwebuike goes beyond the self, to feel the pain of the other as 
though it were my pain, the redemption of the other as though it 
were my redemption. It speaks more of our interconnectedness 
and interrelatedness and the responsibility we have towards each 
other. It presents my humanity as being inextricably bound in 
your humanity. The consequence therefore becomes that I am 
diminished when others are humiliated and oppressed. ( Kanu 
“Igwebuike and African Ethics” web). 

Igwebuike also “emphasizes the strong connection between moral rules and 
the type of communal kinship relationships that exist among African 
societies.” (Kanu “Igwebuike and African Ethics” web).Hence a person’s 
action, whether good or bad, has implications and effects either positive or 
negative on the other members of the community. Thus it is the duty and 
responsibility of the community in rooting out evil and also helping each 
member to live morally good lives. Therefore as an ethics of a shared 
humanity and also as an African ethical theory, Igwebuike reflects a 
community based morality in which a person is said to be ethical only in 
relation to others or to the community.  
 
 
 



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Igwebuike and the Essence of Being Human 

The philosophy of Igwebuike is based on the values of humanness, caring, 
respect for others, compassion, mutual helpfulness, collective responsibility, 
reciprocal obligations, interdependence etc. (Kanu, “Igwebuike and African 
Ethics” web). It recognizes three attributes of being human: human dignity, 
human equality and universal brotherhood/sisterhood. 

a. Human Dignity: For Igwebuike philosophy, human dignity is one of the 
immutable attribute of being human. Igwebuike contends that the human 
person has a relationship with the Divine, which makes man a theomorphic 
being, and hence human life is understood as coming from God. This 
relationship between human beings and God is what accords them their 
dignity. 

Igwebuike been an Igbo-African philosophy adopts the Igbo concept of 
human life, which argues that human life is from God. Thus, in Igbo culture 
“when a child is born it is taken to be a gift from God. The life of a child is not 
attributed to biological fact of conception because every child has existed in an 
antecedent world of a divine master.” (Kanu “Igwebuike and African Ethics” 
web). 

Therefore human dignity, which must be respected by all, is due to the 
relationship between God and humans. It is obligatory to respect the dignity 
of the human person. Kanu avers that “the dignity of the human person, who 
must be treated by the other with respect and the moral responsibility 
expected from him or her, is fundamentally bound to his or her divine 
relationship.” (“Igwebuike and African Ethics” web). 
 
B. Human Equality: Kanu opined that “the African idea of human equality is 
directly linked to her concept of God as the father of all.” (“Igwebuike and 
African Ethics” web). God in African ontology is conceived to be just and fair, 
impartial and treats everyone equally. This idea of equality does not water 
down the reality of hierarchy, rather equality in this sense does not imply 
“placing everyone on the same level but giving everyone his due place: thus, 
children must respect their parents because of the precedency that age and 
experience gives to them.” (Kanu “Igwebuike and African Ethics” web). 

C. Universal Brotherhood/Sisterhood:Igwebuike concept of universal 
brotherhood/sisterhood is hinged on the fact of our common existence as 
human beings, which by virtue of it, we shear common interest. Kanu 
observes that “The idea of universal brotherhood and sisterhood is based on 
the African worldview which understands human persons as having a 
common origin, common world-view, common language, shared culture, 



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shared race, colour, habits, feelings, hopes, desires, values, common historical 
experience and a common destiny.” (“Igwebuike and African Ethics” 
web).Thus Igwebuike philosophy argues that as brothers and sisters, “it is 
meant that the other is part of me. If the other is part of me, he or she is 
treated with respect and love, for to treat the other otherwise is to diminish 
myself.” (Kanu “Igwebuike and African Ethics” web). Therefore, Igwebuike 
proposes virtues like hospitality, generosity, empathy, sympathy, compassion 
etc.Which can help us live out this universal call of brotherhood and 
sisterhood. 

The Tiv-Fulani Crisis Of Taraba State: An Insight 
 
The Tiv People 

The Tiv people are an ethno-linguistic group or ethnic nation in West Africa. 
According to Eduwardo (quoted by Ushe) the word Tiv has a triple meaning. 
Firstly, it is the term that designates the people as an ethnic group. Secondly, 
it refers to their language. Thirdly, it refers to the one ancestral father, Tiv, to 
whom all Tiv people trace their common ancestry. (5). The Tiv number 
approximately 10,000,000 individuals in Nigeria and Cameroon. In Nigeria, 
most speakers are indigenous to Benue, Nasarawa, Plateau and Taraba 
states,with millions of speakers also in Cross-River, Kaduna, Adamawa, 
Lagos, Oyo States and Abuja Federal Capital Territory. They depend on 
agricultural produce for commerce and life. They are predominantly 
Christians, while a few belong to the Tiv Traditional Religion. (“Tiv People” 
web). 

The most distinctive feature of Tiv cultural heritage is found in their 
singularity of language. They have one dialect which is understood by all 
members of the tribe despite an occasional difference in pronunciation, this 
serves as a spontaneous vehicle with which to mobilize themselves easily and 
quickly towards a common objective.(Tyough web.) 

Accord to Torkulathe origin of the Tiv people and early history is covered by 
three theories of origin. These are theCreation, Bantu and Family theories of 
origin. 

The creation theory: the creation of the world (tar) is attributed to God 
(Aondo). In Tiv mythology, Aondo (God) had created the world and settled 
closer to it until He was hit with a pestle by a woman who was pounding 
food. In response, He moved into the sky (KwavAondo) which is his present 
abode. Though there are different versions of the creation theory, and there 
does not seem to be any particular sequence in the creation process, in at least, 
one version Takuruku rather than Aondo is argued to have been responsible 



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for creation. In all the versions however, Swem is identified as the “place” of 
“creation”. 

The Bantu Theory: this theory is the one most appropriated by many 
scholars. It argued that the Tiv are Bantu people and speakers of a Bantu 
related language. R. C. Abraham (quoted by Torkula) in his work “The Tiv 
People” argued by giving sixty seven (67) word list showing “similarities” 
between Tiv language and the language of “Bantu Nyanza” in present day 
Malawi. Additional evidence of the “Bantoid” origin of the Tiv was provided 
by Abraham in the form of shared traits in dance, physique and worship with 
other central African groups (16). Ushe confirms this theory of origin when he 
asserted that Bantu was an industrious man, who had many  children 
including Butel (white man) and Uke (non-Tiv), with Tiv as the last born, and 
one who was most loved by their father.(6) 
 
The Family Theory: aside from the Bantu theory another theory upon which 
arguments about the origin of the Tiv are based is the family theory. In 
outline, the theory traces the origin of all “Tiv people” to one man, thus 
members of a “single family”. Torkula observes that Tiv is identified in some 
versions of this theory as father of all Tiv people while in other versions; it is 
Takuruku, Anyamazenga, Karagbe, Shon, Gbe, Akem or Awange who is the 
founding father. Whoever the founding father was, the genealogy of the 
group is hinged on two of his children. These are Ipusu and Ichongu. Ipusu 
begot Shitire, Kum, Kpar and Tongov. While Ichongo begot Gondo, Ikyura, 
Nongo, Ihar, Mase and Turan.These children of Ipusu and Ichongu constitute 
the clans of the Tiv people today, and from them all the Tivs came forth as the 
claim holds. 
 
The various theories of origin of the Tiv people points to Swem and Central 
Africa (Congo) as the places of origin of the Tivs. While others hold unto to 
Swem as the place of origin, others insist that it is Congo. But the Swem 
version is problematique as no one has been able to locate the place called 
Swem, which makes it sound more of like a myth. Thus, the Congo version 
seems more plausible. Hence, this study considers Congo as the place of 
Origin of the Tiv, where they then migrated to their present places in Nigeria 
and Cameroon. Gbor (quoted by Nyityo) asserted that the migrant Tiv coming 
from their original home-land in Congo passed through Swem where they 
settled for some time before arriving at their present middle belt domicile in 
Nigeria (14). This version contrary to other versions, speaks of Swem as only a 
place where the migrant Tiv rested during their migration from Congo to their 
present homes. The Tiv people migrating from Congo came to settle in the 
Benue Valley around 1750 A.D. (Tyoughweb). 



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Tiv operated an egalitarian society and power was wielded through collective 
responsibility and consensus was the means for conflict resolution. The Tiv 
had no central authority; they had mainly a fragmentary social and political 
organization with the family as the main unit of political organization. It was 
with the coming of the Europeans that central rulership was introduced 
among the Tiv people. (Tyough web). 
 
The Fulani People 

The Fula people known as Fulani in Hausa language is an ethnic group in 
Africa, but predominant in West Africa. They can be found also in northern 
parts of Central Africa, including Sudan and Egypt. The Fulani are 
traditionally a nomadic, pastoralist and trading people, herding cattle, goats 
and sheep across the vast dry lands of their domain.According to Buah 
(quoted by Maina) the estimated population of the Fulani stands at about 
eight million nomadic Fulani (Fulani Baroro’en) and 16 million settled Fulani 
(Filaningida) (1). They are considered to have lighter skin and straighter hair 
than their other African counterparts. 

Historians vary in their assertions concerning the origin of Fulani. 
Nevertheless many of them have come to consensus that the history of the 
Fulani seems to begin with the Berber people of North Africa around the 8th 
or 11th century AD. As the Berbers migrated down from North Africa and 
mixed with the peoples in theSenegal region of West Africa the Fulani people 
came into existence. Over a thousand year period from AD 900 - 1900, they 
spread out over most of West Africa and even into some areas of Central 
Africa. (Modibbo web). 

The Fulani were the first group of people in West Africa to convert to Islam 
through jihads, or holy wars, and were able to take over much of West Africa 
and establish themselves not only as a religious group but also as a political 
and economic force. They are the missionaries of Islam and continued to 
conquer much of West Africa. As they conquered different towns and people, 
they took captives who became their slaves. These slaves adopted the culture 
of the Fulani and worked their fields (Maina 4). 

The Zenith of Fulani influence in West Africa was noticed in 1804 when 
UsmandanFodio – a studious and charismatic Muslim Fulani scholar staged 
his famous Sokoto Jihad. He began by preaching a reformist ideology in the 
Hausa kingdoms. This was climaxed in 1804 when viewing himself as God’s 
instrument, UsmandanFodio preached against the Hausa kings who he 
claimed were not following the teachings of the Prophet. The Jihad also had a 



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political undertone as demonstrated in the attack on the well-established 
Muslim kingdom of Bornu. The economic cause of the Jihad had to do with 
the resentment by the cattle Fulani of what they considered to be an unfair 
cattle tax called Jangali. One of the major effects of the Jihad was the creation 
of a powerful Sokoto caliphate whose authority was established over cities 
like Kano and Zaria and whose rulers became emirs of provinces within the 
Sokoto caliphate. This probably explains why the motto of Sokoto State is 
“born to rule” and the Sultan of Sokoto, the religious leader of all Muslims in 
Nigeria. (Maina 4-5). 

Taraba State 
Taraba State is one of the 36 states of the Federal Republic of Nigeria. It is 
named after River Taraba, a river that transverses the central part of the state. 
Intense military politics under the regime of General Ibrahim Babangida led to 
the creation of Taraba State out of the defunct Gongola State on 27 August 
1991. Taraba State is bounded in the west by Plateau State and Benue State 
and on the eastern border by Adamawa State and the Republic of Cameroon. 
On the northern border are Bauchi and Gombe states. Taraba has been rightly 
nicknamed nature’s gift to the nation because of the abundant natural 
resources the state is endowed with. The agrarian nature and rich alluvial soil 
found in most parts of the state makes Taraba conducive for cultivating all 
types of food and cash crops such as cassava, yams, potatoes, cocoyam, rice, 
maize, coffee, tea and cocoa. The state has vast lush grassland that supports 
cattle grazing, while the various rivers/lakes hold great potential for the 
development of fisheries.(NSCAN 10). 
Taraba State has sixteen LGAs, and according to the 2006 census figures 
released by the national population commission, the total population figure of 
Taraba State stands at 2,300,736. Research has shown that about 55% are 
Christians, 32% Muslims, 12% African Traditional Religion adherents and 1% 
self-acclaimed free thinkers (NSCAN 11).There are over 80 indigenous ethnic 
groups in Taraba state. Some of these ethnic groups include Mumuy, Ichen, 
Wurkum, Mambilla, Kuteb, Tiv, Chamba, Jukun, Fulani, Jenjo, Kunini etc. 
(“Taraba” web). These diversities in religion, tribe and ethnic group reveals 
the pluralistic nature of Taraba state. 
 
 
The Phenomena of Taraba State Crises: The Tiv Story 
The Tiv people of Taraba state are found predominantly around the central 
and southern parts of the state. According to Gaadi the Tiv people are the 
second largest ethnic group in Taraba state next to the Mumuye people. (web). 
The Tivs have a long history in Taraba state and are said to have coexisted 
peacefully with their neigbours in the state during the pre-independence era. 



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In fact there is history of corroboration between the Tiv andJukun people to 
ward off the invasion of enemies before the arrival of colonial administration. 
This peaceful coexistence between the Tiv and their neighbours continued 
until when by 1960, post-independence political arrangements and the 
creation of new states led to hostilities between them and other ethnic groups. 
(NSCAN12).Vaaseh (quoted by NSCAN) explains that: 

Trouble started in 1976 when Benue and Gongola states were 
created. The Tiv and the Jukun ethnic groups felt the states were 
created for them. Consequently, it was alleged that the Jukun 
ethnic group led by the then administrator of Wukari Division, 
Mallam Ibrahim Sangari led a band of arsonists to attack and 
burn down Tiv villages. They argued that since Benue was 
created for the Tiv, Gongola was created for the Jukuns; hence the 
Tiv were to relocate to Benue state. (12). 

Since then the Tiv people of Taraba have not experienced any peace in the 
state and their history has been crowded with series of crises between them 
and other ethnic groups.  
Gaadi presents the Timeline of Tiv-Taraba crises thus: Tiv/Jukun crisis of 
1960, 1981, 1987, 1991, 1992, 2001, 2007, and 2011; Tiv/Fulani/Jukun crisis of 
1989; Tiv/Kuteb crisis of 2006(Web).And finally, the ongoing Tiv/Fulani crisis 
which began in 2013. Most of these crises are hinged on political, religious, 
ethnic and indigenship problems.  
The letter written by the Tiv ethnic group to the then governor of Gongola 
state Col. YohannaMadaki, says it all, as it succinctly points out the plights of 
the Tiv-Taraba, these include: the non-recognition of Tiv as indigenes of the 
state, non-recognition of Tiv traditional rulers, denial of employment 
opportunities at the local government level, denial of scholarship 
opportunities, change of names of Tiv towns and settlements to Jukun or 
Hausa names etc. (NSCAN 12). 
 
The Tiv-Fulani Crisis In Taraba State 
There are many controversies surrounding the Tiv/Fulani crisis in Taraba 
state. This is because, the reality of the crisis is open to diverse interpretations, 
and as such different schools of thought have their take on the issue. Some 
people view it from the religious perspective due to the harm it has done on 
religion, and thus tend to name it a religious crisis. Others view it from the 
political perspective and thus point accusing fingers on the political elites for 
inciting the crisis. Some others hold unto to economic, resources and 
environmental problems, and thus give it a colouring of struggle over scares 
resources by the parties. This research will take an eclectic stand in order to 
have a full grasp of the truth surrounding this crisis, because each of the views 
present a fact about this menace that cannot be disputed outrightly.  



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Gist on the Tiv-Fulani Crisis from 2013-2017 
The ongoing crisis between the Tiv peopleand the Fulani herdsmen in Taraba 
state is saidto have erupted in 2013. This crisis has affected the whole state, 
but predominantly the central and southern parts of the state because of the 
dense population of both the Tiv and Fulani people in these regions. The local 
government areas directly affect by this crisis include: Gassol, Bali, Gashaka 
(central Taraba); Donga, Takum, Wukari and Ibi (Southern Taraba).  
 
According to Awoshiri’sreport, the Tiv/Fulani crisis all began on the 25th of 
July, 2013 around Sarkin Kudu district in IbiLGA. As the news of the 
abduction of one Damisa by the Tarokpeople, infuriated the Fulani who began 
attacking, killing people and destroying properties. Despite the quick 
intervention of the Local Government Chairman, AlhajiAdamuIshaku, who 
visited the town two days after the event, the worse happened when a village 
named Nahuta within Sarkin Kudu vicinity was attacked on July 28 that year, 
a day after the Chairman’s visit. The news got to Sarkin Kudu and was taken 
over by hoodlums (Muslims), who went on a rampage, attacking Christians. 
After this incident, there was relative peace, until the second round of the 
crisis resurfaced again on October 8, 2013 when two Tiv okadayouths were 
attacked and killed by the Fulanis in the same area of Sarkin Kudu 
(Awoshiri2-3).Other sources like Unity News and Nigeria Conflict Security 
Analysis Network (NCSAN) reported a later date for the emergence of the 
crisis. According to these sources the Tiv/Fulani crisis began in December, 
2013. Tyopuusu and Ugbidye avers that it started in “Ibi town in what was 
seemed to be a religious crisis which broke out in the ancient town, leaving 
dozens dead and property destroyed.” (1).  
According to Awoshiri’s report, the second phase of this crisis started in a 
neighbouring village of Azege in Benue state, a riverine border town between 
Benue and Taraba state down KwatanSule side, on January 14, 2014 when the 
Fulani herdsmen had some misunderstanding with the natives (Tiv) of the 
place over grazing field. With the misunderstanding, the furious Fulani 
herdsmen attacked Tiv villages including Awashuwa and Tse-Jibo, killing 
four Tivs. (4).Since after these attacks, many other more destructive attacks 
have followed, leading to the annihilation of lives and properties. 
 
Awoshiri presents the Timeline of some Fulani herdsmen attacks in southern 
Taraba in 2014 as follows: 

• On March 3, 2014, the Fulani invaded Sevav, a village in 
Mbawar,Gaambe-tiev under Chinkai District of WukariLGA killed 
about four persons. 



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• On March 5, 2014, they attacked Kinekaa village, killing and destroying 
properties. The Fulani herdsmen continued their attacks on the Tiv 
people, destroying the whole churches under Agan Enlarged Christian 
Community (ECC); John Bosco village, TseAweela, TseAkaabo and 
TseAgere villages were equally attacked with people killed, displaced 
and everything destroyed. 

• On March 11, Fulanis attacked Sevav for the second time. On this fateful 
day they combined it with TseAvaan and TseDoki and ensured that no 
stone was left on top of another. TseKwaghneer was burnt down on 
March 12, followed by TseIortema on the 13th. Also in the same month 
of March the Fulanis attacked TseAkue near Tor-Damisa area in Donga 
LGA. 

In IbiLGA attacks were launched on Tsurkpa, Audu, Gazor and Moti villages, 
reducing them to nothing. Also, Igbogodo a village under WukariLGA was 
destroyed. (4-6). 
 
Another source, the Nigerian Security, Conflict and Analysis Network 
(NSCAN) also reports the findings on Tiv-Fulani crisis. The NSCAN 
conducted a four month (April-July 2015) in-depth research into the violent 
conflict in Taraba state, looking at the period from 2013-2015. Even though the 
research of the NSCAN is not exclusive to the Tiv people alone because it 
considers all affected by the herdsmen attack, neverthelesstheir findings are 
vital to this research as greater percentageof their work presents data of 
herdsmen attacks on the Tiv people who are the major victims. This assertion 
is confirmed as the report has it that “particularly the Tiv ethnic group, have 
been systematically victimized, to such an extent that questions are beginning 
to be raised as to whether such atrocities can be termed genocide.” (6). 
 
The NSCAN report has is that more than 1,484 Christians have been killed 
and 2,388 injured from the herdsmen attacks on the central and southern 
region of Taraba state. On the number of internally displaced persons (IDPs) 
the report also revealed that about 11,898 IDPs are living in IDP camps within 
the state, while 12,664 IDPs are being hosted in IDPs camps in Benue state. 
Still other IDPs about 10,000 are settling in villages and towns around Toungo 
and Lukti on the Nigeria-Cameroon border in Adamawa state. Finally, on the 
number of churches and properties destroyed, the  NSCAN report has it that 
in Donga, Takum, Wukari and IbiLGAs (Southern Taraba) as well as Bali and 
GassolLGAs (Central Taraba), about 171 churches, 314 houses, 39 shops and 
businesses of Christians have been destroyed, as well as many fields, goods 
and other possessions.  
 



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Table showing details of the Fulani herdsmen attacks in central/southern 
Taraba from December, 2013 – 14 July, 2015. 
S/N NAMES OF 

LGA 
PEOPLE 
KILLED 

PEOPLE 
INJURED 

CHURCHES HOUSES 

1 BALI 246 462 9  

2 DONGA 226 311  14 

3 GASHAKA 65 122   

4 GASSOL 275 569 101 239 

5 IBI 175 227 10 24 

6 TAKUM 125 219 2  

7 WUKARI 378 478 49 37 

 TOTAL 1484 2388 171 314 

Excerpt from NSCAN report 2015. 
 
In June, 2016 Unity News reported that “more than 211 persons… have lost 
their lives in coordinated attacks by armed herdsmen in the state.” (1).And 
Vanguard on 19 December, 2016 reported the killing of no fewer than 18 
persons in the Tiv and Fulani clash in Dan Anacha, GassolLGA.(Nkomweb). 
 
The details presented above on the Fulani herdsmen and Tiv crisis does not 
cover in totality every reality of the crisis, it is only a glimpse of what had 
taken place. Also, with the crisis still an ongoing phenomenon, it is impossible 
to give the complete details because every now and then fresh attacks are 
carried out. 
 
Causes of the Tiv-Fulani Crisis 
The Tiv-Fulani crisis is attributed to several factors which are said to have 
ignited it. These causes are not exclusively accepted by all, thus different 
schools of thoughts are divided in their views on what the actual cause or 
causes of this crisis are. Below are the alleged causes: 
 
Contestation over land: some people attribute the cause of Tiv-Fulani crisis to 
the issue of land. The government, Journalist and other political and 
Traditional heads are the major proponents of this view. The Secretary to the 
State government, Anthony Jellason confirmed this claim when he asserted 
that the killings are hinged on land usage. The Chairman of the Muslim 
Council of Taraba Mr. InuwaJauroManu,also believes that the conflict is about 
land. He observes that “the original inhabitants of those areas don’t want 



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people coming from other places to settle in the area and this is the cause of 
the crisis.” (Tyopuusu and Ugbidye1; 3). 
 
The contestation over land between the parties is said to have been caused by 
a couple of factors which has forced the Fulani herdsmen to migrate from 
other places to the central and southern region of Taraba State in search of 
pastures. These factors include the Boko Haram insurgency and the current 
problems of environmental degradation from deforestation and low rainfall in 
the North, resulting to desert encroachment, soil erosion, shortage of water 
and low vegetation. These unfavourable conditions have forced the Fulani 
herdsmen to migrate to Taraba state, which has plenty vegetation, with 
abundant rainfall and arable land for cultivation and grazing. (NCASN 50). 
 
Religious Factor:“… religion which was meant to be the basis of our togetherness 
and tolerance today sows instead the seed of discord and hate.” (Ngare 145).Religion 
is another factor thought to have prompted this crisis.This school of thought 
opines that the crisis is borne out of the Islamic agenda to dominate and take 
over the state, thus envisaging the Tiv people who are 99% Christians to 
constitute the major stumbling block in actualizing this agenda, the herdsmen 
attacks is concentrated on Tiv in order to do away with their major obstacle. 
Thus, the proponents of this school of thought reject the first claim which 
hinged the sole cause of this crisis to contestation over land between the Tivs 
and the Fulanis. 
 
Furthermore the claim that the Tiv/Fulani crisis is religiously motivated is 
backed up by the nature of the attacks carried out by the supposed Fulani 
herdsmen, which is centered on the destruction churches and Christian 
worship centres. The Catholic Bishop of Jalingo Charles Hammawa reported 
that about 300 outstations and 6 parishes have been vandalized and burnt 
down. (Justine and Ugbidye1). 

 

Political Factor:“it is said that politics is a dirty game, but I say politics is not dirty 
rather politicians are.” (Kamai). It is a fact that Nigerian politicians manipulate 
and employ every means at their reach in other to acquire power. It is against 
this backdrop that the Tiv/Fulani crisis in Taraba state is suspected to be 
politically manipulated by some political bigots who are after power and not 
the well-being of the people.Thus some people are supposing that the crisis 
was ignited by Muslimsin otherto displace the Tiv people who are 
predominantly Christians so that they will not be able to register for their 
voters’ cards, therefore automatically disenfranchised. This is alleged to be a 
plan intended to seize power from the Christians (Awoshiri 8). This claim 



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however tends to portray some truth as 70% of the atrocities committed in this 
crisis took place in the period of the general elections (NCASN 16). 
Corroborating with this claim, the president of Tiv Cultural and Social 
Association (TCSA) Hon. James Nungwa aversthat “from all indications, the 
displacement of Tiv people in central and southern parts of the state was 
borne out of the inordinate ambition of some overzealous politicians to grasp 
political power in 2015 general election.”(Nungwa 1). 

Ethnic Factor:“… communal clashes have escalated simply because there are people 
who think they can take advantage of sentiments of ethnicity to deliberately fuel 
crises.”(Ngare 146).The problem of ethnic rivalry has sparked a lot of inter-
ethnic crisis among different ethnic groups in Nigeria.Gudaku observed that 
“the virus of ethnicity has poisoned our blood, to the extent that we think of 
ourselves in terms our ethnic identity over and above any other thing.” (67). 
Thus the problem of ethnic divide cannot be left out in discussing the causes 
of Tiv/Fulani crisis in Taraba state.The Fulanis who are nomadic cattle rearers 
and the Tiv who are agrarians are rivals to each other. Their conflicting 
interests in the animals and crops respectively, yield contending ills and the 
perpetration of skirmishes every now and then. (Azuanan.p) 
 
IndigeneshipvsSettlership Syndrome:Odigbo gave a sharp distinction 
between an indigene and a settler when he averred “an indigene is one who 
claims to be the ‘son’ of the soil, a recognizedcitizen of a given space while a 
non-indigene or settler is a stranger, a migrant who does not have rights of 
occupancy” (6). The demarcation between indigenes and settlers has resulted 
to lot of crises among Nigerians. People suddenly find the mere presence of 
the other the most intolerable phenomenon to condone, let alone appreciate. 
This has led to systematic elimination of the perceived or imagined ‘enemy’ 
from political and economic equations. In extreme cases, physical attacks 
come handy to drive home the feeling of those who, in the present, lay claim 
to be the sons and daughters of the soil. (Gudaku 73). The Tiv-Fulani crisis can 
also be liken to have derived its root from the indigene and settler problem 
which has tormented the Tiv people in the state for a long time now. The Tiv 
people are considered settlers and not indigenes of Taraba state, by their 
neigbours from other ethnic groups within the state.  This claimthat the crisis 
could have result from the branding of the Tiv people as settlers is affirmed by 
the attitudes of the local chiefs mostly of Fulani extraction who have laid 
claims to lands and possessions belonging to the displaced Tiv in other to 
hinder them from returning to their homes. Shimave observes that “some of 
these fellows have conspired in claiming parcels of land that the Tiv returnees 
are claiming belonged to their grandparents and so they wish to have them 
back now.” (6). 



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The Effects of the Tiv-Fulani Crisis 
The Tiv-Fulani crisis has exacted series of negative effects on the both parties, 
especially the Tiv people who are the weaker party and the receivers of the 
atrocities meted on them by their rivals. There are legion of effects resulting 
from this crisis which include: 
 
Internally Displaced Persons (IDPs):Gudaku defined IDPs as “those who are 
fleeing violence and seeking safety but within borders of their own country.” 
(96). The Tiv-Fulani crisis has resulted to the displacement of a many people, 
forcing them to abandon their homes, business, farming activities and other 
means of livelihood. According to report of NSCAN, about 11,898 IDPs are in 
IDP camps within Taraba state, 12,664 IDPs from Taraba state are taking 
refuge in IDP camps in Benue state and about 10,000 IDPs are taking asylum 
in the Nigeria/Cameroon border in ToungoLGA of the Southern part of 
Adamawa state. (30-2). Thisdata covers only from December, 2013 to July, 
2015 only. Thus this shows the magnitude of the harm done by this crisis. 
Another painful truth about these IDPs is the fact that the government is 
showing little or no concern about their welfare. Unlike their fellow 
counterparts in Adamawa, Yobe, Borno states, the IDPs in Taraba state have 
continued to wallow in pains without Federal government support. 
(Tyopuusu and Ugbidye 1). 
 
Destruction of lives and properties:The Tiv-Fulani crisis has led to the loss of 
innumerable lives of men, women and children, as well as the destruction of 
properties. The NSCAN research revealed that more than 1,484 have been 
killed and 2,388 persons injured from the crisis,with about 314 houses, 39 
shops, many fields, goods and other possessions destroyed, in just within the 
span of December, 2013 to July, 2015. Added to this is also the destruction of 
15 complete family compounds with many houses and properties. (34). 
Tyopuusu and Ugbidye reported in Unity News that only in 2016, more than 
211 persons lost their lives from coordinated Fulani herdsmen attacks. (1). 

 

Educational effect: the Fulani herdsmen attacks which has led to the 
displacement of the Tiv people, destruction and vandalisation of school 
structures, bringing to halt farming activities and  other businesses which 
provides the enablement in training children in schools, has brought about the 
termination of education and dropping out of schools by students and pupils. 

This conflict has also led to the shutting down of most schools in the affected 
areas as a preventative measure to stave off the outrageous attacks of 



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slaughtering innocent and harmless children. The fact remains that these 
children for no fault of theirs are denied a solid foundation of their future and 
well-being.  

Economic and social effects: With the advent of this crisis between Fulani 
herdsmen and the Tiv people who are predominantly farmers, there have 
been shortages in food production and circulation, owing to the fact that 
farming activities have been brought to a halt as most local farmers have been 
displaced by the Fulani herdsmen. This has caused high price of food in the 
market and even absence of some, due to the in ability of Tiv farmers to 
engage in their farming activities. Hunger is also on the increase as others 
cannot afford food for themselves due to the expensive nature, other crimes 
like stealing is also on the increase because of the hardships and sufferings 
resulting from the crisis which has left others with no other option. 

Religious Effect: with the advent of Tiv-Fulani crisis also, religious activities 
have been slowed or come to an end in affected areas. The NSCAN reported 
that about 171 churches have been destroyed by the crisis. (34). The Bishop of 
Jalingo Diocese Most Rev. Dr. Charles Hammawa also revealed that the crisis 
has forced the closing down of 6 parishes while over 300 Catholic outstations 
have been burnt down or vandalized. (Tyopuusu and Ugbidye 1). 

 

Seizing of Tiv Farm lands: one of the realities of the Tiv-Fulani crisis is the 
fact that farmlands and fields of the displaced Tiv people are taken over by 
the Local Chiefs (Mai anguwas and Dekechis) and given to other persons. 
Shimave affirms this thus “…since the Tiv people fled for safety, some of the 
local chiefs who are mostly of Fulani extraction have laid claim to their land.” 
(6). These local chiefs are using the crisis as an opportunity to seize land 
belonging to the Tiv people to offer it to other people from other places. Unity 
News also reported that there is “influx of strange people into the state who 
are now said to be occupying lands belonging to the displaced people in 
Gassol District of Gassol and Bali LGAs.” (3). 

 

Widowhood/Orphaned Children: these are effects that are evident in almost 
all crises. Widowhood is “a state of a loss, either of a husband or a wife.” 
(Gudaku 101), while an orphan is “child whose parents are dead” (Oxford 
Dictionary). The crisis between the Tiv and Fulani herdsmen in Taraba state 
has left a lot of people widowed and numerous children as orphans. Those 
affected by these are forced to live on with painful and bitter life experiences 
and memories. Some of these orphaned children due to the lack of basic 
parental training and care grow up becoming nuisance to the society in which 
they live. 



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Igwebuike Philosophy: A Response To The Tiv/Fulani Taraba Crisis 

Igwebuike philosophy as an ideology encourages solidarity, mutual 
complementarity, peaceful coexistence, unity, progress and the pursuit for 
common good. Likewise it discourages and stands against vices and activities 
like war/crisis, killing, mutual distrust, unhealthy competition and rivalry. It 
points to the fact that there is no human being or group of humansthat areself-
subsistent or independent. Rather every human necessarily needs the other’s 
complement. Igwebuike philosophy argues that“when human beings come 
together in solidarity and complementarity, they are powerful or can 
constitute an insurmountable force, and more so, to express their world of 
relationship, harmony, continuality and complementarity. At this level, no 
task is beyond collective capability.” (Kanu “Igwebuike and the Unity…” 
web). 
 
A look at the Tiv-Fulani crisis in Tarabastatehas revealed that it is hinged on 
the problems of mutual distrust, ethnic and religious rivalry, clash of interests, 
lack of mutual respect for each other’s right and dignity, drive for supremacy. 
These problems permeate the Tiv-Fulani crisis which has brought 
misfortunes, doom and lots of hardships on both parties. Igwebuike 
philosophy hence fits in as a philosophical model suitable in responding to 
this grave problem between the Tiv and Fulani people of Taraba state. 
 
Igwebuike philosophy in addressing the problem of the divides between the 
Tivs and Fulanis; whether this divides are ethnic, tribal or religious, holds that 
differences are meant for complementarity and not for conflict. Engaging the 
other in crisis is a futile venture which will only worsen issues, because “the 
world is such that differences would always exist and to try to destroy the 
other as a result of difference is to waste one’s time; to end the variation of 
reality is to end reality itself for reality is by its nature variegated.” (Kanu 
“Christian-Muslim Relations” 8). And since “existence is not only meaningful, 
but also possible only in a community,” one must necessarily live with the 
differences. Therefore instead of capitalizing on the differences and using it as 
an arsenal to destroy the other, Igwebuike argues that these differences can be 
channeled towards the betterment of each other’s existence. This can be 
achieved only when one sees the other as a part or piece of himself that is 
needed to make him/her a whole. Hence “the other completes rather than 
diminishes… his own and my own when put together form a richer whole 
when compared to any of them in isolation.” (Ewulu Qtd in Kanu “African 
Traditional Religion”69). Thus “‘to be’ is to live in solidarity and 
complementarity and to live outside the parameters of solidarity and 



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complementarity is to suffer alienation.” (Kanu“Igwebuike and the Unity…” 
web). 
 
The Tiv people who are predominantly farmers and the Fulani people who 
are predominantly cattle herders, all practice agriculture though in different 
ways. The both also live side by side with one another, and often times enjoy 
mutual benefits from each other, these benefits will not be present when both 
fight one another, rather only when a good relationship is existing. Hence 
instead of fighting one another, cultivating a good relationship built on trust, 
solidarity and mutual complementarity will enhance their common good and 
promote their interests.  
 
The Fulani and Tiv relationship at best will be symbiotic rather than parasitic, 
as it has always being prior to the advent of the crisis and their rivalry. It will 
be symbiotic because they both possess something vital that the other has not. 
The Fulani is good at herding and likewise the Tiv is good at tilling the soil. 
One is an agrarian and the other a pastoralist, when they blend together they 
stand a chance of gaining from each other and enhancing their pastoralist and 
agrarian practices. For example the Fulani herdsmen need the fields and the 
remains on the farm of the Tivs as pasture for their cows to graze on. The 
chaff gotten from some leguminous and cereal crops also serve as important 
feeds to their cows especially during dry season when fresh grass is scarce. 
Likewise, the Tivsalso needs the dung from their cows which is a good source 
of organic manure, to manure their farms for better production. The Tivs also 
enjoy the local milk (Nunu) gotten from the cows of the Fulanis. 
 
A good number of Fulani herdsmen do not engage in crop cultivation, but 
rather to a very large extent depends on the farm produce harvested by the 
Tiv people for survival, and likewise the Tiv people depend to a very large 
extent on the Fulani herdsmen for meat (beef) especially during festive 
periods. This shows that “no man is an Island” and mutual complementarity 
is necessary. This therefore calls for peaceful coexistence, solidarity with one 
another and mutual complementarity. Because when we come together as 
Igwebuike posits we “constitute an insurmountable force.” (Kanu“Igwebuike 
and the Unity…” web). 
Finally, adopting Igwebuike philosophy by the Tivs and the Fulanis through 
peaceful coexistence, solidarity and mutual complementarity, will not only 
end the crisis, stop the incessant killings, destructing of properties and 
improve well-being, but it will also have a positive and beneficiary effect on 
Taraba state in particular and Nigeria as a whole, as it will enhance 
development especially within the agricultural sector and thus boost the 
economy of the state and country at large.  



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Conclusion  

This research from the foregoing has looked into the Tiv-Fulani crisis going on 
in Taraba state, around the central and southern parts of the state. This ugly 
phenomenon has sent scores to their graves, displacing several people from 
their ancestral homes, subjecting many to inhuman conditions. Coupled with 
the fact that no serious attention and handling has being given to this crisis by 
the government and the local authorities since its inception in 2013, it is still 
an ongoing reality yet to come to a halt. 

A lot of controversies have emerged regarding the cause of this crisis. 
Different schools of thought point to varying causes. Prominent of these 
causes include: religious/ethnic factors, struggle over land and resources, 
political factors, indigeneship and settlership syndrome, amidst other claims. 

No matter the claim or cause attributed to this crisis, the fact still remains that 
it has resulted to several ills and if care not taken more ills will be recorded to 
its name. Hence the concern is to see to the curbing of this menace and the 
restoration of lasting peace. Thus considering the alleged causes of this crisis, 
what stands out clear among all is the problem of division and lack of trust 
and unity among the Tiv and Fulani people. Therefore Igwebuike philosophy 
as an ideology that promotes solidarity and mutual complementarity is 
proposed as a possible response to the crisis issue between the Tivs and 
Fulanis in Taraba state. Igwebuike thus, calls on both the Tiv and Fulani 
people to embrace one another, through dialogue and peaceful coexistence, 
instead of attacking one another, for only through this can the both be happy 
and fulfilled. 

The phenomenon of crisis is a reality though not favourable keeps on hunting 
the human race from time to time. Central and Southern Taraba has from time 
to time being bedeviled by this phenomenon of crisis. This largely is a 
resultant effect of the pluralistic nature of these regions. The plurality in 
religion, ethnic groups, ideologies, et cetera, has contributed in making the 
central and southern regions of Taraba state crisis prone and resistant to 
peace. At the moment, Tiv-Fulani crisis is the challenge faced in these regions. 
Killings, maiming, lynching, looting and vandalism have been the order of the 
day. These unfortunate occurrences have to be put to a stop if progress is 
needed. The parties have to come together in dialogue, not minding their 
differences in other to resolve their problems and to coexist peacefully. 

 

 

 



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