FACT CHECK: How Bello Turji ambush DSS personnel and HYBRID forces in Fakai village, Zamfara

By: Zagazola Makama

Following the deadly ambush on a covert counter-banditry operation in Chida village of Fakai, Shinkafi Local Government Area of Zamfara State, by the DSS and Hybrid personnel, conflicting reports have continued to swirl around the actual number of casualties and the circumstances surrounding the attack.

Some media outlets initially reported that 24 security personnel were killed. Others, in the following hours, raised the figures to 40, and by the next day, some headlines claimed up to 100 fatalities. However, an in-depth fact-check conducted by Zagazola Makama has uncovered discrepancies in the early media narratives and clarifies what truly transpired.

The Operation

On June 23, a joint covert operation involving the Department of State Services (DSS) and a special unit of the HYBRID Forces a blend Civilian Joint Task Force operatives was launched into the notorious bandit stronghold of Chida village. The area is a known operational base of Bello Turji, one of the most wanted terror leaders in the North West.

According to credible intelligence sources familiar with the operation, over 314 personnel were mobilised for the assault. The objective was a targeted neutralisation of Bello Turji and his lutenant that have reigned terror in the North West region.

At the onset, the mission recorded initial success. Over 25 bandits were reportedly neutralised, and several camps were destroyed in the first phase of the assault.

However, things tool a bad turn quickly when fleeing terrorists reportedly reached Turji’s inner enclave and informed him of the incursion. In response, Turji is believed to have mobilised more than 100 heavily armed fighters for a swift counter-attack.

According to sources on the ground, the DSS-led personnel, operating without clear aerial surveillance or local terrain advantage, were taken by surprise in a devastating ambush. The attackers reportedly surrounded the operatives and launched a coordinated assault with heavy fire.

The ambush resulted in the instant deaths of 10 members of the HYBRID Forces and one Bashir Maniya an ex-militant leader along with two of his lieutenants from Sokoto who had joined the mission. An additional 28 operatives fled into surrounding bushes in a bid to escape. Twenty-three others, including DSS personnel and local civilians, were wounded during the assault, and 48 individuals were still unaccounted for at the time of filing this report. Two operational vehicles belonging to the DSS were also destroyed, and some weapons were reportedly seized by the bandits.

Reality Check on Fatalities

Contrary to exaggerated figures circulating online and in print, official intelligence sources confirmed to Zagazola that only 13 confirmed deaths occurred in the ambush 10 HYBRID operatives, 3 private collaborators. The majority of the operatives 238 out of 314 returned without injury. Bello Turji later did a video showing at-least 9 people who were killed at the scene, while others died from injuries.

Communication Failure and Lack of Reinforcement

One critical factor that complicated the aftermath was the total blackout in GSM communication in Zamfara’s Shinkafi axis. With no satellite or radio relay functioning at the time, reinforcements could not be deployed promptly. The terrain, notorious for its poor access roads and dense bush paths, due to the rain fall, further impeded a quick response by the troops of Operation FANSAN YANMA.

Security experts who spoke to Zagazola Makama emphasised that the outcome may have been different had there been real-time intelligence coordination, backup planning, and multi-agency synergy, especially involving the military or air support during the operation.
The DSS reportedly undertook the mission with minimal collaboration from the Nigerian Army or Air Force, despite the high-risk nature of the target.

Security analysts warn that no single agency should undertake deep incursions into hostile territories like Shinkafi without full-spectrum support including ISR (Intelligence, Surveillance and Reconnaissance), air support, casualty evacuation plans, and fallback protocols.

While the nation continues to support and commend the bravery of operatives confronting violent non-state actors in the North West, it is imperative that future missions—particularly those targeting high-value targets like Bello Turjiare better coordinated. Only a unified front across intelligence, military, and paramilitary agencies can yield sustainable results and prevent tragic losses.

FACT CHECK: How Bello Turji ambush DSS personnel and HYBRID forces in Fakai village, Zamfara

NAJUWA CONDEMNS BENUE KILLINGS, URGES UNITY AGAINST VIOLENCE, AND REJECTS CONTINUED UNFOUNDED ALLEGATIONS AGAINST THE JUKUN PEOPLE

By: Moses Amankye

The National Association of Jukun Wanu (NAJUWA) extends its profound condolences to the Government and people of Benue State over the ongoing violence, particularly the tragic killings in Agatu and Idoma communities, as well as the recent incident in Yelwata, Guma Local Government Area. We stand in solidarity with all victims and their families, and we call for urgent, collective action to end the bloodshed in our communities.

NAJUWA unequivocally condemns all forms of violence, which run contrary to our values as peace-loving people. However, we firmly reject attempts to implicate the Jukun people in the recurring violence in Benue State, especially in Tiv communities. Recent allegations of Jukun complicity in attacks against our Tiv neighbors are baseless and inflammatory. We urge restraint in public discourse and on social media.

For instance, the misleading claims circulated on April 28th and 29th, 2025, in posts by Orkuma Benjamin and Aomoty Content, respectively, have only served to fuel division. We reiterate our demand for the retraction of these posts and a public apology.

A recent investigation conducted by the Divisional Police Officer (DPO) of Guma LGA, alongside other security agencies, has confirmed our position and non-involvement in the Yelwata incident. In fact, members of the Jukun community in Abinsi are currently providing shelter to some displaced Tiv victims of the violence.

While we share in the grief of the Idoma, Agatu, and Tiv people, NAJUWA proposes the following concrete steps toward reconciliation and peace:

Support President Bola Tinubu’s call urging His Excellency, Governor Rev. Fr. Dr. Hyacinth Iormem Alia, to include Jukun representatives in the proposed stakeholder committee to ensure inclusive governance.

Collaborate with security forces and reaffirm our commitment to assist lawful investigations into all incidents of violence.

Appoint a bilingual (Tiv/English) spokesperson among the Jukun to help correct misinformation and foster interethnic understanding.

NAJUWA remains dedicated to peace, justice, and the constitutional rights of all Nigerians.

We therefore call on:

Media outlets to verify claims before publishing incendiary narratives.

All communities to reject division and stand united against insecurity.

NAJUWA CONDEMNS BENUE KILLINGS, URGES UNITY AGAINST VIOLENCE, AND REJECTS CONTINUED UNFOUNDED ALLEGATIONS AGAINST THE JUKUN PEOPLE

OKPE AND SAPELE RECEIVING LESS THAN THEY DESERVE, SAYS PROF IGHO NATUFE

· TASKS TINUBU, OBOREVWORI, OTHERS ON OKPE IDENTITY, DEVELOPMENT

· RECALLS IBRU’S ROLE IN THE SYSTEMATIC EXCLUSION OF OKPE

· WARNS CRITICS

By: Our Reporter

A strong and enthusiastic request for the restoration of the independence of the Okpe Nation came Wednesday from the President General of Okpe Union Worldwide, Prof Igho Natufe.

‘’Students of Nigerian history are familiar with the British colonial policy of fusing diverse ethnic nationalities into one. Outside the contemporary Delta State, this British policy was more pronounced in the “Hausa-Fulani” phenomenon which most Nigerians, until recently, assumed to be one ethnic nationality. We are living witnesses to the awakened consciousness of the Hausas as they engage in an existential struggle to extricate themselves from the “Hausa-Fulani” appellation. It was this same British policy that birthed the false classification of Okpe as “a clan of Urhobo”.

He enjoined President Bola Tinubu and Delta State Governor, Chief Sheriff Oborevwori to pay attention to the demands of the good people of Okpe kingdom.

‘’At its infancy they referred to Urhobo as “Sobo”. Contemporary Okpe nationals were born and raised in this falsity especially as they relate externally. This classification has robed Okpe of its ethnic identity, as contributions by Okpe nationals are credited to the Urhobo and not to the Okpe nationality. This cataloguing illegally extinguished Okpe ethnicity and institutionalized the assimilation of the Okpe nationality by the Urhobo.

Natufe in a statement in Lagos on Wednesday recalled the British fusion of Okpe with the Urhobo in the colonial days.

‘’In the 1930s the Okpe was placed in “Western Urhobo” and the Isoko in “Eastern Urhobo.” By administering the Okpe under the Urhobo umbrella, the British set in motion a process that led to the gradual but a systematic erosion of Okpe ethnicity which was erroneously subsumed under the Urhobo. Over time, this grave error of British colonialism assumed a “truth” of its own as the outside world and several Okpe began to refer to the Okpe as “Urhobo.” This falsity was inherited by post-colonial Nigerian governments. A similar fate befell the Isoko of “Eastern Urhobo.” However, unlike the Okpe, their western counterpart, the Isokos were able to extricate themselves from the Urhobo appellation and restored their independence as a distinct ethnic nationality”.

He noted with satisfaction that inspite of the problems created by colonialism, the oldest registered ethnic organization of Delta State and in Nigeria; the Okpe Union recorded a lot of achievements in the colonial days.

“Notwithstanding the long years of interregnum, and the attempts by some powerful leaders to establish mini kingdoms, the Okpe people remained together as a Nation, thus giving significance to the slogan “Okpe Agbamua eni” (the unity of Okpe is an Elephant or Okpe Unity enables the lifting of an elephant). The establishment of the Okpe Union on May 16, 1930, in Lagos, galvanized the Okpe people into greater resolve. The Okpe Union, the oldest registered ethnic organization of Delta State, and in Nigeria, became the mouth piece of the Okpe Nation and a defender of Okpe Identity. It championed the fight for the restoration of the Okpe Monarchy and succeeded in doing so when the British colonial regime approved the coronation of the second Orodje of Okpe Kingdom, Esezi II on January 1, 1945. Though the monarchy was to rotate among the four ruling houses, it was however decided by the Ruling Houses that a prince from the Esezi Ruling house be crowned the Orodje, as a way of appeasing the gods for the curse placed on Okpe Kingdom by Esezi l”.

Natufe said that, during the Midwest and Bendel State regimes era, when the current Edo and Delta states were together as one state, the colonial blurring of Okpe ethnic identity receded tremendously as Okpe people became practically recognised as a people with a distinct language.

‘’This paved the way for the use of the Okpe Language for public newscast and language requests and magazine programmes in the then Bendel Broadcasting Service Radio and Television, separate from the Urhobo Language. This was continued in Delta State in the first years of the military regime. Unfortunately, when the first Civilian Government of Delta State headed by Governor Felix Ibru came on board, there was established a policy of officially recognizing five Ethnic Groups in Delta State which were, in alphabetical order, Anioma, Ijaw, Isoko, Itsekiri, and Urhobo. The Ikas, Ndokwas (Ukuanis) and the Enuanis were to express or parade themselves as Anioma people; the Okpe and Urhobo people were to express or parade themselves as Urhobo people while the Ijaw, Isoko and Itsekiri retained their identities that they already had in the defunct Bendel State’’.

According to Natufe, the James Ibori Government not only established the DESOPADEC Law of Delta State in 2007 and recognized Ndokwa as an ethnic nationality in the DESOPADEC Law but rendered the previous ethnic nationality policies obsolete.

‘’In fact, the Delta State Government followed up by issuing a letter of apology to the Ndokwa Nation for previously omitting its name from the list of recognized ethnic nationalities. Unfortunately, the Okpe people did not seize the opportunity to protest the omission of Okpe. By the time Governor Emmanuel Uduaghan came on board, the struggle concentrated on having a Commissioner for the Okpe Nation in the DESOPADEC Commission scaled through when the House of Assembly moved a motion to dissolve the Commission. Governor Uduaghan then reconstituted the DESOPADEC Board to include an Okpe Commissioner in the person of Chief Joseph Egigba. In 2015, the Ika people also succeeded in having the DESOPADEC Law amended to reflect Ika ethnic nationality in the DESOPADEC Law’’.

He called for the amendment of the DESOPADEC Law, recognition of Okpe ethnic nationality and additional slots for the Okpe Nation.

‘’One implication of the recognition of an ethnic nationality in the DESOPADEC Law is that the group becomes entitled to an Executive Director and a Sub-Budget. In terms of slots, projects and impact on the area, the difference cannot be overemphasised. Today, as Okpe which is bigger than several of the recognised ethnic nationalities in the DESOPADEC, and even has more quantum in petroluem and gas production is not recognised under the law’’.

Natufe recollected the keynote address by His Royal Majesty, Orhue l, Orodje of Okpe Kingdom, entitled: “Tradition and governance in Okpe Kingdom delivered on September 1, 2007 the 3rd annual convention of the Okpe Union of North America held at Marriott Hotel, College Park, Maryland, MD. USA.

“Okpe is a unique ethnic nationality. It has distinctive roots in ancient history, tradition, culture, customs and language.” He added: “Our people are rooted in migration from the Bini Kingdom. This historical experience is similar to most other ethnic nationalities of the Western Niger Delta. Of all these nationalities however, Okpe History, language, tradition, and culture are closer to those of Bini which form part of the Edo group of languages.”

He also remembered the contributions of Dr. (Prince) Isaac Sunday Mebitaghan, JP and Rev. Dr. Charles E, Osume on the origins of the Okpe people and the distinctiveness of the Okpe people.

‘In its study on the History of the Okpe People of Delta Central, Udogun Okpe stated emphatically that “Okpe is indubitably known to be a distinct and autonomous Kingdom, an ethnic entity from its beginning. The people and their language are distinct and are named after their progenitor, Okpe, whose four sons (princes Orhue, Orhorho, Evbreke, and Esezi – OIN) founded the present day Okpe Kingdom”.

The renowned political scientist emphasized the role of the Okpe Union in the restoration of Okpe independence as a distinct ethnic nationality.

‘’As the mouth piece of the Okpe Nation, Okpe Union has been consistently steadfast in its advocacy for the restoration of Okpe independence as a distinct ethnic nationality and not a sub-group or clan of the Urhobo or of any other ethnic nationality in the world. This position on the retrieval of Okpe independence was strongly restated by Okpe nationals during the 95th Anniversary Celebrations of the founding of the Okpe Union on May 16, 2025 in Lagos. For example, in his comments on the subject at the 95th Anniversary Celebrations, AVM Frank Ajobena (RTD), former Military Administrator of Abia State, pointedly reiterated the distinctiveness of Okpe ethnic nationality. While he rightfully recognized the Urhobos as our neighbours, he however reminded them that “the identity of a people is fundamental to their emancipation’’.

Natufe slammed critics for embarking on a futile crusade.

‘’The Okpe language is very different from the Urhobo, just as the Urhobo is different from the Ukwuani, and the Itsekiri is different from the Isoko; even though they may all trace their respective origins to Benin Kingdom. However, due to their proximity and century-old relationships, it is normal to find commonalities between all these diverse ethnic nationalities. However, it must be stressed that, the cosmological bond that binds an Okpe to a fellow Okpe is not the same that binds the Urhobo people. For example, when an Okpe addresses another Okpe as “omizu mẹ,” the salutation carries a more profound sociological and historical significance than the Urhobo’s “omoni.” By addressing an Okpe as “omizu mẹ,” the speaker is evoking a deep spiritual bond with his/her fellow Okpe citizen that underlines their common ancestry as the children of Prince Okpe. This is absent in the Urhobo, for example. Therefore, we challenge Mr. Gbemre and his cohorts to provide historical evidences to their claim that “Okpe is Urhobo” and that we share the same ancestry and language’’.

He accused one Mr. Zik Gbemre and his cohorts of working against the interest of the Okpe Nation.

‘’This is so banal that it is shameful to even consider it as a “contribution”. But, since that is the best he can offer we will include it in our response. For him and his cohorts, the demand for the recognition of Okpe as a distinct ethnic nationality is a “reckless insult” by “some lunatic fringes within Okpe to smear the larger Urhobo nation”. This is reminiscent of the dark days of colonialism and apartheid in the colonies and South Africa, as European colonialists and the white racist regime of South Africa reacted to the demand for independence by Africans. Perhaps the next action Mr. Gbemre and his cohorts will contemplate is to employ guns and dogs to truncate Okpe’s agitation for independence’’.

He challenged Okpe critics to provide historical evidences to their claim that “Okpe is Urhobo”

‘’They should educate us on the establishment of the “Western Urhobo Division”. Was it a division established through a bilateral agreement between the Okpe and the Urhobo? Or was it a division imposed by the British Colonial Government? It is important to point out one remarkable move by the Okpe people before the Independence of Nigeria. Between 1953 and 1954, the Okpe Union (supported by HRM Esezi II, the Orodje of Okpe Kingdom) wrote to the Western Regional Government in Ibadan that the Okpe Area of Western Urhobo Division should be joined with Sapele Municipality to form an Okpe Division. Though the application did not scale through because of the consideration of the power balance of the Delta Province in the estimation of the then Premier of the Western Region, Chief Obafemi Awolowo, the move was a strong indication of the resolve of the Okpe people that they have always been a distinct ethnic nationality.

He denounced critics for engaging in misinformation.

‘’It is interesting that one Mr. Gbemre is obsessed with me bearing an Itsekiri name. In case he and his cohorts are unaware, my maternal grandfather was an Itsekiri (from Obotagharenda) while my maternal grandmother was an Urhobo (from Okpara Inland). My paternal grandparents were both Okpe (from Sapele and Amuokpe, respectively). My paternal grandfather had four wives: three Okpes and one Urhobo (from Orogun). For his information, three of the four children (my uncles and an aunt) from the Urhobo wife were given Itsekiri names, including Uncle Dr. Victor Amoma Natufe, the current Most Senior Okakuro of the Okpe Kingdom. There are hundreds of thousands of Okpe and Urhobo that bear Itsekiri names, irrespective of whether they have blood relationships or not with the Itsekiri. We have Okpe families that bear Itsekiri names, including Okakuro Onoriode Temiagin, whose surname was in fact changed from Ofotokun. The name ‘OREROKPE’ which is the ancestral headquarters of Okpe Kingdom/Clan is Urhobo language/name meaning the Town of Okpe”. He obviously does not know that Igho, for example, belongs to the Edoid group of languages, including the Bini, Esan, Isoko, Okpe, and Urhobo ethnic nationalities, respectively. Similarly, Orerokpe is an Okpe name or expression just as there is “OREDO” in Benin’’.

OKPE AND SAPELE RECEIVING LESS THAN THEY DESERVE, SAYS PROF IGHO NATUFE