News
Three women killed as Bachama–Tsobo crisis resurfaces in Adamawa
Three women killed as Bachama–Tsobo crisis resurfaces in Adamawa
By: Zagazola Makama
The killing of three Tsobo women on a dry season rice farm in Numan Local Government Area has reignited the Bachama–Chobo conflict, whose roots stretch far beyond the sound of gunfire.
Zagazola Makama report that the latest incident occurred on Friday at about 10:30 a.m. while some Tsobo women were working on their dry-season rice farm. Sources said that suspected Bachama youths stormed the farming area in large numbers and began shooting sporadically. In the process, three women were shot dead,” the source said.
The killing of the three Tsobo women on a dry-season rice farm in Numan is not an isolated tragedy. It is the latest expression of a conflict whose roots lie far deeper than gunshots, farmlands or a single failed peace meeting.
The Bachama–Chobo crisis is a classic Nigerian communal conflict, layered, historical, emotional and politically combustible where land ownership, identity, chieftaincy authority and generational amnesia have fused into a dangerous cocktail.
At its core, the crisis is not merely about who owns which farmland. It is about who belongs, who rules, and who decides the future of a shared space. For centuries, Bachama and Chobo communities lived together in Numan and its environs under a largely harmonious arrangement. Markets were shared. Water points were communal. Schools, hospitals and even marriages crossed ethnic lines. There was no rigid separation between “host” and “settler” in daily life.
That coexistence was sustained not by written treaties or court judgments, but by social contracts rooted in tradition, mutual respect and the authority of traditional institutions. Disputes over land were settled locally. Authority was recognised, even if grudgingly. Peace endured because both sides saw coexistence as more valuable than confrontation.
What has changed is not history but how history is interpreted, weaponised and transmitted to younger generations. The Bachama and Chobo tell fundamentally different origin stories, and each story carries political implications.
The Chobo present themselves as original inhabitants, landlords who accommodated Bachama migrants out of goodwill. From this perspective, the Bachama are “guests” who have overstayed their welcome and now seek to dominate both land and chieftaincy.
The Bachama counter this narrative by portraying the Chobo as mountain dwellers who were encouraged to descend into the plains, settled and supported through leased farmlands. In this account, Bachama authority is not imposed but historically earned.
Neither narrative is neutral. Each defines who has moral legitimacy, who should defer, and who has the right to rule. Once such narratives harden, compromise becomes betrayal and dialogue becomes surrender.
Investigations and community testimonies consistently point to farmland disputes involving Waduku and Rigange as the immediate triggers of violence. But land is only the spark, not the fuel. Land disputes in Nigeria rarely remain about boundaries alone. They quickly evolve into questions of identity and power, especially where farming is the primary means of survival.
For Chobo communities described as largely mountain dwellers, access to fertile plains is existential. For Bachama communities, control of land reinforces political and traditional dominance. Once farming rights are framed as existential threats, moderation disappears.
Historically, traditional rulers resolved such disputes. Today, that mechanism is broken.
The Chobo’s rejection of traditional mediation stems from their perception that the entire traditional hierarchy is Bachama-dominated, making justice structurally impossible. From their standpoint, accepting verdicts from Bachama-led institutions amounts to legitimising subordination.
The Bachama, however, see this rejection as bad faith and intransigence, especially when mediation panels include Chobo representatives. Each side believes the other is deliberately undermining peace. This mutual distrust has hollowed out traditional conflict-resolution systems, leaving a vacuum filled by courts, security forces and increasingly youth militancy.
Perhaps the most dangerous element in the crisis is generational. Older community leaders remember coexistence. Younger actors remember grievance. Many of today’s youths were born into suspicion, not solidarity. They inherited anger without inheriting context.
Slogans like “Sokoto must go” illustrate how historical migration narratives are simplified into political weapons. Such rhetoric does not seek negotiation; it seeks erasure. Once a community is told it must “return” after centuries of settlement, violence becomes not only possible but, to some, justified. Social media, music and street mobilisation have amplified these sentiments, weakening elders’ authority and making youth groups de facto power brokers.
The chieftaincy question has transformed the conflict from communal disagreement into a struggle over sovereignty. Bachama leaders insist that Chobo fall under the statutory authority of the Hamma Bachama. Chobo leaders reject this, seeing it as symbolic domination. Withdrawal of allegiance was not merely cultural, it was political defiance.
Peace talks collapsed largely because reconciliation was framed as submission rather than coexistence. Apologies demanded, loyalties reaffirmed and conditions imposed turned dialogue into a zero-sum contest. In conflicts of identity, dignity often matters more than land.
The Adamawa State Government, through peace agencies and direct intervention by Gov. Ahmadu Umar Fintiri, has made sustained efforts to mediate between the warring communities. Multiple meetings involving elders, youth representatives, traditional rulers and government officials have been held. Yet, each round of talks has ended without lasting agreement, often undermined by fresh outbreaks of violence shortly after. Curfews and security deployments have restored temporary calm, but residents say such measures amount to enforced silence rather than genuine peace.
The renewed violence has taken a heavy toll on civilians, particularly women engaged in farming and trading.
Community leaders lament that farms and markets once symbols of shared livelihood have become theatres of bloodshed. The killing of women working on rice farms has deepened fears and resentment, reinforcing the sense that the conflict has spiralled beyond control. The Bachama–Chobo crisis mirrors broader challenges across Nigeria, where disputes over land, identity and traditional authority intersect with weak dispute-resolution mechanisms and rising youth radicalisation.
Until issues of legitimacy, land access and historical grievances are addressed through an inclusive and neutral process, observers warn that violence will continue to recur.
End
News
Spate in Bloodshed in the North: KACRAN Calls for Diplomatic Solution
Spate in Bloodshed in the North: KACRAN Calls for Diplomatic Solution
By: Michael Mike
As fresh waves of violence leave communities in mourning across Northern Nigeria, the Kulen Allah Vitality Self-Reliance Association (KACRAN) has called for an immediate diplomatic surge to end the spiraling insecurity that has claimed more than 200 lives in recent attacks in Niger and Kwara states.
In a statement issued on Sunday, the association condemned what it described as a relentless cycle of killings, kidnappings and livestock rustling that has devastated families and crippled rural economies.
It also decried the reported abduction of 176 persons in parts of Kwara State, urging security agencies to ensure their swift and unconditional release.
KACRAN said while the military has continued to confront armed groups across the region, force alone cannot deliver lasting peace.
“Permanent peace is built on trust, dialogue and unity of purpose, not bullets alone,” the association said, warning that prolonged militarisation of internal conflicts risks creating more complex and entrenched crises.
The group acknowledged ongoing security interventions under President Bola Tinubu and commended the leadership of the National Security Adviser, Nuhu Ribadu, as well as the Chief of Defence Staff, Christopher Musa.
It praised the sacrifices of troops on the frontlines but expressed concern that despite a defence budget exceeding N5 trillion in 2026, attacks continue in several communities.
According to KACRAN, the persistence of violence suggests the need for a complementary political and diplomatic framework to address the root causes of instability, including poverty, youth unemployment, communal mistrust and competition over land and grazing resources.
The association proposed what it termed a “diplomatic roadmap” anchored on three key pillars: coordinated leadership among Northern governors and stakeholders; structured dialogue to rebuild trust between affected communities; and economic reinvestment in agriculture and youth empowerment.
It stressed that redirecting resources toward job creation, infrastructure and holistic agricultural development — spanning crop farming, livestock and fisheries — would undercut the economic incentives driving criminality.
“Peace and security in the North is the bedrock of peace in Nigeria,” said Hon. Khalil Bello, National President of KACRAN, urging Northern leaders to close ranks and take collective responsibility for restoring stability.
The North has faced years of overlapping security challenges, from banditry and kidnapping to farmer-herder clashes and organized criminal networks. Entire villages have been displaced, schools shut down and farmlands abandoned, worsening food insecurity and economic hardship.
Security analysts note that while military operations have recorded tactical successes, the absence of sustained dialogue and socio-economic reforms has allowed violence to resurface in cycles.
KACRAN warned that Nigeria must avoid the prolonged instability seen in conflict-ridden nations, emphasizing that unity and inclusive engagement remain the only viable path to sustainable peace.
Spate in Bloodshed in the North: KACRAN Calls for Diplomatic Solution
News
Nigerians in Diaspora Commission Boss Demands Justice Over Killing of Nigerian Driver in South Africa
Nigerians in Diaspora Commission Boss Demands Justice Over Killing of Nigerian Driver in South Africa
By: Michael Mike
The Chairman/Chief Executive Officer of the Nigerians in Diaspora Commission (NiDCOM), Abike Dabiri-Erewa, has strongly condemned the killing of a 22-year-old Nigerian e-hailing driver, Isaac Satlet, in Pretoria, South Africa, describing the incident as deeply troubling and unacceptable.
In a statement issued in Abuja on Sunday, Dabiri-Erewa called on South African authorities to ensure the immediate arrest and prosecution of all those involved in the crime. She said the recurring cases of violence and criminal attacks against Nigerians living in South Africa have become a serious source of concern.
The NiDCOM boss noted that Nigeria and South Africa share a long history of diplomatic, economic and historical ties, rooted in solidarity during the anti-apartheid struggle, however expressing disappointment that despite this relationship, some individuals continue to perpetrate violent crimes against fellow Africans.
Dabiri-Erewa urged South African authorities to guarantee the protection of lives and property of non-indigenes, stressing that justice must not only be done but be seen to be done in the case of the murdered driver.
She reiterated the Commission’s resolve to strengthen rapid response protocols and institutionalise structured escalation mechanisms for handling diaspora-related emergencies. According to her, NiDCOM will intensify risk mapping strategies and deepen structured engagement with host authorities to improve the safety of Nigerians abroad.
Meanwhile, South African police have reportedly arrested a female suspect in connection with the brutal murder of Satlet, which occurred on February 11, 2026, in Pretoria West. The suspect is expected to appear before the Atteridgeville Magistrate’s Court on February 16, 2026, on charges of car hijacking and murder.
Police reports indicate that Satlet had picked up two passengers — a male and a female — through an e-hailing platform before he was attacked and his vehicle hijacked. His body and the stolen car were later discovered in Atteridgeville.
Dashcam footage reportedly captured part of the incident and played a crucial role in the swift arrest of the female suspect. Authorities are still searching for the male suspect, with further arrests anticipated.
The killing has sparked widespread outrage within the Nigerian community in South Africa and back home, with renewed calls for improved safety measures for e-hailing drivers who often operate in high-risk environments.
Satlet, described by friends and associates as hardworking and ambitious, was a student preparing to graduate next month. He had reportedly planned to pursue further studies in Canada, making his death even more devastating for his family and loved ones.
Over the past decade, diplomatic relations between Nigeria and South Africa have occasionally come under strain due to recurring xenophobic attacks and criminal incidents involving foreign nationals, including Nigerians. Several bilateral meetings and joint commissions have been convened to address concerns over citizens’ safety and promote cooperation on migration and security issues.
NiDCOM, established to engage and protect Nigerians in the diaspora, has repeatedly advocated structured frameworks with host countries to respond swiftly to emergencies affecting Nigerian nationals abroad. The Commission has also called for improved documentation, safety awareness, and collaboration between diaspora groups and local law enforcement agencies.
Dabiri-Erewa reaffirmed that while Nigeria respects the sovereignty of South Africa, the safety and protection of Nigerian citizens abroad remain non-negotiable.
Nigerians in Diaspora Commission Boss Demands Justice Over Killing of Nigerian Driver in South Africa
News
Kidnapped worshippers of St. John Catholic Church regain freedom in Benue, four suspects arrested
Kidnapped worshippers of St. John Catholic Church regain freedom in Benue, four suspects arrested
By: Zagazola Makama
The Benue State Police Command has confirmed the release of worshippers abducted during a night vigil at St. John Catholic Church, Ojeji, in Ado Local Government Area of the state.
Sources disclosed that the victims were freed unhurt following sustained search and rescue operations mounted by security operatives in the area.
In connection with the incident, two suspects, Abubakar Jibril and Ashiru Ibrahim, were earlier arrested on Feb. 11, 2026, by the Divisional Police Officer (DPO) in Ado. The suspects were reportedly found in possession of five rounds of 7.62mm ammunition at the time of their arrest.
Further follow-up operations by the Intelligence Response Team (IRT) from Abuja, in collaboration with tactical teams, led to a raid on a hideout linked to one of the suspects. During the operation on Feb. 14, an AK-47 rifle and eight rounds of 7.62mm ammunition were recovered, while two additional suspects were arrested.
The suspects are believed to be involved in the kidnapping of worshippers during the church’s night vigil.
Authorities said investigations by the State Criminal Investigation Department (SCID) and the IRT are ongoing, with efforts intensified to track down other members of the syndicate.
Kidnapped worshippers of St. John Catholic Church regain freedom in Benue, four suspects arrested
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