Plateau State: A Complex Narrative of Violence and Alleged Genocide

The situation in Plateau State, Nigeria, continues to be a source of deep concern. While much attention focuses on the violence against Christian communities, a group called the “Concerned Plateau Fulani Forum” (CPFF) alleges another, largely unreported, tragedy: a “Fulani and cattle genocide.” It’s a bold claim, one that demands careful consideration, especially given the already fraught ethnic and religious dynamics in the region.

The CPFF, through its National Coordinator Saleh Haruna, argues that the number of Fulani people and their cattle killed significantly exceeds the number of Christians killed, dismissing the latter as primarily occurring in “reprisal attacks.” Specifically, Haruna claims over 3,000 Fulani and 10,000 cattle have been killed or stolen in various local government areas, including Bokkos, Barkin Ladi, Mangu, Riyom, and Bassa. The rhetorical question hangs in the air: “Are these killings also not enough to say there has been Fulani and cow genocide in Plateau State?”

It’s a serious charge, and it’s easy to get lost in the back-and-forth. Accusations fly between communities, creating a fog of war that obscures the truth. We’ve seen this pattern before in other conflict zones, where each side presents themselves as the victim, often inflating their losses while minimizing the suffering of others.

Haruna directly addresses the narrative pushed by figures like Rev. Ezekiel Dachomo, who has been vocal about Fulani militias allegedly targeting Christians. The CPFF statement seems designed to counter Dachomo’s claims, accusing him of biased reporting and an agenda to portray Fulani as aggressors. This raises questions about the role of religious leaders in either fueling or mitigating conflict.

Then comes the provocative statement referencing Sheikh Ahmad Gumi’s assertion that Christians bury empty coffins to fabricate evidence of genocide. Haruna aligns himself with this view, challenging Rev. Dachomo to exhume alleged mass graves of Christians, promising to reciprocate with Fulani graves. This kind of rhetoric, while perhaps intended to be persuasive, risks escalating tensions further. It’s a dangerous game of one-upmanship with the potential to incite more violence.

The CPFF alleges that the media in Plateau State, dominated by Christians, systematically underreports violence against Fulani communities. This accusation of media bias is a common one in conflict situations. Whoever controls the narrative often has a significant advantage in shaping public opinion and international perceptions.

This is not the first time such accusations have emerged. It’s worth noting that the Fulani have, in many cases, historically been nomadic pastoralists, and clashes over land and resources with settled farming communities are a long-standing problem. These clashes are frequently portrayed along ethnic and religious lines, further complicating the issue.

The CPFF’s claim of 3,000 Fulani deaths in the past decade is significant, regardless of whether it meets the technical definition of genocide. It suggests a pattern of violence and vulnerability that cannot be ignored. It also exposes the complex layers of the conflict: resource competition, ethnic identity, religious affiliation, and historical grievances all contribute to the volatile mix.

We must remain critical of all narratives presented. “Genocide” is a powerful term with specific legal and historical connotations. While the CPFF clearly feels that the scale and nature of the violence against Fulani warrant this label, it’s crucial to avoid using it loosely. Instead, we should focus on understanding the root causes of the conflict and working towards solutions that address the needs and grievances of all communities.

Given these facts, a thorough and impartial investigation into the violence in Plateau State is essential. This investigation should examine not only the specific incidents mentioned by the CPFF and Rev. Dachomo but also the broader historical context and underlying factors that fuel the conflict. It should also address the allegations of media bias and the role of religious leaders in promoting either peace or discord.

This challenge requires acknowledging the complexity of the situation. There are no easy answers. A lasting solution will require a commitment to justice, reconciliation, and mutual respect from all parties involved. Ignoring the suffering of any community, regardless of their ethnicity or religion, will only perpetuate the cycle of violence. The path forward demands a balanced perspective, a willingness to listen to all voices, and a commitment to seeking truth amidst the conflicting narratives. Only then can Plateau State begin to heal.

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Keywords: Plateau State, Nigeria violence, Fulani genocide, cattle genocide, ethnic conflict, religious conflict, media bias, conflict resolution