TELL US A SINGLE TRADITIONAL CONCEPT THAT YOU HAVE REVIVED SINCE YOU BE- CAME THE EMIR OF LAFIA:
I came with a mind to reform the Emirate Council, so one of the “traditional concepts” which I revived is called Rangadi.

WHAT IS RANGADI?
When we were very young in those days, in the late 50s and in the early part of the 60s, the Rangadi had stopped around here maybe around the early 60s but it lasted up to before the coming in of the military administration. A little, the Rangadi had died down over that time. The Rangadi is a Hausa word which means “Going Round.” The leaders should come out of where they are and start going round to meet the people where they are, where they are really domesti- cated in their places of living, see them physically so that you can exchange ideas in where they are. I have reintroduced the idea of Rangadi and I have started it.

HOW DOES RANGADI UNDERTAKEN?
I started Rangadi beginning here with the Lafia Emirate and I divided it into starting with Lafia East Development Area. I’ve gone round majority of the Lafia East and I’ve gone down to B.A.D. Each day is dedicated to them in a particular place and I must tell you; they have not seen it for over 30-40 years that the Emir is leaving his domain to come and interact with his people. During the Rangadi, I will go there and we spend the whole day with them where we have the opportunity to exchange some of those ideas and so on and so forth.

I'm glad that the govern- ment of His Excellency, Engr. Abdullahi A. Sule is an inclusive administra- tion. Even before Engr. Sule, government has al- ways tried to guarantee the legitimacy of tradi- tional stools in Nasar- awa State based on lessons and experiences constituted in history.

TELL US ANY MEMORABLE MOMENT DURING THE RANGADI:
I want to say something about what happened when during the first leg of my Rangadi outside La- fia that, there had been a question as to what B.A.D means. This place called B.A.D in Hausa means “Barikin Abdullahi”, it was established by the peo- ple from Lafia who went to establish those places. There are farms before you get to B.A.D, there is Keffi Wambai, Keffi Wambai was also established by the people in “Gidan Wambai.” These were people who went to establish those places, they were like their farms, but over the years, it appears that they have abandoned those farms and those areas and so on and so forth. They had neighbors, they had people who had been living there all the period of time; they had been able to hold those places and so on and so forth.

WHAT LESSON CAN WE LEARN FROM UPHOLDING TRADITIONAL STOOLS AND ORIGIN?
Im glad that the government of His Excellency, Engr. Abdullahi A. Sule is an inclusive adminis- tration. Even before Engr. Sule, government has always tried to guarantee the legitimacy of tradi- tional stools in Nasarawa State based on lessons and experiences constituted in history. What we normally have is that every place now belongs to those of them who had been there for all the years, and government usually supports such people based on the fact that those are people who had been living in those places before for a longer pe- riod than what it would expect to do. That is why government rightly created chiefdoms and other traditional institutions to protect and sustain our time honored values and customs and traditions.

IS THERE ANY CLEAR EXAMPLE WHICH YOU HAVE DONE TO RECONCILE PEOPLE WITH THE TRADITIONAL INSTITUTIONS?
Well, sometimes given our current realities nowadays, there are people in leadership of some places who may see the decision of government regarding their chiefdoms as being rightly or wrongly taken.