07/02/2026
DIL TANGLE EDITORIAL: TANGALE’S FIGHT FOR JUSTICE AND TRUE LEADERSHIP
Published on 7th February, 2026
In the rolling hills of Tangale land, an ethnic nationality in the southern part of Gombe State, a community known for its rich history, unwavering faith, and deep-rooted traditions, a deepening crisis has surfaced. It is a tale of systemic marginalization, political betrayal, and a community desperately fighting for its rights and dignity.
At the heart of the controversy lies Malam Danladi Sanusi, the man appointed by the Gombe State government as Mai Tangle in 2021. This appointment has sparked protests, as many view Danladi as an imposed leader. His appointment came after a rigged process in which Danladi received only 2 votes from the kingmakers, a clear minority. In stark contrast, Dr. Musa Idris Maiyamba, a direct descendant of the Maiyamba royal family, received 5 votes and is seen by many as the rightful heir to the throne. The people of Tangale have been calling for Dr. Idris Maiyamba to be recognized and appointed as the Mai Tangle, asserting that he is the true leader, not the outsider who scored fewer votes.
The controversy surrounding Danladi’s legitimacy goes beyond politics — it touches deeply on issues of heritage and identity – it became a symbol of betrayal. The legitimacy of Malam Danladi’s appointment has been openly questioned, not just due to his qualifications, but because of his ancestry. Elders of the Tangale community have raised serious concerns about his roots, claiming that he is not a Tangale man. Late Baba Maishanu, whom Malam Danladi claims as his father, is widely known within the community for a history of infertility. In fact, the Maiyamba family, to which Maishanu belongs, has long been associated with infertility, with the 14th Mai Tangle — Mai Tafida Iliyasu Maiyamba — being similarly infertile and childless. This ancestral disconnect has fueled the community’s rejection of Malam Danladi, as the Tangale people view his appointment as an affront to their cultural heritage and identity.
According to Tangale elders, Danladi's mother was a girlfriend of Baba Maishanu, a man from the Maiyamba family, whom she met in Kaltungo in the 1960s. She later moved to Billiri, pregnant, two years after her relationship with Baba Maishanu. At the time, Mai Iliyasu Maiyamba, the Mai Tangle at that point, accommodated her out of courtesy, despite his brother’s position that he was not responsible for her pregnancy. However, Tangale elders at the time cautioned that Mai Iliyasu should not have allowed her to stay in Billiri, as they foresaw a day when her child might claim a heritage to the throne.
Sadly, that forewarning has come to pass. Danladi now lays claim to the throne, but his connection to the Maiyamba family is widely seen as questionable and outside the traditional line of succession. The elders' warnings, though voiced in the past, were ignored by the Maiyamba family, and now, the whole of Tangale is reaping the consequences of what many see as a betrayal of Tangale traditions.
In fact, it is on record that Mai Tafida Iliyasu Maiyamba, when he ascended the throne, and aware of Danladi’s growing interest in the Mai Tangle throne, banned him from Tangale land, recognizing that Danladi’s claim to the throne would violate Tangale heritage. Despite this clear position, the Gombe State government, under Governor Muhammadu Inuwa Yahaya, chose to disregard the wishes of the Tangale people and impose Danladi as the Mai.
The atrocities of Governor Inuwa Yahaya against the Tangale people goes far beyond just the selection of a traditional ruler; it touches on a broader issue of political manipulation and disrespect for the cultural integrity of the Tangale people. The imposition of Danladi is seen by many as part of a larger strategy by Governor Yahaya to undermine the Tangale people’s voice and suppress their cultural identity. While Dr. Musa Idris Maiyamba’s legitimacy is widely accepted by the community, the governor’s decision to side with Danladi—despite his overwhelming lack of support—has only deepened the sense of injustice within Tangale land.
But the Tangale people have not remained passive in the face of this political betrayal. They continue to call for the recognition of Dr. Musa Idris Maiyamba as the rightful Mai Tangle, refusing to accept an outsider with no true connection to the land or its heritage as their ruler. This struggle is not just about a throne; it is about preserving the very soul of the Tangale people, honoring their traditions, and ensuring that the legitimate heirs to the throne are not overridden by external forces.
But the Mai Tangle saga is only one part of the much larger issue facing the community. The Tangale people, particularly those in Billiri, have felt the weight of systemic injustice under the leadership of Governor Muhammadu Inuwa Yahaya. One of the most glaring examples of this is the unfair treatment of Justice Beatrice Iliya, a senior judge and Christian Tangale woman, whose case exposed the governor’s pattern of sidelining deserving members of the Tangale community.
In 2019, when the post of Chief Judge of Gombe State became vacant, Justice Iliya, who was the most senior judge at the time, was denied the opportunity to serve. Despite her qualifications and seniority, Governor Inuwa submitted the name of her junior to the National Judicial Council (NJC) for confirmation. The NJC rejected this appointment, citing Justice Iliya’s seniority and the clear expectation that she should have been promoted. For the Tangale people, this was not just a case of political maneuvering — it was a deliberate and racially charged attempt to exclude a capable leader simply because of her ethnicity and faith. The anger and frustration within the Tangale community deepened as they saw the state government’s decision as a deliberate act of political exclusion.
This issue is further compounded by the widespread neglect and systemic marginalization faced by the Tangale people under Governor Inuwa Yahaya’s administration. Despite the governor’s control over federation allocations to the Billiri Local Government Area, the LGA remains underdeveloped. The Billiri General Hospital, a critical health facility for the community, remains in a state of dilapidation, and efforts by the Tangale people to renovate the facility have been rejected by the state government. Even donations of medical supplies from the community have been turned away, leaving basic healthcare out of reach for the people who need it most.
Moreover, the youth of Tangale have been criminalized. Following the 2021 protests against the Mai Tangle selection, several young men were arrested on trumped-up charges, accused of inciting violence. This is widely seen as part of a broader attempt to suppress dissent and silence the voices of those calling for justice.
For the Tangale people, these actions paint a clear picture: Governor Inuwa Yahaya has turned a blind eye to their suffering. His failure to address their grievances, his betrayal of their heritage, and his disregard for their leaders have only strengthened the resolve of the Tangale community to stand up and demand their rightful place.
In response, the Tangale people have come together in unity, reconstituting the Tangale Ponar Council, the highest decision-making body in their region, to ensure that their voices are heard and that their traditions are honored. This reconstitution of power signifies a refusal to accept a leader imposed from the outside, and it serves as a strong statement of self-determination.
In the face of such adversity, the Tangale people’s resolve remains unbroken. They continue to fight for the recognition of their rightful heir, the restoration of justice, and the preservation of their cultural heritage. The struggle for justice in Tangale land is not just a fight for a throne; it is a fight for respect, dignity, and the future of the Tangale people.
