There are political From Aminu Kano to Kano First: Reviving a Tradition of People-Driven Politics that arrive in their time and there are political ideas that arrive before their time, ideas whose significance is not fully understood until the moment has passed and history, with its characteristic unhurried clarity, has arranged the evidence into a pattern that the present could not see. The philosophy of Malam Aminu Kano was, for much of its duration, one of the latter. In the political environment of mid-twentieth century Northern Nigeria, dominated by the patrician certainties of the NPC and the conservative social order that sustained them, Aminu Kano’s insistence that politics must belong to the talakawa, to the ordinary men and women who had for so long been governed without being consulted, was radical enough to be dismissed, marginalised, and persistently defeated at the ballot box. Yet the idea refused to die. It lodged itself in the political consciousness of Kano’s people with a tenacity that no electoral defeat could dislodge, and it shaped, over the decades that followed, the civic culture of a state that has consistently demanded more of its leaders than most Nigerian states have ever thought to ask.
It is against the backdrop of that long, unfinished democratic inheritance that the Kano First philosophy of Governor Abba Kabir Yusuf must be understood and assessed. The connection between Aminu Kano’s people-driven politics and the Kano First Initiative is not merely rhetorical or historical. It is structural. Both rest on the same foundational conviction: that the legitimacy of governance derives not from the power of those who govern but from the quality of service rendered to those who are governed, that politics is not a competition for personal advancement but a vocation of collective service, and that the measure of a leader is not the durability of his hold on power but the tangible improvement he delivers to the lives of the ordinary citizens who trusted him with it. Aminu Kano articulated this conviction in the language of his era. Governor Yusuf is attempting to institutionalize it in the language and the instruments of his.
The historical significance of this attempt should not be underestimated. Kano’s political culture, for all its celebrated civic consciousness, has not been immune to the distortions that have afflicted Nigerian democracy more broadly. The decades that separated Aminu Kano’s era from the present have not been, in the main, decades of deepening democratic practice. They have been decades of military interruptions, institutional decay, the rise of godfatherism as a governing logic, the progressive colonization of public resources by private interests, and the gradual but devastating erosion of the civic values that once made Kano’s political culture a genuine source of national inspiration. The generation of young Kano citizens that Governor Yusuf now governs is a generation that has inherited the memory of Aminu Kano’s idealism without, in most cases, having experienced the kind of governance that idealism was supposed to produce. Their political consciousness is real and it is sharp, but it has been sharpened more by disappointment than by affirmation, more by the evidence of what governance has failed to deliver than by the experience of what it can achieve when it is genuinely committed to the people’s welfare.
The Kano First Initiative is, in its deepest ambition, an attempt to change that experience. Not through grand proclamations or the manufactured optimism of political communication, but through the patient, evidence-based, institutionally serious work of rebuilding the relationship between Kano’s government and Kano’s citizens on foundations of genuine trust, demonstrated accountability, and the visible alignment between what government says and what government does. The comprehensive policy framework produced under the intellectual stewardship of the Honourable Commissioner for Information and Internal Affairs, Comrade Ibrahim Abdullahi Waiya, the man widely and deservedly known as the Limamin Kano First, is the most concrete expression of this ambition. It draws on Islamic ethical governance, on Kano’s own sociocultural heritage, and on the modern science of behavioral change to construct a framework for societal renewal that is simultaneously rooted in Kano’s deepest traditions and responsive to the challenges of its contemporary reality. Aminu Kano would have recognized its spirit immediately.
The administration’s approach to youth inclusion deserves particular emphasis, because it addresses what is perhaps the most politically consequential dimension of Kano’s current social reality. Kano is an overwhelmingly young society, a society in which the aspirations, energies, and frustrations of a vast and rapidly growing youth population represent both the greatest potential resource and the most serious governance challenge that any administration must navigate. The deliberate opening of leadership opportunities to young professionals, the integration of youth into governance structures rather than merely into election campaigns, and the linking of youth-focused communication with concrete economic empowerment programmes, including skills development, entrepreneurship support, and market-based outreach, all reflect an understanding that political engagement divorced from economic opportunity is ultimately unsustainable. Young people who are given a genuine stake in their society’s progress do not become agents of its destabilization. They become its most committed defenders.
The policy record across education, healthcare, and economic empowerment provides the material evidence on which the Kano First narrative ultimately depends for its credibility. Teacher recruitment, school renovation, the expansion of access to learning resources, the strengthening of free and compulsory education, the upgrading of primary healthcare facilities in rural communities, the introduction of economic empowerment programmes targeting small businesses, farmers, and artisans, these are not merely programmatic achievements to be listed in a governance report. They are, taken together, the concrete expression of a governing philosophy that insists on the connection between political commitment and lived improvement, between the language of people-first governance and the reality of people-felt results. In the tradition of Aminu Kano, who always insisted that politics must be judged by what it delivers to the poorest and most vulnerable members of society, it is precisely this connection that gives the Kano First Initiative its moral weight.
The role of strategic communication in sustaining this connection between policy and public understanding cannot be overstated, and it is here that Comrade Waiya’s contribution to the Kano First project becomes most visibly consequential. In the information environment of contemporary Kano, where social media platforms amplify misinformation with a speed and reach that no previous generation of communicators has had to contend with, the quality of government communication is not merely a matter of public relations. It is a governance necessity. Citizens who do not understand the policies that are being implemented in their name cannot meaningfully participate in the civic life that those policies are designed to strengthen. The ministry’s investment in grassroots communication networks, in the training of information officers across all forty-four local government areas, in partnerships with media organizations and civil society bodies, and in the development of Hausa-language content that reaches the communities that matter most, is the infrastructure of democratic participation, built deliberately and maintained consistently in the service of the people-driven politics that both Aminu Kano and the Kano First Initiative champion.
The broader implications of the Kano First philosophy for Nigeria’s democratic evolution are worth stating explicitly, because they extend well beyond the boundaries of a single state. Nigeria is a country whose democratic experience has been persistently disfigured by the subordination of governance to politics, by the tendency of those who gain power to use it primarily in the service of their own continuation rather than in the service of the citizens who granted it. The Kano experience, if it succeeds in demonstrating that people-centered governance is not merely an aspirational slogan but a practical, institutionally realizable commitment, has the potential to contribute something genuinely valuable to the national conversation about what democratic leadership in Nigeria can and should look like. Kano has done this before. The political education that Aminu Kano provided to an entire generation of Nigerian democrats did not stay within Kano’s boundaries. It traveled, through the networks of civic consciousness that genuine political ideas always generate, into the broader national conversation. The Kano First Initiative has the same potential, if it is sustained with the seriousness and consistency that its intellectual foundations deserve.
Like any political philosophy, the long-term success of Kano First will ultimately be measured not by the quality of its documentation or the sophistication of its communication, but by the depth of its penetration into the daily experience of Kano’s citizens, by whether the young woman in Sabon Gari market feels that her government has genuinely prioritized her welfare, by whether the farmer in Rano Local Government Area has seen tangible improvement in the services available to him, by whether the student in a Kano public school has reason to believe that the system she is part of is genuinely committed to her future. These are demanding tests, and they will not be passed overnight. But they are the right tests, and the fact that the Kano First Initiative has chosen to submit itself to them, rather than retreating to the easier metrics of political performance, is itself a demonstration of the seriousness that the legacy of Aminu Kano demands.
Aminu Kano spent a lifetime insisting that the people of Kano deserved better. Governor Abba Kabir Yusuf, through the Kano First Initiative and the governing philosophy it represents, is making the same insistence in the language and the instruments of a new era. Whether that insistence is vindicated by history will depend on many things, on the quality of implementation, the resilience of commitment, the engagement of citizens, and the willingness of every institution in Kano’s civic life to claim this agenda as its own. But the insistence itself, grounded in the same democratic conviction that animated one of Nigeria’s greatest political figures, is already something worth honoring. Kano has always known, at its best, what politics is for. The Kano First Initiative is an invitation to remember.

Munir I. Publisher is a political historian and governance analyst based in Kano State.

By Ahmad Muhammad Danyaro

As Nigeria moves toward the 2027 general elections, the information environment is becoming more complex—and more dangerous.

The rise of artificial intelligence, deepfakes, coordinated propaganda networks, and politically motivated disinformation tricks means that falsehood can spread faster than ever before.

The recent workshops, organized by Alkalanci (a reputable Hausa focused fact-checking platform ) in Kano and the Sokoto States, highlights a critical truth: fact-checking and media literacy organizations are no longer optional, they are essential pillars of democratic stability.

Although fact-checking is a relatively new concept, the goals of fact-checking have been evident in earlier journalistic ventures, especially in the 1980s and 1990s. Today, and starting with the creation of FactCheck.org in 2003, the number of fact-checkers around the world has more than tripled, increasing from 44 to 149 since the Duke Reporters’ Lab first began counting these projects in 2014 — a 239 percent increase. And many of those fact-checkers in 53 countries are also showing considerable staying power.

Alkalanci, a Hausa fact-checking platform christened “The Arbiter” focuses primarily on fact-checking claims on health, politics, and many other topics in the Hausa language.The platform was established to be fact-checking pictures and videos to enlighten the Hausa readers in Nigeria, Niger Republic, Cameroon, Ghana, and beyond about misleading claims or false pictures and videos.

The Alkalanci Platform has since its debut in 2024 remained a reputable and first Hausa Fact-checking platform, given the widespread use of photo editing software and Artificial Intelligence (AI) to create deceptive ‘deepfake’ images and videos.

Suffice it to say that ever since the beginning of its works, the platform has corrected misconceptions and/or false claims that otherwise could have cost the populace dearly. Alkalanci’s works do not stop at correcting social media deepfakes and misinformation, it involves pragmatic efforts to address the menace through every stakeholder.

This is evident in the recent workshop organised by Alkalanci, a Hausa-language fact-checking and media literacy organisation, brought together Islamic clerics and imams in Kano and later in Sokoto to address the growing problem of misinformation on social media. During the Kano session, the Chairman of the Kano State Council of Ulama, Sheikh Ibrahim Khalil, declared that creating and spreading fake news is prohibited in Islam.

Alkalanci’s co-founder and Editor, Alhassan Bala, noted that misleading narratives spread rapidly online and can create division and social tension. And because clerics have strong influence over their communities.

Bala encouraged them to ensure that their sermons and messages are factual, beneficial, and based on verified information.

The editor, a thoroughbred expert in the field, with an international experience, also warned that even respected community leaders can unintentionally spread false information, highlighting the need for critical thinking.

Traditional and media leaders also emphasised the dangers of fake news. The Emir of Kano, Muhammadu Sanusi II, represented at the event, urged clerics to always fact-check information before sharing it with their followers. Similarly, Freedom Radio Group Managing Director, Alhaji Abbas Dalhatu stressed the powerful role of social media in shaping public opinion and warned that misinformation can have serious and dangerous consequences.

The outcome of the training opened up the space even more as the critical role of such education was appreciated beyond Kano.

The workshop’s train later proceeded to Sokoto, where clerics learned about modern digital threats such as artificial intelligence, deepfakes, and manipulated videos or audio.

Government officials and experts described misinformation as a potential security risk capable of provoking fear, hatred, and violence. Participants were introduced to basic fact-checking tools and encouraged to question sources and verify digital content before sharing it.

The broader goal of the programme is to build a network of informed religious leaders who can help stop false information and promote peace and truth within their communities.

In previous Nigerian elections, false reports of violence or fake announcements have triggered panic as well as an unquantifiable rumour spreading.

It is against these backdrops that as Nigeria inches closer to the decisive 2027 general elections, coupled with AI-generated content becoming more sophisticated, the risk is even greater. And more than ever before, the need of an “arbiter” to educate and enlight Nigerians about the tricks and complexities of this phenomenon becomes necessary.

Without credible fact-checkers, lies can shape public opinion before truth has a chance to respond.
Elections thrive on informed choices. When voters act on manipulated videos, fake endorsements, or fabricated violence reports, democracy suffers. Fact-checking platforms like Alkalanci investigate viral political claims, debunk fake results and doctored materials, clarify misleading campaign narratives and counter foreign interference and coordinated influence operations.

Nigeria’s social fabric is deeply influenced by religion and ethnicity. A single false message framed around religious identity can inflame tensions rapidly.

As highlighted by Kano and Sokoto States participants, misinformation is not always accidental—it is often deliberate and strategic.

Alkalanci and Fact-checking agencies must continue to strive to identify divisive narratives early, provide verified counter-information, equip community leaders with tools to question digital content and promote responsible information sharing.

By training clerics and grassroots influencers, organizations like Alkalanci strengthens the “first line of defence” against instability.

Artificial intelligence has changed the misinformation landscape.Today, it is possible to create: fake speeches that sound real, altered videos of political candidates, fabricated images of violence and cloned voices of respected leaders. Even educated audiences struggle to detect these manipulations.

Alkalanci and sister Fact-checking agencies come handy as they use forensic tools to analyze digital content, teach reverse image searches and metadata checks, provide public education on AI risks and publish transparent verification processes.

Another instructive move by Alkalanci was its focus on this vast geographical axis, where Hausa language holds sway.

Much misinformation spreads in Hausa-language via WhatsApp groups and informal networks where English focused fact-checks may not reach. Before its advent, such large size of people were in complete darkness of having a verified platform to guide and educate them about these digital falsehoods.

Alkalanci’s focus on Hausa-language verification fills a critical gap. Media literacy must be localized to be effective.

Nigeria’s elections are among the largest democratic exercises in Africa. The scale alone makes them vulnerable to manipulation. With growing social media penetration, expanding AI capabilities, political competition intensifying and foreign actors increasingly active online, the information battlefield will likely be more aggressive than ever. Fact-checking agencies are not just correcting mistakes.They are defending democracy, peace, and social cohesion.

Ahead of the 2027 elections, their work may determine not just who wins—but whether communities remain peaceful, informed, and united. Hence the need for election stakeholders to continue to bolster and support them as they now become a formidable force to be reckoned with.

Truth, especially in election season, is not automatic. It must be protected by all and sundry.

Danyaro is a Media and Communications Specialist at Brand-Age Media Consult and can be reached via: adanyaro202@gmail.com

_How the healthcare reforms of Governor Umar Namadi Danmodi are restoring dignity to the aged while protecting the youngest generation._

By Lamara Garba Azare

In every society, the true character of leadership is revealed not in grand speeches or towering structures, but in how it treats those who can no longer compete in the rush of daily survival. In Jigawa State, a quiet but meaningful transformation is unfolding, one that places dignity, compassion, and human wellbeing at the centre of governance.

Through the J Basic Healthcare Services for Vulnerable Citizens, the administration of Governor Umar Namadi Danmodi has woven a protective safety net around those who often struggle in silence. At the heart of the programme are elderly citizens aged sixty five years and above, men and women whose lives of labour and sacrifice helped build the very communities they now inhabit.

For many elderly citizens, the passage of time often brings not only wisdom but also frailty. The body grows tired, the bones lose their strength, and the cost of maintaining good health begins to rise beyond what many can afford. Years spent cultivating farms, trading in markets, and serving society sometimes end with fragile health and limited financial resources. Yet these are the same men and women who nurtured families, preserved traditions, and sustained the social fabric of their communities.

By guaranteeing free access to healthcare for them, Jigawa State is restoring dignity to ageing. It sends a powerful message that the twilight years of life should not be overshadowed by fear of hospital bills or untreated illness. Instead, they should live with the comforting knowledge that society remembers their contributions and values their presence.

The scale of the initiative reflects both ambition and fairness. A total of 143500 beneficiaries have been enrolled across the state, drawn from all 287 political wards. Each ward accommodates 500 individuals within the programme, ensuring that the benefits reach every corner of the state. Among these beneficiaries are elderly citizens who now have guaranteed access to treatment in primary and secondary healthcare facilities without the burden of financial strain.

This policy goes far beyond the provision of medical services. It represents a redefinition of the relationship between government and the governed. A society that cares for its elderly is one that understands continuity. Elders are not merely older citizens; they are custodians of memory, guardians of tradition, and living bridges between the past and the future. Protecting their wellbeing strengthens the moral foundation upon which communities stand.

Governor Umar Namadi has consistently emphasized that the programme is not an act of charity but a duty of leadership. When elderly citizens receive the healthcare they deserve, families become more stable and communities become stronger. Healthy grandparents remain sources of wisdom and emotional support within households, guiding younger generations with the lessons of experience.

The programme also extends its protective embrace to another vulnerable group, children under the age of five. This thoughtful balance between caring for the oldest and protecting the youngest reflects a deep understanding of social development. Early childhood is a delicate stage of life when illness can shape the course of a child’s future. Access to free healthcare during these formative years can mean the difference between fragile beginnings and healthy growth.

By safeguarding children at the dawn of life while protecting the elderly in their later years, Jigawa State is nurturing the full circle of human existence. It is a reminder that development is not merely about roads and buildings but about the health and wellbeing of people across generations.

The J Basic Healthcare programme was carefully designed to ensure transparency and inclusiveness. Community leaders, civil society organisations, and healthcare workers played key roles in identifying beneficiaries. This grassroots approach not only ensures fairness but also strengthens public confidence in the programme’s implementation.

Beyond this initiative, the state government continues to invest in broader health sector reforms. Primary healthcare centres are being revitalised across communities, new general hospitals are under construction, and specialised services such as free dialysis treatment for renal patients are being provided. Together, these efforts form a comprehensive strategy aimed at improving public health and expanding access to quality medical services.

At a time when rising healthcare costs continue to push many families into poverty, the Jigawa initiative offers a refreshing example of what compassionate governance can achieve. It demonstrates that public policy, when guided by empathy and foresight, can shield vulnerable citizens from hardship while strengthening social stability.

The true impact of the programme will not only appear in official statistics. It will be seen in the elderly farmer who can now manage his blood pressure without worrying about medical bills. It will be felt by the grandmother who visits a clinic without depending entirely on her children for financial assistance. It will be reflected in the laughter of a child whose illness is treated early enough to ensure a healthy future.

These quiet transformations are the building blocks of a healthier society. When the elderly are cared for and children are protected, communities become more resilient and families become more secure. Healthy citizens contribute more productively to society, and productive societies build stronger economies.

Governor Umar Namadi’s approach therefore carries a deeper philosophical meaning. It reminds us that genuine progress is not measured solely by economic statistics or physical infrastructure but by the quality of life enjoyed by ordinary citizens. It shows that leadership guided by compassion can shape policies that preserve dignity while creating opportunity.

In the final analysis, the strength of a society is not measured by the wealth it accumulates but by the care it extends to those who once carried its burdens and those who will inherit its future. By protecting the elderly and nurturing young children, Jigawa State is quietly planting the seeds of a healthier and more humane tomorrow.

Under the watch of a caring leader like Governor Umar Namadi Danmodi, governance takes on a deeper meaning. It becomes not merely the exercise of authority but the practice of service. And when leadership chooses compassion over indifference, it leaves behind something far greater than policy. It leaves behind hope, dignity, and a legacy that generations will remember.

Lamara Garba Azare, a veteran journalist, writes from Kano.