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From MAKAFI to AWAKAI: The Display of Blind Politics and Political Idolatry

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By: Ibrahim Ishaq (Ɗan’uwa Rano)

When people embrace labels like ‘blind followers’ or ‘sheepish supporters’, they are not practicing democracy, they are surrendering their humanity. And democracy cannot thrive without independent minds

First of all, I must express my gratitude to my teacher, Dr. Auwalu Anwar. From his article titled *’From Sawaba to Asara’*, I gained deeper knowledge and clearer understanding of who Kwankwaso is and what Kwankwasiyya represents. That lecture opened my eyes and strengthened my resolve to write this short reflection, particularly on how blind and sycophantic politics has taken root among our people, from leaders to followers.

Blind politics is not limited to the reckless words of followers who degrade their own human dignity. It also includes the irresponsible utterances of political leaders directed at their followers – words which sometimes insult human beings whom Allah has honored, corrupt public morality, and promote thuggery and disrespect among the youth.

The word of our Creator provides a key reminder about the honor and dignity of human beings. Allah Himself declared that He has ennobled mankind. In the commentary of scholars, this means that man is not to be humiliated or debased. If we accept this truth, then why should we call ourselves “blind” (MAKAFI) when Allah has not afflicted us with blindness? Why should we label ourselves “sheep” (AWAKAI)? The truth is, this is nothing but a reckless way of expressing loyalty to a leader within a political system, without considering the danger such behavior poses to our very lives.

To be fair and historically accurate, Kwankwaso and his followers were not the first to engage in this destructive culture of blind loyalty. It dates back to the Second Republic, during the administration of the late Abubakar Rimi, the first civilian governor of the old Kano State. In fact, many of the political strategies and public speaking style that Kwankwaso employs today were learned from the late Abubakar Rimi Limamin Canji “Leader of Change.”

At the height of Rimi’s popularity, he also had blind followers – some went so far as to claim that even if Rimi were to jump into fire, they would follow him. This should not surprise anyone, considering the level of popularity Rimi enjoyed, which Kwankwaso has not yet attained. Several scholars and historians confirmed this. Among them is Sheikh Ibrahim Khalil, Chairman of the Kano Council of Ulama and a former gubernatorial candidate under the ADC, who affirmed this point during an interview I conducted with him on ‘Bakon Mako’. Likewise, Musa Nuhu Yankaba, former publicity secretary of the NNPP in Kano (before the party split), also confirmed this claim after parting ways with Kwankwasiyya. He is now the secretary of the NNPP’s “fresh faction” in Kano.

Even before Rimi, traces of this culture existed – some information even suggest that during the days of Mallam Aminu Kano, known as Tabo and Santsi, there were also leaders whose reckless words were tolerated and who enjoyed blind loyalty from their followers.

Bringing it closer to our own time, we have witnessed political leaders make degrading remarks filled with insults against fellow human beings. For example, recently the Kano APC chairman, Abdullahi Abbas, became notorious for his slogan “ko da tsiya ko da tsiya-tsiya” (“by force or by whatever means”), in addition to other foul remarks directed at his political opponents. Similarly, Alhassan Ado Doguwa, member representing Doguwa and Tudunwada Federal Constituency, once assembled his followers and asked them: “Who will you vote for in 2023?” When they shouted “APC,” instead of him stopping there, he went further and abusively declared: “If you don’t vote APC, then you will vote for your father!”

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What is most shocking is that none of his associates or followers objected or cautioned him. Instead, they cheered him with excitement. This clearly reflects how blind politics has gained ground among leaders and followers alike.

Even in neighboring states, we see similar patterns. In Jigawa, for instance, Governor Mallam Umar Namadi Ɗanmoɗi has supporters who go to great lengths to portray him as infallible: asserting that everything he does is always correct. They lavish him with praise, often saying, *“Mallam yana kan daidai”* (“The Mallam is always right”).

Yet, as a scholar, Governor Namadi surely knows the truth: no human being is without error. Only Allah Almighty and our beloved Prophet, peace be upon him – are free from mistakes.

So why, if he truly understands this, does he allow his supporters to keep feeding him such flattery? Why does he sometimes show visible pleasure when they claim he is always right? This is the essence of political sycophancy: the supporters know they are speaking falsehoods, the leader knows the lies, yet both tolerate them for the sake of politics.

But where the situation becomes most alarming is within Kwankwasiyya, in Kano. Many of its members have openly accepted labeling themselves not only as blind followers *’MAKAFI’*, but also as sheep *’AWAKAI’*, just to please their leader. The piercing looks Kwankwaso gives when addressing his “blind” and “sheepish” supporters, along with the language he uses, convinces them that he is their only political idol. They are ready to accept anything he does as right.

In my archive, I came across a video where Kwankwaso gathered people and boasted about his contributions to the education of citizens from poor families – who he claimed he turned into “people of worth.” On the basis of this, he openly declared: “Any okada rider (tricycle rider) who does not place my poster at the back of his bike, may God’s curse be upon him.”

Another recent event further confirms what my teacher, Dr. Auwalu Anwar, once said: “Kwankwaso is a political fraudster who manipulates the gullibility of his followers for his own gain.” Recently, at a political gathering of his loyalists, he openly declared: “We have a party, and we are comfortable in it. Anyone who wants to talk to us, our door is open for alliances.”

In reality, this statement does not reflect the language of a nationalist or a visionary leader. At a time when politicians like Atiku Abubakar, with nearly 7 million votes in the last election, and Peter Obi, with over 6 million votes, are willing to sacrifice personal interests to unite for Nigeria’s survival, Kwankwaso, with barely 1 million votes – presents himself as a commander of a great army, insisting that others must come and negotiate with him. This alone shows clearly that he is a self-serving political merchant, arrogant and indifferent to the national interest – traits that God does not love.

In summary, all the misbehavior of Kwankwaso’s supporters, their insults to respectable people, their blind loyalty and their acceptance of being called animals – has never once been rebuked by him. On the contrary, he often appears delighted, as though he enjoys watching them degrade themselves. Yet the greatest danger of this style of politics is that it will eventually backfire, even on Kwankwaso himself. And history is never lenient with anyone.

Blindness of the heart surpasses even the blindness of the eyes. To willingly embrace the idea of being blind or behaving like sheep is to confess to the death of independent thought. Sheep, ‘AWAKAI’ after all, do not question, do not resist, and do not reason – they simply follow. When human beings reduce themselves to this level in the name of loyalty, politics ceases to be politics, it becomes worship.

This culture of blind allegiance is dangerous for democracy. It shields politicians from accountability and silences critical voices, creating an environment where incompetence and corruption thrive unchecked. The more people boast of their blindness and sheepishness, the more they strengthen the chains that bind their own freedom.

What is worse is the pride with which many now accept this degradation. To call oneself a “sheep” in service of a political leader is not humility – it is humiliation. It is a public declaration that one’s reason has been sacrificed on the altar of sycophancy. And a society where sycophancy is celebrated cannot build a future on justice, fairness, or truth.

Let this brief reflection serve as a wake-up call: Until Kano abandons the politics of blind loyalty and sycophancy, its future will remain hostage to the whims of demigods.

May Allah grant us wisdom, courage, and long, beneficial lives.

Ibrahim Ishaq (Ɗan’uwa Rano)
Email: _danuwarano@gmail.com_
Telephone: _+2348056479966_

Politics

Freedom of Choice in Democracy: Why Kano Must Come First

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By Dr. Mukhtar Bello Maisudan

At the heart of any functioning democracy lies a core principle: freedom of choice. This is not simply a slogan; it is a fundamental democratic value upheld by scholars and practitioners alike. From Robert Dahl’s classical theories of polyarchy to Adam Przeworski’s work on democratic accountability, the ability of citizens—and their elected leaders—to reassess alliances and make independent political choices is central to democratic life. It is through this lens that the anticipated/planned decision by the Governor of Kano State to join the All Progressives Congress (APC) must be understood not as betrayal or disloyalty, but as an exercise of democratic agency in pursuit of service to the people of Kano.
Political theorist Robert Dahl argued that democracy is best understood as a system in which citizens have the continuing opportunity to influence decisions by choosing among alternative leaders and policies. In “Democracy and Its Critics,” Dahl emphasizes that political competition, realignment, and choice are not flaws in a system—they are signs of a healthy, responsive democracy. If democratic governance is to live up to its ideals, it must allow its actors the freedom to rethink, reassess, and reorient. This academic foundation supports the view that a political decision like the governor’s intended move is not a violation of democratic norms, but rather a legitimation of them.

Scholar Adam Przeworski, in his work on democratic accountability, stresses that leaders in a democracy are accountable first to the electorate, and not to permanent political patrons or ideological loyalties. Przeworski writes that democracy “requires leaders to be responsive to the preferences of their constituents over time,” implying that flexibility in political alignment is part of responsiveness, not defiance. In this context, the governor’s anticipated decision to join the APC can be seen as an attempt to align Kano State more effectively with federal structures to secure resources, representation, and political leverage for the state. Such a recalibration is not self-serving in itself; it is consistent with the demands of democratic accountability that prioritize public interest.

Kano State is not a laboratory for personal loyalties. It is a large, diverse, and dynamic state with pressing developmental needs—needs that transcend party labels. Political scientist Larry Diamond argues in “Developing Democracy” that the essence of democratic leadership is the capacity to deliver effective governance and improve citizens’ welfare. By this measure, the legitimacy of political decisions must ultimately be judged by their impact on the lives of citizens. Consider key areas where Kano State’s government has demonstrated focus and progress:
Infrastructure development: Sustained investment in road networks to improve transportation and commerce across urban and rural areas.
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Education reforms: Efforts to improve learning outcomes, enhance school environments, and provide opportunities for Kano’s youth.

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Healthcare delivery: Expanding community health services and strengthening public health institutions.

Urban renewal and sanitation: Upholding the dignity of public spaces and improving living conditions in towns and cities.
Economic empowerment: Programs aimed at supporting small businesses, traders, and vulnerable populations.

These are pragmatic governance actions that speak to a vision of development beyond political rhetoric.

Critics may label the governor’s anticipated decision a “betrayal” of Dr. Rabiu Musa Kwankwaso. However, such a framing collapses complex political dynamics into oversimplified moral judgments. Political scientists Hana Bäck and Patrick Dumont point out in their research on party systems that politics is inherently dynamic and rooted in strategic considerations, not static allegiances.

Kwankwaso himself is engaged in political navigation and future planning—an entirely legitimate democratic pursuit. If political motivation is acceptable for one leader, it cannot be disallowed for another without creating a double standard that undermines democratic equity.

Democracy thrives in environments of tolerance, dialogue, and mutual respect. Political scientist Benjamin Barber, in “Strong Democracy,” highlights the importance of civic engagement based on deliberation rather than confrontation.

When politics devolves into bitterness, vendettas, and personal attacks, society suffers—not just the political actors involved. It is the people who pay the price. Kano has always been politically vibrant. It must now demonstrate political maturity—showing that disagreements can exist without descending into hostility, and that diverse opinions do not have to fracture communal harmony.

The governor’s anticipated decision—and the public debate surrounding it—presents a test for Kano’s democratic culture. Will we default to partisan outrage, or will we embrace a more reflective understanding of politics as a shared effort to improve human well-being? Democracy is more than a transient contest of power; it is a system of freedom, responsibility, and mutual tolerance. As the Nigerian scholar Claude Ake reminded us, democracy must be rooted in citizens’ everyday lives, not in elite posturing. Kano State must remain above the politics of bitterness and vengeance. Let us focus on inclusive development, respectful disagreement, and collective advancement. Let us celebrate democratic choice and reject divisions that weaken the bonds of community. In the end, history will not remember who switched party cards. It will remember who delivered good governance, served the people earnestly, and strengthened the bonds of unity in diversity. That is the standard Kano deserves—and that is the standard democracy demands.

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Abba Kabir Yusuf and the Politics of Strategic Realignment: Why the APC Option Makes Sense

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By Comrade Najeeb Nasir Ibrahim
Kano Concern Citizens for Good Governance

In politics, leadership is measured not by emotional loyalty to platforms, but by the courage to make strategic decisions that protect stability, relevance, and the collective interest of the people. Recent reports indicating that the Executive Governor of Kano State, Abba Kabir Yusuf, may defect from the New Nigeria People’s Party (NNPP) to the All Progressives Congress (APC) should therefore be assessed with political maturity rather than sentiment.

Kano State, Nigeria’s most populous state, occupies a critical position in national politics. Any political decision taken by its governor has implications far beyond party structures—it directly affects governance, development, and Kano’s bargaining power at the federal level.

The Political Reality Behind the Decision

Governor Yusuf emerged under the NNPP, largely supported by the Kwankwasiyya movement. However, evolving political realities—particularly internal divisions within the NNPP and increasing national realignments—have made the status quo difficult to sustain.

The open invitation extended by the APC, reportedly backed by key party stakeholders, reflects recognition of Governor Yusuf’s political weight. More significantly, indications that a large majority of NNPP lawmakers in the Kano State House of Assembly may follow him suggest that this is not an isolated ambition but a calculated collective shift.

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Why the APC Alignment Is a Wise Decision

First, alignment with the ruling party at the federal level enhances access to national resources, infrastructure funding, and policy collaboration. In Nigeria’s political system, federal-state harmony often determines the pace and scale of development. Kano cannot afford isolation at the centre.

Second, internal crises within the NNPP have increasingly become a distraction to governance. Political stability is essential for effective leadership. A move to the APC could consolidate political forces, reduce factional conflicts, and allow the governor to focus squarely on service delivery.

Third, with the 2027 general elections approaching, political foresight is essential. The APC’s nationwide structure, institutional depth, and electoral machinery offer a broader and more sustainable platform than a fragmented opposition party. This positioning strengthens both the governor’s future prospects and Kano’s influence in national decision-making.

Fourth, the move could contribute to building a wider northern political coalition—an important factor in shaping national leadership and policy outcomes in Nigeria.

Responding to the Critics

Critics frame the potential defection as a betrayal of loyalty to the Kwankwasiyya movement. While loyalty has its place, governance must always come before political sentiment. Political movements are vehicles for progress, not permanent constraints.

Others raise concerns about ideological inconsistency. However, Nigerian politics has long been shaped by strategic realignments. What ultimately matters is not party branding, but the ability to deliver dividends of democracy to the people.

Implications for Kano Politics

This moment represents a turning point in Kano’s political history. It signals a possible fragmentation of the Kwankwasiyya structure, a redefinition of long-standing political alliances, and a reshaping of opposition strength within the state. More importantly, it underscores early preparations for the decisive 2027 elections.

Conclusion

Governor Abba Kabir Yusuf’s reported move toward the APC should be seen as a strategic and forward-looking political decision, driven by the need for stability, development, and relevance in national politics. While the decision carries political risks, leadership often demands difficult choices.

History will ultimately judge this decision by its outcomes. If Kano secures greater development, stronger federal collaboration, and political stability, then this move will stand as a wise and timely decision made in the best interest of the people.

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Politics

Governor Abba Kabir Yusuf’s Defection:A Strategic Path To Peace,Development And Stability

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By Tijjani Sarki
Good Governance Advocate & Public Policy Analyst
31st December,2025

Politics, when stripped of emotions and partisan sentiments, is ultimately about results. The reported decision of Governor Abba Kabir Yusuf to align Kano State with the ruling party at the centre should therefore be examined from the standpoint of peace, development, security, and long-term stability, not mere party loyalty. When viewed objectively, this move holds strong potential to reposition Kano for inclusive growth and internal harmony.

KANO AND THE COST OF POLITICAL ISOLATION
Historically, Kano State has often found itself operating on a political wavelength different from that of the Federal Government. Across different eras PRP/NPN, ANPP/PDP, PDP/APC, NNPP/APC this misalignment has repeatedly come with consequences. Despite Kano’s enormous population, commercial dominance, and strategic importance in Northern Nigeria, the state has frequently complained of inadequate federal presence in key appointments, budgetary considerations, and flagship national projects.
Political isolation, whether real or perceived, has a cost. It limits access, weakens bargaining power, and fuels a sense of exclusion. Over time, this environment also breeds internal political tension, deepens factional rivalries, and distracts leadership from governance to constant political firefighting.

DEFECTION AS A TOOL FOR PEACE AND STABILITY
One often overlooked advantage of aligning with the ruling party is the reduction of political hostility between the state and the centre. When a governor enjoys smoother access to federal institutions and decision-makers, it lowers the temperature of confrontation and creates room for cooperation.

For Kano, this has direct implications for internal peace and security. Federal-state synergy improves intelligence sharing, strengthens coordination between security agencies, and enhances federal responsiveness to security challenges. In a state as politically vibrant and densely populated as Kano, stability is not optional it is foundational.

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Furthermore, internal political crises thrive where there is uncertainty and fragmentation. A clearer political direction and stronger centre-state relationship can reduce elite conflict, calm rival power blocs, and allow the government to focus on governance rather than survival.

DEVELOPMENT FLOWS WHERE ACCESS EXISTS
Development does not occur in a vacuum. While competence and vision matter, access and influence often determine which states attract federal projects, pilot programmes, and strategic investments. Aligning with the ruling party gives Kano a louder voice at the national table a platform to push for
Improved federal road and rail infrastructure
Expanded security and social intervention programmes
Increased representation in federal boards and agencies
Stronger consideration in national budgetary planning
Kano’s population size alone justifies greater federal attention. Its markets, agricultural value chains, and human capital make it a natural hub for industrial expansion. Political alignment enhances the state’s ability to convert these advantages into tangible outcomes.

SECURITY, INVESTMENT, AND SOCIAL CALM
Investors, both local and international, are drawn to environments of predictability and political stability. A Kano that enjoys harmonious relations with the Federal Government sends a strong signal of confidence. Improved security cooperation, reduced political friction, and steady policy direction all combine to create a more attractive investment climate, which in turn generates jobs and reduces social tension.
Relative peace is not merely the absence of conflict, it is the presence of opportunity.

When people see development projects, employment prospects, and functional governance, political agitation naturally declines.

KANO INTEREST FIRST THE REAL TEST
While the defection itself is strategic, its success will be measured by how well it is used. Governor Abba Kabir Yusuf must ensure that this political repositioning is not reduced to symbolism. Kano’s interest must come first always.
This means, Aggressively negotiating federal presence in Kano
Demanding recognition proportionate to Kano’s contribution to national life Prioritising security, youth employment, and infrastructure
Using access to power to unify, not polarise, the state

CONCLUSION: PRAGMATISM OVER SENTIMENT
In politics, stubborn isolation rarely produces progress. Strategic alignment, when done with clarity of purpose, can unlock peace, development, and stability. Governor Yusuf’s move should therefore be seen as a pragmatic response to Kano’s historical experience, not a betrayal of ideals.
If this opportunity is used wisely, Kano stands to gain relative peace, improved security coordination, stronger development outcomes, and a more stable political environment. The real task now is delivery.

History will not judge the governor by the party he joined, but by what Kano gained because of the decision.

Sarki write from Kano
Can be reached via responsivecitizensinitiative@gmail.com

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