Connect with us

Opinion

Restoring the Glory That Was Always There: Governor Abba Kabir Yusuf and the Historical Vision Behind Kano First

Published

1 month ago

on

 

 

By Saminu Umar Ph.D | Senior Lecturer, Department of Information and Media Studies, Bayero University, Kano

Advert

Kano does not need to be invented. That is a truth so fundamental, so historically self-evident, that it should not need to be stated at all, and yet the circumstances of recent decades have made its restatement not merely appropriate but urgent. There is a tendency, in the discourse of Nigerian development, to treat every governance initiative as a beginning, as though the society being governed had no prior history of achievement, no accumulated wisdom, no tested traditions of institutional excellence on which new efforts might be built. This tendency is not merely intellectually lazy, but it is, in the specific context of Kano, a form of historical injustice, a failure to reckon honestly with the civilizational inheritance that this state carries and that its people have never entirely abandoned, even through the long and painful decades in which their institutions were hollowed out, their values eroded, and their confidence systematically undermined by the combined weight of misgovernance, corruption, and the slow cultural dislocation that follows when a society loses trust in the institutions that are supposed to embody its highest aspirations.
Kano was, long before Nigeria existed as a political entity, one of the most sophisticated and enduring centers of civilization in West Africa. Its greatness was not the greatness of conquest or of externally imposed order. It was the greatness of organic development, of a society that built, over centuries, a coherent and self-sustaining civilization on foundations that were simultaneously material and moral. The trans-Saharan trade networks that made Kano a commercial hub of continental significance were sustained not merely by geography or by the availability of goods, but by a culture of commercial integrity, of trust between trading partners, of contractual reliability, and of the kind of reputational accountability that makes markets function across distances and between strangers. The Islamic scholarship that gave Kano its intellectual authority was not merely a religious tradition. It was a governance philosophy, one that placed knowledge, justice, accountability, and the subordination of personal interest to public duty at the center of what it meant to hold power. The traditional political institutions that maintained Kano’s social order were not instruments of oppression but, at their best, mechanisms of consultation, legitimacy, and the managed resolution of social conflict.
These were not accidental achievements. They were the products of deliberate cultivation, of generations of Kano’s people choosing, consciously and consistently, to organize their collective life around values that made both individual flourishing and communal solidarity possible. That is what a civilization is: not a collection of buildings or a record of territorial expansion, but a living tradition of values, practices, and institutions that enables a human community to achieve, across time, more than any individual generation could accomplish alone. Kano built such a civilization. And the question that every serious governor of Kano must eventually confront, whether they frame it in these terms or not, is whether they are adding to that civilization or subtracting from it.
It is against this civilizational backdrop that the Kano First Initiative under Governor Abba Kabir Yusuf must be understood, not as a new idea imported into Kano from outside, not as a political slogan invented to win elections and abandoned when the votes are counted, but as a deliberate act of historical retrieval, an attempt to reach back through the debris of recent decades and recover the foundations on which Kano’s genuine greatness was built. The initiative’s framework document states this explicitly and without embarrassment: Kano’s most persistent challenges are not solely infrastructural or economic in nature. They are fundamentally behavioral, normative, and narrative failures, accumulated over time and reinforced by weak value transmission, fragmented authority, and uncoordinated messaging. This is a diagnosis of remarkable historical honesty, and it is one that only a governor with a genuine understanding of what Kano has been and what it has lost could have authorized.
Governor Yusuf’s historical vision is not nostalgic in the sentimental sense of the word. He is not proposing a return to a romanticized past that never existed in the uncomplicated form that nostalgia requires. He is proposing something simultaneously more modest and more ambitious: the recovery of specific values, specific institutional principles, and specific civic traditions that demonstrably worked, that demonstrably sustained Kano’s coherence and productivity over centuries, and that demonstrably began to break down when they were displaced by the governing logic of extraction, patronage, and the systematic subordination of public interest to private accumulation. Islamic ethical governance, communal responsibility, the dignity of productive labor, respect for legitimate authority, the centrality of knowledge in public life, these are not abstract ideals. They are the operational principles of a civilization that actually functioned, and their recovery is not a romantic aspiration but a practical governance imperative.
The intellectual architecture through which this recovery is being pursued bears the clear fingerprints of the Honourable Commissioner for Information and Internal Affairs, Comrade Ibrahim Abdullahi Waiya, whose contribution to the Kano First Initiative has been, in every meaningful sense, the contribution of a man who understands both what Kano is and what it needs. The framework he has championed integrates three traditions that, taken together, give the initiative both its cultural legitimacy and its analytical credibility: the Islamic ethical governance tradition that historically underpinned Kano’s stability and justice, Kano’s own sociocultural heritage of communal solidarity and institutional accountability, and the modern behavioral change communication science that provides the methodological tools for translating values into measurable social outcomes. This integration is not accidental. It reflects a deep conviction, shared by both the governor and his commissioner, that genuine renewal cannot be achieved by importing foreign solutions but only by excavating and rebuilding on Kano’s own foundations.
The scale of what has been lost must be honestly acknowledged if the scale of what is being attempted is to be properly appreciated. Kano today carries wounds that decades of misgovernance have inflicted on its social fabric with a thoroughness that cannot be undone quickly or easily. Youth disaffection has reached levels that express themselves in drug abuse, street violence, and the nihilistic political thuggery that represents, at its core, the rage of young people who were promised a future and received instead a void. Institutional trust, once the bedrock of Kano’s civic life, has been so systematically eroded that the default posture of many citizens toward their government is not engagement but cynicism, not participation but withdrawal. The digital media ecosystem, which should be a tool of civic enlightenment, has in too many instances become a vehicle for the amplification of the very misinformation, polarization, and moral dislocation that the Kano First Initiative is designed to address. These are not small problems, and they will not yield to small solutions.
What gives the Kano First Initiative its historical seriousness is precisely that it does not pretend otherwise. The four-phase implementation framework, stretching from 2026 through 2030, is built on the recognition that the restoration of a civilization’s normative foundations is a generational project, not a political campaign. Phase One builds the empirical foundation, the baseline surveys, perception mapping, and narrative architecture that genuine social intervention requires. Phase Two deploys coordinated, multi-channel behavioral activation across youth networks, religious institutions, traditional authorities, and community organizations. Phase Three scales what works and deepens digital engagement. Phase Four embeds the initiative permanently into Kano’s governance architecture through a dedicated directorate and the annual Kano Values Index. This is not the timeline of an administration managing its image. It is the timeline of a government that has looked honestly at the depth of the challenge and committed itself to the depth of response that the challenge demands.
There is an emotional dimension to this story that deserves to be named directly, because it is one that the purely analytical framing of policy discourse tends to obscure. Kano’s people love their state with an intensity and a pride that is, even in a country of fierce regional loyalties, remarkable. They carry within them the memory of a greatness that their grandparents knew and that they themselves have glimpsed, in fragments and in moments, even through the long decades of disappointment. When Governor Yusuf speaks of restoring Kano’s glory, he is not merely making a political argument. He is speaking to something that lives in the hearts of ordinary Kano citizens, something that has survived misgovernance, political manipulation, and cultural erosion with a resilience that is itself a testament to the depth of Kano’s civilizational roots. That emotional resonance is not a weakness in the Kano First philosophy. It is one of its greatest strategic assets, because renewal that connects with people’s deepest sense of identity and pride generates the kind of civic energy that no top-down programme can manufacture.
The work of restoring that glory belongs, ultimately, not to government alone but to every institution, every community leader, every journalist, every religious scholar, every teacher, every trader, and every young person in Kano who chooses, in their daily conduct, to live by the values that made this civilization great. Governor Abba Kabir Yusuf has provided the vision, the institutional framework, and the personal example of a leader who is willing to pay the political costs that genuine commitment to the public good always exacts. Comrade Ibrahim Abdullahi Waiya has provided the intellectual architecture and the communication infrastructure through which that vision can be translated into civic reality. The rest, as it must always be when a society is serious about its own renewal, belongs to the people.
Kano’s glory was never lost. It was covered over, layer by layer, by the accumulated debris of decades of bad governance, institutional betrayal, and the slow erosion of the values that once made it shine. The Kano First Initiative is not building something new on empty ground. It is clearing the ground of debris so that what was always there can breathe again, grow again, and reclaim the space in Nigeria’s national life and in West Africa’s historical memory that Kano has always, by right of civilization, deserved to occupy. That is the historical vision behind Kano First. And it is a vision worth every effort, every sacrifice, and every ounce of collective will that Kano’s people can bring to its realization.

 

Saminu Umar Ph.D is a Senior Lecturer in the Department of Information and Media Studies, Bayero University, Kano. surijyarzaki@gmail.com

Related Topics:

Opinion

Amupitan and the Credibility of the 2027 Elections-Salihu Tanko Yakasai

Published

6 days ago

on

April 12, 2026

By

 

By Salihu Tanko Yakasai.

In any election, the most important stakeholder is the electoral umpire. Whoever is chosen to lead the electoral body carries a heavy burden, particularly in how key players and observers perceive the independence of that umpire, whether he will be fair and just or take sides with those who appointed him.

Typically, the person appointed to head the Independent National Electoral Commission (INEC) is expected to ensure a level playing field for all candidates, irrespective of whether they belong to the ruling party or the opposition. Over the years in Nigeria, however, some INEC chairmen have been found wanting in the discharge of their duties.

Maurice Iwu is widely regarded as one of Nigeria’s most controversial INEC chairmen, largely because the 2007 elections under his leadership were heavily criticized for irregularities and lack of credibility. Even Umaru Musa Yar’Adua, who won that election, admitted the process was flawed. While some argue he operated within a weak system, his tenure is still often seen as a low point for electoral integrity in Nigeria.

If you’re looking at credibility, transparency, and public trust, his tenure is often seen as a low point for Nigeria’s electoral process.

But from all indications, the current INEC chairman, Joash Amupitan, seems to be on the verge of becoming even worse than Maurice Iwu, as his tenure has been marked by one controversy after another since his appointment.

1- Religious bias allegation

The current INEC chairman, Amupitan, has faced criticism over a past petition in which he reportedly raised concerns about what he described as “Christian genocide.” This has drawn objections from groups such as the Supreme Council for Islamic Affairs, who argue that such a position raises questions about his neutrality in a religiously diverse country and have called for his removal.

Advert

2- ADC leadership portal controversy

While citing a court order, the INEC chairman reportedly derecognized David Mark and Rauf Aregbesola as Chairman and Secretary of the African Democratic Congress, respectively. This removal from INEC’s official portal could undermine the party’s ability to field candidates. Critics see this as a move that may disadvantage opposition parties in favor of the ruling All Progressives Congress.

3- Voter revalidation exercise concerns

Another major issue was the proposed voter revalidation exercise introduced close to the election timeline, which sparked backlash. Many argued that attempting to revalidate tens of millions of voters within a short period could disenfranchise many Nigerians in the 2027 general elections. Following public pressure, the commission suspended the exercise.

4- Social media partisanship allegation

Questions have been raised about an alleged social media account linked to Amupitan, said to contain posts supportive of the APC and critical of opposition movements such as the “Obidient” movement. Although he denied ownership, some online claims suggest links to personal identifiers such as an email address and phone number, leaving the issue contested.

All these controversies are happening even before the elections. If Maurice Iwu is the yardstick for a poor election umpire, then by all accounts, Amupitan appears to be on track to surpass that record. If he can be perceived as this compromised before the elections, what should be expected on election day?

When the credibility of an election collapses, the consequences go far beyond the ballot box. Voter turnout drops as people begin to feel their votes no longer count, and the legitimacy of whoever emerges as winner is immediately questioned. This often fuels political tension, deepens divisions, and in some cases can trigger unrest. Ultimately, a flawed electoral process does not just produce disputed outcomes, it weakens public trust in democracy itself and makes governance far more difficult.

This is why all well-meaning Nigerians, as well as the international community, must lend their voices to calls for the removal of such a controversial INEC chairman. The credibility of the elections is already being questioned even before they are held. It is like a referee in a football match wearing the jersey of one of the teams, you do not need anyone to tell you that such a referee cannot be neutral.

As Kofi Annan once said, “Credible elections are the cornerstone of democracy.” When that credibility is in doubt, the very foundation of the democratic process is weakened. Nigeria cannot afford to gamble with that foundation in 2027.

Continue Reading

Opinion

The Final Betrayal Of A Red Neck?-Martin Yakwo

Published

1 week ago

on

April 10, 2026

By

 

By Martin Yakwo

The humid air of Benisheikh felt heavy yesterday, not with rain, but with the silence of a trap. Brigadier General Oseni Braimah stood in the center of the 29 Task Force Brigade’s perimeter, his thumb tracing the jagged edge of a radio that hadn’t caught a clear signal in three days.

He had surely sent five memos to Abuja in a month. He’d asked for the T-72 tanks promised in the quarterly budget and the thermal optics needed to see through the encroaching Sahel dust. After all the general in his youth was trained in the annals of red house aka octopus house..where being on point was a religion? Sharp thinking was necessary to survive and being resourceful was mandatory.

But alas, The replies from the High Command via the buffoons in the villa were always the same: “Resources are being deployed. Maintain your position.” But Braimah knew where the resources were. He had seen the photos of the new mansions in Lakeview, Abuja, owned by men who had never heard a shot fired in anger. He knew the “superior firepower” touted in the morning press releases was sitting in a shipping container in Lagos, held up by a kickback dispute between greedy politically inclined morons and the compromised analogue generals who have become their partners in crime and corruption.

“General,” his adjutant whispered, pointing toward the tree line. “The scouts didn’t return.” how could they have returned? They had already been betrayed by some rehabilitated sons and daughters of Satan with the blessing of the NSA and his clowns in control of the nations security apparatus a long time ago.

Braimah reached for his rifle. It was a decades-old weapon, the ubiquitous AK 47? its barrel worn smooth. He knew the political will to end this war didn’t exist; a forever war was too profitable for the men/agbayas in flowing agbadas, multi million naira watches and their paramilitary gang members in well starched khakis who the general answered to. If the insurgency died, the “security votes”—those unvetted billions—would vanish. After all, the dirty, stinky, drug addled vermin known as Boko Haram are the prodigal sons of some of the hierarchy as well as the politicians. These boys are cash in the bank as it is and so must be protected and supplied more than the military itself.

Then, the darkness erupted.
The terrorists didn’t come with swords; they came with brand-new technicals and night-vision goggles—gear better than anything Braimah’s men possessed. The General sprinted toward the front trench, shouting orders that were drowned out by the screams of boys holding jammed rifles.
He picked up a Light Machine Gun from a fallen soldier, but after three bursts, it seized.

The procurement officers had bought “refurbished” ammunition that was actually decades-old surplus. “Request air support!” Braimah roared over the thunder of RPGs.
“The jets are grounded in Maiduguri, sir!” the comms officer yelled back, tears streaking his dusty face. “They say there’s no fuel budget cleared for night Sorties!”

Advert

Braimah looked at the sky, vast and empty. No air support? No night time drones? It wasn’t the enemy that had defeated him. It was the ink on the diverted contracts and the shrugs in the air-conditioned boardrooms of the capital. He stood tall, a silhouette of defiance against the muzzle flashes. He was a lion led by sheep, a guardian sold for a percentage. As the perimeter collapsed, he didn’t retreat. He fired his sidearm until the slide locked back. By then the scene must have looked like a scorched earth with bodies strewn across each other, blood and dust mixing with bullets and shrapnel as the constant staccato of gunfire mixed with Islamic chants by the evil killers of his colleagues rent the air, getting closer, and closer by the mili second?

The last thing Oseni Braimah felt wasn’t the sting of the bullet, but the “cold weight of a betrayal that started a thousand miles away from the battlefield in an air conditioned suite in the villa and freezing office in the MOD.” The desire to gaze upon the faces of his beautiful wife and kids once more must have driven him to jump into the last remaining MRAP vehicle in order to save himself and the wounded left alive to try to salvage their dire situation and protect us the citizens who slept underneath the covers while simultaneously living in order to fight another day?

But alas….it wasn’t meant to be…”oga the MRAP has no fuel and the engine is faulty?” What manner of government allows a red neck to be in charge of a command with such a logistical nightmare? The Nigerian government of course. Better to turn our brightest and bravest into sitting ducks in borno for the bandits as long as the allowances can be exchanged in zone 4 for dollars but not sense!

The next morning, the DHQ would release a statement praising his “heroism” and “the military’s successful repelling of the attack.” The mansions in Abuja would remain quiet, their walls thick enough to drown out the sound of the desert wind while also buck passing in order to avoid any form of official scrutiny. Maybe tomorrow morning the mong from bourdillion would hurriedly fly into an airfield in Maiduguri for 10 minutes to extol the virtues of my red house brother and his fallen comrades in arms as he did in jos? He would make his usual regurgitated speech about “never again or we will crush these bandits?” He may also demand that they bring omos twin brother and his grieving wife and kids for a photo op? To show that he cares? Typical.

Mr President , your high command and your useless Boko Haram trainee ministers and the safari suit wearing boy scout from kaduna . You have all sacrificed an innocent man’s life and that of his brave platoon with your incompetence, blinding stupidity and lack of political will to face this menace head on. Nigerians are now on par with somalians as regards to insecurity and it is all happening under your bleary-eyed watch.

The betrayal of all the remaining red necks and their subordinates rests on your shoulders. May all of you responsible for the current state of this nations capitulation choke on your wealth and die off in penury after being haunted by the visions of all those who have been sent to the upper room by your inaction greed and lack of foresight.

As for “Le deux, tallest, Omo bee and the general?”…..I wish you a peaceful journey
I will see you when it’s my turn . Rest in peace……Salute.

[“The final betrayal of a red neck” is a SEMI BIOGRAPHICAL EPITAPH written by me based on the events of the last 24 hours of oseni braimahs life, as a dedication to his bravery and that of his men, the current inefficiency affecting our nations military offensive against terrorists in nigeria, the debilitating federal corruption as well as our 32 year association via our journey through the hallowed halls of CSSKD”]

© God of words productions. 2026

Continue Reading

Opinion

Shekarau In APC, Morale Booster For Governor Abba

Published

1 week ago

on

April 8, 2026

By

 

By Abba Anwar

It is no longer a news or something strange for Kano people, for one to comfortably advance a stance that, among all the former Governors of Kano, who are still alive, including Military Administrators during Military regime, Malam Ibrahim Shekarau, Sardaunan Kano and a one time Distinguished Senator of the Federal Republic of Nigeria, is the most focused, most honest, most humane, most humble and most lenient, with high sense of spiritual touch.

Just like the former Governor Rabi’u Musa Kwankwaso, whose political structure cuts across all the 44 local government areas in the state, Malam Shekarau has that political spread for sure. Shekarau’s structure, under what is called Shurah Council /Committee, is more genuine and democratic, than that of Kwankwaso.

For the simple reason that, nowhere in his political life, before, during and after his days in office, it was reported that he takes decisions without consultation. The cardinal essence of the true meaning of Shurah. Consultation before action. The concept of Shurah became more prominent in his post administration era.

Even the Shurah Council /Committee, is under the leadership of another respected and down – to-earth personality, Dr Umar Mustapha, popularly known and called Mai Mansaleta (Mentholatum). An ocean difference between Kwankwaso’s Kwankwasiyya and Shekarau’s Shurah. Under Shurah, immediately after Shekarau, there is the Chairman of the body of decision makers, Shurah. Unlike in Kwankwasiyya where you have Kwankwaso and only him, as the alpha and omega. Below him in the chain of decision making and command? Nobody! Absolute totalitarianism!

With the cross over of Shekarau to the ruling All Progressives Congress (APC), the chances and influence of Kano state, Abba Kabir Yusuf, against 2027 election, are becoming more visible, predictable and waxing stronger. Even the consolidation of the party and governance are becoming increasingly focused. Shekarau is respected by almost all Kano elders and responsible individuals.

Advert

One good thing about Shekarau’s political empire, is, almost all those who are following his political direction, have it at the back of their mind that, they are duty bound, to be loyal, as a symbol of duty of followership. No blind loyalty, no deceit and no double-speak. He, as an overall leader of the dynasty, if I can use the term, consults, before any decision is reached.

Shekarau in APC, means governor Yusuf’s decisive political spread across all the 44 local governments. I also hope that, Shekarau’s people will not be sidelined in the party activities and governance. As it was the case during the immediate past governor Dr Abdullahi Umar Ganduje, CON.

If and only if governor Yusuf wants to display practical relationship with Shekarau, I suggest, he should incorporate Shekarau’s loyalists in governance, more than any other section or camp of the traditional APC. Why? Because, Shekarau, as it appears now, has no single individual in the party leadership. Right form the ward to local government up to state. Congresses across wards, local governments and state took place few weeks back. Before Shekarau joins the party. So he should be compensated, anyway.

It is governor Yusuf, Malam Shekarau, Baba Ganduje and His Excellency, Deputy Senate President, Distinguished Senator Barau I Jibrin, CFR, who are now on the table. A round table, if you wish. Is not for roundtable discussion. But for redesign, refocus, rejig, realignment and rehearsal of current political reality in Kano, against 2027.

Without fear of contradiction and exaggeration, Shekarau is still one of the very few politicians in the country, whom, when you look at their faces, you see faith, seriousness, straightforwardness, focus, commitment and humility. So as a matter of fact, APC under the governor, in Kano, is lucky to woo Sardaunan Kano, ahead of such stiffer elections, come 2027. Which is just some miles away.

I suggest that, Shekarau people, as he joins APC, should be involved in governance from local governments to state level. Failure to do that, may as well mean, APC looks at him (Shekarau), alone, not alongside his people. And this could mean a bad political approach. Let Shekarau and his people know that, their relevance and influence are spotted and appreciated, by the present state government. Unlike what was obtained in the past. When their hardwork, commitment and loyalty were thrown to the dogs.

As important as Shekarau is, in normalizing and consolidating the strength of APC, not only in Kano, it is expected that, his people would not be neglected after joining the party. Yes, Shekarau still enjoys grassroot supporters, real and genuine, for that matter. The ball, I believe, is in the court of both President Bola Ahmed Tinubu, GCFR, and governor Yusuf.

So governor Yusuf should facilitate the fixing of Shekarau people in some chosen federal government spaces. Consolidation of power, is rewarding, when realities on ground are not deliberately neglected.

Shekarau’s influence cuts across many states, especially, in the North. More importantly, people that are religious, in the true sense of the word religion, gentlemen and other community leaders across our traditional settings. Humility and approachable posture, are two major attitudes that endear him to many.

Without being economical with the truth, I can say, governor Yusuf finds a new political father in Shekarau. Take it or leave it.

Anwar writes from Kano
Wednesday, 8th April, 2026

Continue Reading

Trending