Opinion
Tinubu and Ganduje Shouldn’t Play with Fire in Kano
By Farooq A. Kperogi
In a predictable, premeditated, and carefully choreographed judicial charade, the Court of Appeal on Friday upheld the verdict of the Kano State Governorship Election Petition Tribunal that reversed the electoral triumph of NNPP’s Governor Abba Yusuf of Kano State. I sincerely hope this assault on justice isn’t the spark that ignites an inferno in Kano—and in the country.
The signs had been evident since early October that a predetermination had been made that irrespective of the facts, the flawed, preplanned judgment of the election petition tribunal must be preserved at all costs.
For example, on October 6, the Head of the Legal Department of INEC in Kano State by the name of Suleiman Alkali wrote a curious letter stating that INEC, which had declared NNP’s Yusuf as the validly elected winner of the governorship election in Kano, was no longer interested in defending its declaration.
“I have been instructed by the commission headquarters that INEC as an umpire has no reason to appeal any judgment,” he wrote. “Consequently, the National Commission in charge of Legal Services and National Commissioner in charge of Kano zone directed that the appeal be withdrawn and all processes for all appeals should be forwarded to the Kano Office.”
In response to the jolt and outrage that the letter generated, Sam Olumekun, INEC’s National Commissioner and chairman of its Information and Voter Education Committee, said Alkali wasn’t authorized to write the letter, pointing out that the letter had “since been withdrawn and the officer reprimanded.” We weren’t told the nature of the “reprimand” because it was a lie.
That was exactly what played out when INEC acted in cahoots with Ahmed Lawan to steal APC’s Bashir Machina’s Yobe North Senatorial District primary win, which the Supreme Court affirmed in a shameless show of what I called judicial banditry.
(Retired Justice Musa Dattijo Muhammed quoted his colleague’s quotation of my abrasive censure of the Supreme Court in his parting shots at his colleagues even though he and his colleague didn’t give me credit— and slightly misquoted me. I said in a February 6 article titled “Lawan and Supreme Court of Shameless Judicial Bandits” that “Nigeria’s Supreme Court is, without a doubt, a rotten gaggle of useless, purchasable judicial bandits. The highest bidder gets their judgement.” Dattijo used “voter” where I used “rotten.”)
Anyway, on September 5, 2022, an INEC lawyer by the name of Onyechi Ikpeazu, SAN, had filed an affidavit at the Federal High Court to discredit the result of its own election that had declared Machina as the winner of the Yobe North APC senatorial primary election.
In the aftermath of the shock and fury that attended this, Festus Okoye, at the time INEC’s National Commissioner and chairman of its Information and Voter Education Committee Festus, repudiated Ikpeazu’s affidavit and said, “the Commission will review its quality assurance protocols, including the preview by appropriate ranking Officials of all processes filed on its behalf to ascertain their correctness in all material particulars with all reports and all information at its disposal before their presentation so that a situation like this is not repeated.”
Well, that situation was repeated in Kano in October this year, almost exactly a year later. It seems to be a well-practiced pattern. INEC first flies a kite, sees how high it flies, then crashes it. But the whole point is to prepare the minds of the public for what is being hatched so as to minimize its shock value when it finally materializes.
If the outcome of the Ahmed Lawan and Bashir Machina case is any guide, it means INEC is deeply complicit in Ganduje’s chicanery and plot to steal Yusuf’s governorship. It might also mean that the “judicial bandits” I talked about at the Supreme Court are waiting in the wings to feast on another stolen electoral dinner. I hope I am wrong.
The second indication that this appeal court judgment was a well-rehearsed theater came when the appeal court completed its deliberations on November 6 but deferred its judgment until November 17 and then requested that security be heightened in Kano in anticipation of the publicizing of its judgement. Only people in a dry run for the abortion of justice ask for anticipatory protection from their potential victims.
As I pointed out in my September 23, 2023, column titled “Why the Kano Verdict Can’t Stand,” it is apparent that former Kano State governor and current APC national chairman Abdullahi Ganduje has resolved to damn all consequences and use the federal might at his disposal to wrest the power that his party and his flunkey lost to Rabiu Kwankwaso and his son-in-law in the governorship election.
“APC appears intent to get back through judicial manipulation what it lost through the ballot box,” I wrote. “It’s a higher-order, more sophisticated, and less primitive version of the broad-day electoral heist they perpetrated in 2019 after former Governor Abdullahi ‘Gandollar’ Ganduje lost to the same Abba Yusuf.”
In a defiant disregard for potentially untoward consequences, Ganduje—of course, with President Bola Ahmed Tinubu’s blessing—has decided to pull all strings to snatch judicial victory from the jaws of electoral defeat.
As I will show shortly, both the election tribunal and the appeal court are not even pretending to be fair in their judgments. They have already been handed a verdict and mandated to fish for evidence to justify it. The verdict, of course, is that NNPP’s Abba Yusuf must go and must be replaced by APC’s Nasiru Gawuna.
In rhetorical studies, we call that finalism, that is, a conclusion in search of evidence. Psychologists call it “motivated reasoning,” that is, tendentious interpretation intentionally designed to produce a predetermined outcome. Philosophers call that armchair hermeneutics, that is, reasoning that ignores the evidence.
The Daily Trust reported Justice Moore A. Adumein as predicating the nullification of Yusuf’s victory on the fact of his not being a member of the NNPP when he was nominated by the party. “As rightfully found, Yusuf Abba was not a member of the NNPP at the time he was purportedly sponsored by his party and he was not qualified to contest the March Governorship Election,” Justice Adumein reportedly said.
Yet, in quashing the election of APC’s House of Representatives member Musa Iliyasu Kwankwaso and reinstating NNPP’s Yusuf Umar Datti as the validly elected member to represent Kano’s Kura/Madobi/Garun Malam Federal Constituency seat, the same appeal court said two weeks ago that “the issue of membership of a political party is an internal affair, which no court has jurisdiction on,” according to the LEADERSHIP newspaper.
I had thought that this was settled law. As I wrote in a previous column, “A May 26 Supreme Court ruling also says rival parties have no right to question the validity of the internal decisions made by other parties unless they can prove that they suffered demonstrable harm as a result of the internal decisions another party took. So, the Kano governorship election tribunal’s verdict on this issue will be as dead as a dodo upon appeal.”
The question now is, why is NNPP’s Yusuf being held to a different standard? I get that Kwankwaso and Yusuf didn’t handle their victory well. Instead of being happy, their victory roused destructive vengeance and mean-spiritedness in them. But that’s no reason to steal their legitimately earned victory.
I am certain that NNPP will take this case to the Supreme Court. If the Supreme Court is guided by its precedents, which is never guaranteed, I have no doubt that it will invalidate the judgements of the lower courts.
But this is clearly not a legal issue. It’s a battle for political supremacy in Kano between Ganduje and Kwankwaso in which Ganduje is deploying the courts as cudgels to fustigate Kwankwaso.
My advice for President Tinubu is to be very watchful because this is really treacherous territory. Righteous anger over obvious injustice—on top of ongoing existential torment in the country—can spark violence whose consequence we can’t predict.
Farooq A. Kperogi is a Professor of journalism and emerging media at Kennesaw State University, U.S.A
This article was first published on his Facebook page.
Isyaku Ibrahim
There is no doubt whenever you talk about Enyimba of Aba in Nigeria’s top flight who won the competition nine time, the next team that will come to your mind is Kano Pillars that lifted the trophy on four good occasions. But nowadays,it seems the Kano darling is losing its prestige, recognition and above all popularity in the local league.
This was as a result of lack of total commitment, determination, tenacity, patriotism,diligence and seriousness which the side was known for in the past.
To say the fact, the pyramid City lad was previously rated among the traditional teams in the top flight as they have established and tested players that would not disappoint their teeming fans no matter where they are playing.
It was based on this late Rashidi Yekini while watching the team at Adamasingba Stadium now Lekan Salami Stadium in Ibadan said if he was to play for a local team he would prefer to lace his boot for Kano Pillars ahead of others.
The reason he Said was simply due to excellent free flow football of the team but now it seems that has gone for bad.
When the club was established as early as 1990 among the objectives behind was to boost the name of the state through football and beside that win trophies with a view to competing favourably with others.
While those behind the idea should be commended to a large extent for their foresight in that respect in view of how the team is now a household name in the round leather game countrywide but there is the need for a collaborative effort with a view to normalising things in the ancient city side as the club has now stepped down from its aforementioned aims and objectives.
It is painful that the team’s main priority nowadays was not to lift the league as the case was previously but to survive relegation which was baseless,laughable and nothing to write home about considering their past experience particularly when they were based at Sabongari Stadium.
Definitely,this season is almost over as Remo Stars are as good as being crowned the winners of the event
The best option for Sai Masu Gida is to start early preparation for the upcoming season through putting their house in order aimed at restoring their winning culture as the teeming fans are tired of flimsy excuses on the reason behind their lack lustre performance year in year out.
Honestly, what they are basically hoping for is to see the club matches theory with practice through grabbing the trophy or at least earning one of the three continental tickets in the country.
optimistically this is achievable with the full support of Governor Abba Kabir Yusuf coupled with that of his laborious and submissive Deputy Comrade Aminu Abdulsalam, good management, superb technical crew and the support of ardent fans who are always with the side in either thick or thin.
Ibrahim is a Director Public Enlightenment at Kano State Ministry of Special Duties.
Prof. Ibrahim Bello-Kano (IBK)
Double Professor Uba Abdallah Adamu has angered many non-Kano people resident in Kano by his famous, widely circulated quip, an aphoristic description of Kano in which says the anyone tired of (living in) Kano is tired of life. Prof Adamu’s appraisal of Kano is based on a sound premise and a powerful emotional logic. Prof. Adamu’s comment has a powerful pedigree. On the arguments of the highly acclaimed French sociologist and space theorist, Henri Lefebre in “The Production of Space” (1974), it can be shown that Kano, especially the city and the metropolitan area, has three characteristics, typical of the greatest cities in the world since Antiquity:
1. It is a conceived space (an urban area, complete with a series of interlacing and interloping and interlocking urban designs since the 9th century). Kano was already a city and an urban space well before 1903. It’s one of the oldest urban areas in the Sudan.
2. It is a lived space, complete with the everyday experiences of its inhabitants and their emotional identification with it. Hence the many “quarters of the city”— from Alkantara, Alfindiki, Ayagi, to Mubi and Gwangwazo and beyond those.
3. Kano is also a practiced/practised space, with its inhabitants, visitors, and emigré population working to “practice up” the city in their daily lived experiences and within its urban and emotional spaces. That’s the truth of Prof. Abdallah Uba Adamu’s hyperbolic reference to Kano as a barometer of happiness or depression.
Prof Adamu is also correct in that most immigrants to the city never leave it, even if their last name may indicate other towns or cities. Already, Kano is one of the most truly cosmopolitan cities in Nigeria, surpassed only by New York, London, and Abidjan. In 1958, almost a decade before Lefebre’s book, the philosopher of science and urban studies, Gaston Bachelard published “The Poetics of Space” in which he argues that to live, or to choose to live, in a place, say the Kano metropolis, is already to enact an emotional act, and an existential event, in and for which Kano is already a resonant space of intimacy, or an intimate place of lived subjectivity. This is the case because one cannot live in Kano, even for a brief period, without (seeking to) creating a home, a nest, and an intimate space of “Kano beingness” or a Kano-based “being- in-the world”. That’s why Kano evokes and resonates with a strong emotional identification with it. When I was about 8 years old, I was told, on visiting the Dala Hill, that God had planned to create a holy city in Kano, but a dog urinated on the hallowed ground, and that’s how the divine plan was moved elsewhere. Of course, that story is clearly apocryphal, yet it shows how the Kano people are intensely proud of their places and spaces. So, Prof. Abdullah Uba Adamu’s hyperbolic and surreal description of Kano is essentially correct and pleasingly poignant. Many emigré groups are unhappy with his remarks, but if you live in a place, earn a living in it, or draw opportunities of all kinds from it, then you have got to love Kano, the most romantic of cities, a city full of dreams, aspirations, emotional highs and lows, and learn to identify with its fortunes. Kano, the city of gold and piety, recalcitrance and hope, modern politics and ideological contestations; the city of majestic royalty; the city of women and cars, as Shata once described it. Kano… the great Entreport. Kano, your name will endure through the ages. Cheers.
Ibrahim Bello-Kano (IBK) is a Professor of English at Bayero University, Kano.
By Huzaifa Dokaji
Kano is not a place you reduce to a headline or dismiss with a stereotype. It is a city with too many layers for that- too much memory, too many voices. This is the Kano of Muhammadu Rumfa, the ruler who gave it form and vision, and of Ibrahim Dabo, the scholar-king. The Kano of Kundila and Dangote, where wealth meets ingenuity.
It is the Kano the British once described as the ‘London of Africa,’ the Tripolitans praised as ‘a city like a thousand others’, each one magnificent—and its own people, knowing its complex social and ideological chemistry, named tumbin giwa, the intestine of an elephant: vast, winding, and full of hidden depths.
Kano has always carried many lives at once. It is the home of Shehu Tijjani Na Yan Mota and the sanctuary of Abdullahi dan Fodio when he felt the revolution had been betrayed. It is Madinar Mamman Shata and the home of Aminu Ala, the author of the philosophical Shahara and masterfully composed Bara a Kufai. This is the same Kano that made Dauda Kahutu Rara, the master of invective lyrics, and Rabiu Usman Baba, the Jagaban of Sha’irai.
Here, contradictions do not cancel each other, they coexist. It is the city of yan hakika and yan shari’a, of Izala and Tariqa, of Shaykh Rijiyar Lemo and of Shaykh Turi. It is the Kano where people will argue passionately about doctrine, then share tea afterward. Where silence and speech, mysticism and reform, are all part of the same long interesting yet boring conversation.
This is the Kano of the diplomatic Emir Ado Bayero and combatant Muhammad Sanusi II. Of Rabiu Kwankwaso, the red-cap-wearing jagora, and of the agreeable Ibrahim Shekarau. It is that same Kano of the incorruptible Malam Aminu Kano and Dollar-stuffing Ganduje. The cosmopolitan city of Sabo Wakilin Tauri and of the saintly Malam Ibrahim Natsugune.
If not Kano, then what other city could birth Barau Kwallon Shege, the bard of the profane, and welcome Shaykh Ibrahim Nyass, the towering saint of the mystics? Where else but Kano would you find Shaykh Nasiru Kabara- scholar and Sufi master- sharing the same cityscape with Rashida dan Daudu and all the remembered and forgotten Magajiyoyin Karuwai? This is the Kano of yan jagaliya and attajirai, of the sacred and the profane, the pulpit and the street. The Salga and of Sanya Olu and Ibedi streets. Kano has never pretended to be a city of one truth, its greatness lies in the multitude it carries.
So when people speak carelessly about Kano, they miss the point. Kano is not a relic. It is alive. It debates itself. It holds its tensions with pride. And like Adamu Adamu said, “the story of this enigmatic city is simple and straight backward – and , in the end one can only say Kano is Kano because Kano is Kano – and that’s all; for; it is its own reason for being.”
You don’t explain Kano. You respect it.
This was first published on Huzaifa Dokaji’s Facebook account.
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