Re: From Sawaba to Asara: The evolution of commercial politics in Kano, by Engr. Bello Gwarzo Abdullahi, FNSE
I recall, with a profound sense of nostalgia, the spirited days of our youth when, as secondary school students, we fervently immersed ourselves in political activism, aligning with the People’s Redemption Party (PRP)—the populist movement championed by the visionary Malam Aminu Kano. Those were formative years driven by a shared idealism, a deep commitment to social justice, and an unwavering belief in the power of politics as a vehicle for the liberation of the Talakawa—the oppressed masses.
Although the PRP would later split into the “Santsi” and “Tabo” factions, the contributions of its administrations in Kano and Kaduna remain indelible in our collective memory. Our political awareness, however, was not born out of PRP alone. It draws from a deeper wellspring—the ideological foundations laid by the Northern Elements Progressive Union (NEPU), established in the First Republic. NEPU stood as a bold resistance to the feudal and colonial hegemony that had long exploited the people through an exclusive system of governance known as the “family compact rule.”
Consequently, whenever conversations emerge around NEPU or PRP, they evoke a profound emotional and intellectual response—especially among those of us who witnessed their legacies firsthand or were shaped by their ideals. This emotional backdrop sets the context for my response to Dr. Auwalu Anwar’s incisive article, “From Sawaba to Asara: The Evolution of Commercial Politics in Kano”, recently published in ThisDay Live.
From Revolutionary Ideals to Commercial Politics
In his article, Dr. Anwar offers a compelling historical account of Kano’s political transformation. He painstakingly traces the ideological journey from the revolutionary fervor of NEPU and the early PRP to the current dominance of what he terms “commercial politics.”
The Founding of NEPU
Founded in 1950 by eight bold and progressive young patriots in Kano, NEPU emerged as a revolutionary force dedicated to dismantling colonial feudal structures. Its mission was grounded in the empowerment of the marginalised masses—the Talakawa—through democratisation of political institutions, eradication of socio-economic inequality, and the establishment of a just and equitable order. NEPU gave birth to a generation of leaders who viewed politics not as a pathway to personal wealth, but as a solemn duty to serve the people.
The Shift Toward Transactional Politics
However, as Dr. Anwar rightly argues, the trajectory of Kano’s politics has veered dramatically away from those lofty ideals. The emergence of the Kwankwasiyya movement, once seen as a breath of fresh air and a continuation of progressive politics, has instead evolved into a mechanism of transactional governance. Loyalty is now measured by personal allegiance, not ideological conviction; political participation is increasingly defined by patronage and self-interest, not collective upliftment.
The ideals of Sawaba—truth, justice, conscience—have gradually been replaced with opportunism, political brokerage, and a pervasive culture of commodification. Today’s political discourse is less about the struggle of the masses and more about the struggle for access to power and resources.
A Reflection on Political Leadership
Dr. Anwar evaluates the styles and legacies of three key figures who have shaped recent political developments in Kano:
Ibrahim Shekarau is portrayed as a moralist, guided by religious and ethical considerations. While his leadership was seen by some as principled, others viewed it as too reserved for the rough terrain of Nigerian politics.
Abdullahi Umar Ganduje, in contrast, is described in less flattering terms—his tenure marked by widespread allegations of corruption and governance driven largely by self-interest and nepotism.
Rabiu Musa Kwankwaso, the most dominant figure in contemporary Kano politics, is critiqued for his control of the political narrative through manipulation, ideological inconsistency, and the creation of a personality cult in the form of the Kwankwasiyya movement. Under his leadership, followers are not mobilised around a vision for social transformation, but around personal loyalty, often rewarded with positions and contracts, rather than merit or ideological alignment.
A Time for Self-Reflection and Reorientation
Yet, while the actions of individual leaders are rightly scrutinised, we must also accept collective responsibility for the political quagmire we now face. It is easy to point fingers—at Kwankwaso, Shekarau, or Ganduje—but as the adage goes, when one finger points outward, three point back at oneself.
We must pause. Reflect. Reassess.
The challenge before us is not merely about personalities or factions—it is about the deeper erosion of political values and collective conscience. It is about how far we have strayed from the path charted by NEPU and PRP. We, the citizens, the political class, the youth, the elders, and the intelligentsia, must interrogate our own roles in enabling the rise of commercial politics.
Kano has historically stood as a beacon of progressive and ideological politics. From Aminu Kano’s grassroots mobilization to the PRP’s policy-oriented governance, our state once led the way in showing that politics could be principled, people-centered, and purposeful. Today, that moral leadership is being lost, and it is imperative we reclaim it—not only for our sake but for the rest of Nigeria that looks up to Kano for guidance.
Call for an Ideological Reawakening
The time has come for an ideological revival—a return to the enduring principles of Sawaba and the foundational values of NEPU and PRP. This revival must not be symbolic or rhetorical; it must translate into real political action and institutional reforms. We must build new political alliances grounded in ideology, not ethnicity or personal loyalty. We must encourage political education, civic engagement, and youth empowerment rooted in progressive thought.
The NEPU and PRP of old offer more than historical inspiration—they offer a blueprint for reclaiming a politics of integrity, equity, and public service. These movements remind us that politics can, and should, be a noble pursuit, driven by conscience and anchored in service to the collective good.
Conclusion: The Road Ahead
In light of Dr. Anwar’s timely intervention and based on my own reflections, it is clear that we stand at a defining moment. Kano, and indeed Nigeria, is at a crossroads. The path of commercialised politics has yielded short-term gains for a few, but long-term setbacks for the many. The erosion of values, the rise of mediocrity, and the decay of public trust cannot be sustained.
It is time to break free from the cycle of political vanity, ego massage, and transactional governance. We must rebuild from the ground up—starting with the soul of our politics.
Let us revive Sawaba—not as a slogan, but as a moral compass. Let us restore NEPU’s courage and PRP’s clarity of purpose. Let us embrace self-critique, realign our values, and recommit to building a fair, just, and egalitarian society.
Kano has led before. Kano can lead again.
bgabdullahi@gmail.com
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