Opinion
Nemesis as a short distance runner
By Tunde Olusunle
When he flung Sanusi Lamido Sanusi, (SLS) out of the window of the Emir’s palace in Kano four years ago, Abdullahi Ganduje would have least imagined what is playing out today. Ganduje was the “Lord of the Manor” in Kano State, the all-powerful chief executive. Recall video clips of Ganduje allegedly stuffing wads and packs of crisp, mint-fresh dollar bills into the bottomless pocket of his babanriga ahead of the 2019 general elections. They were reportedly gifted to him by some contractor ally of the erstwhile Kano governor who was repaying a good turn. Graphic and unassailable as that short motion picture was, former President Muhammadu Buhari who rode into office on the camelback of now suspect integrity in 2015, volunteered a baffling defence for Ganduje. He swore Ganduje was most probably participating in a Kannywood movie, the way the film industry up North is described. Buhari who has never been known to operate a tablet, nay a notepad, suggested that advanced technology could actually simulate what we all saw in that short clip!
Ganduje was the prototype alagbara ma m’ero as we say in Yoruba. This interpretes as the “maximally muscular, minimally reasonable.” He fought a few other prominent Kano leaders during his heydays in Government House. Recall he carried his unabated squabbles with one of his predecessors, Rabiu Musa Kwankwaso to the State House, Aso Villa, during the early weeks of the Bola Tinubu government. Told on one occasion that Kwankwaso was in a particular section of Aso Rock same time as he was in the complex, a vexed Ganduje said Kwankwaso should consider himself fortunate. He said he, Ganduje would have slapped Kwankwaso if he sighted him in the Villa! That would have caused a scene in Nigeria’s seat of power. I’m now just imagining how Tinubu would be trying to restrain Ganduje, in the forecourt of the office of the President, while Vice President Kashim Shettima will be pulling at Kwankwaso’s agbada in a bid to manage the situation.
Ganduje reportedly considered Sanusi too independent-minded and outspoken for a natural ruler. Sanusi was governor of the Central Bank of Nigeria, (CBN), before being appointed Emir in 2014. He had always had a radical streak about him which culminated in his suspension as CBN head in 2014 for blowing the whistle on the theft of $20 Billion in accruals from crude oil sales. As Emir he considered aspects of the religious and cultural practices of his emirate repugnant. He opposed the “ultra-conservative interpretation of Islam” in some parts of northern Nigeria, which discouraged girl-child education, family planning, even inoculation against potential healthcare afflictions. He had reservations about the style of Ganduje as governor and didn’t put a veil over his dislike for the return of Ganduje to Government House in 2019.
He believed Ganduje shouldn’t have made it back if the poll was fairly and transparently conducted. March 9, 2020, Ganduje upended Sanusi. He was accused of negatively impacting the sanctity, culture, tradition, religion and prestige of the Kano emirate, and disrespecting the governor’s office. He was also alleged to have disposed of property belonging to the state and the misappropriated of the proceeds. It was a case of digging several manholes for a prey in a bid to ensure he falls into one of the several traps. He was summarily banished to Nasarawa State for effect. Sanusi sought reprieve in the courts which ruled it was an overkill to fling him to a remote community faraway from his family and more accustomed home in Lagos. Within a few days, Nasir El Rufai, Sanusi’s longstanding friend who was governor of Kaduna State, personally enforced the evacuation of Sanusi from Awe local government area in Nasarawa State.
For whatever his contributions were to the emergence of Tinubu as president after the 2023 polls, Ganduje believed he would be compensated with a ministerial slot in the former’s regime. Like Nyesom Wike, David Umahi, Mohammed Badaru Abubakar, Atiku Bagudu, Simon Lalong, former governors of Rivers, Ebonyi, Jigawa, Kebbi and Plateau states, Ganduje dusted his curriculum vitae to pitch for a slot on Tinubu’s federal executive council. His five colleagues in the “2015 – 2019- 2023 class of governors” made the cut, not Ganduje. Tinubu spontaneously made him chairman of the All Progressives Congress, (APC], the vehicle which delivered him as president. Abdullahi Adamu his predecessor and former governor of Nasarawa State was, as has become standard practice in Nigeria’s notorious political rule book, schemed out and compelled to resign from office.
If Ganduje ever thought his chairmanship of the APC was going to be a walk in the park, he was thoroughly mistaken. Indeed, he’s grossed sufficient experience in his present office to know that there are sharp differences between wholesale insulation in Government House, and the inevitable overexposure of party leadership. Last April, a faction of the APC in Ganduje’s primary “Ganduje ward” in Dawakin Tofa local government area of his home state, Kano, suspended him from the party. Haladu Gwanjo, legal adviser of Ganduje’s ward led some party leaders to pronounce the suspension. They advocated the return of the national chairmanship of the APC to the north central zone, where Ganduje’s predecessor, Adamu, hails from. The young Turks canvassed due process in party administration, consistent with the “renewed hope” mantra of the APC. Ganduje made a hurried recourse to the law courts for momentary reprieve.
Thursday May 23, 2024, Sanusi Lamido Sanusi was reinstated as Emir of Kano by Ganduje’s successor in Kano State, Abba Yusuf. His cousin and successor, Aminu Ado-Bayero, was unceremoniously removed from office. The splinter emirates created by Ganduje in his bid to whittle down Sanusi’s authority as prime monarch in Kano, were similarly dissolved. The edifice which Ganduje built four years ago was apparently built of straw and spittle. Governor Abba Yusuf is a product of the Kwankwasiya political tendency in Kano politics, a creation of Rabiu Kwankwaso. Those who know a little about Nigerian politics will recall that Kwankwaso’s emergence in our politics, predates the fourth republic. He was an ardent student of the talakawa political orientation, pioneered by the venerable Kano-born leader, Aminu Kano. Kwankwaso was Deputy Speaker in the House of Representatives of the Ibrahim Babangida political experimentation of 1992 to 1993.
Whereas the Kwankwasiya movement had long been entrenched, it was not until the run-up to the 2023 elections that Kwankwaso adopted a new platform, the Nigeria National People’s Party, (NNPP), on which he is espousing the populist philosophy of the Kwankwasiya brigade. Abba Yusuf rode to office on the back of this invention. It was the same way Chukwuemeka Odimegwu Ojukwu the famous Biafran war lord, established the All Progressives Grand Alliance, (APGA) in Anambra State. The party has remained a force in the politics of the state and indeed the south east. It has produced three Anambra governors in succession, notably Peter Obi, Willie Obiano and the incumbent Chukwuma Soludo.
Abba Yusuf has made no pretences about his disdain for Ganduje and everything he represents. Much as some of Yusuf’s early actions in office were generally perceived as wasteful, he nonetheless brought down as many edifices in Kano as bore the imprimatur of Ganduje. The “Kano golden jubilee roundabout” built to commemorate the 50th anniversary of the creation of Kano State and structures built inside the filin sukuwa, (Kano race course), were hewn on Yusuf’s orders. The hajj camp which was reportedly bastardised by Ganduje who allegedly parcelled parts of it to his friends and associates was equally felled. There were suggestions that the value of the demolitions carried out by Yusuf could be in excess of N200Billion. Such is the anti-Ganduje sentiment in contemporary Kano State.
The way and manner the legacies of Abdullahi Ganduje are unravelling in Kano State should serve as a lesson to the shortsighted, incapable of seeing beyond the bridges of their nose. History is replete with the deconstruction of many leaders after their rulership and indeed keeps repeating itself in our sociopolitical experience. Those who are not circumspect, however, are too distracted by the allure and bliss of their immediate office, to think. They continue to drift, blunder and flounder, unmindful that time is their ultimate nemesis. Ganduje is just one year out of office, yet many of the decisions he made while in power for eight years are being unmade and thrown at his face like rotten tomatoes.
Until I joined him on the table he was seated at a wedding reception we both attended in Lagos a few weeks back, Rotimi Amaechi, governor of the oil-affluent Rivers State for eight years and Transportation Minister for another eight years was a lonely man. It turned out we flew back to Abuja on the same flight same evening after the event and sat not too far from each other. He opened the overhead locker atop his seat to bring out his luggage himself. Is anyone following the Yahaya Bello saga? He mindlessly trampled upon the hapless heads of his constituents in Kogi State for eight unbroken years? He left office last January and life has not been the same again. He has been declared wanted by at least one anti-graft agency. He will be arraigned in the rectangular, wood-panelled cubicle of the courtroom in a fortnight. A lesson for all.
Tunde Olusunle, PhD, is a Fellow of the Association of Nigerian Authors, (FANA)
By Professor Mike Ozekhome, SAN, CON, OFR, LL.D.
I have carefully read and listened to former Nigerian military president, General Ibrahim
Badamosi Babagida’s public remorse and regrets over the atrocious annulment of the June
12,1993 presidential elections. He did this 32 whopping years later. I want to very quickly say
that it takes a man with strong guts and balls and a man who has become repentant, born
again and has seen the face of God to publicly recant his earlier wrongful deeds and offer
public apology to the entire nation. This was no doubt meant to heal gapinng wounds and
balm wounded and bruised hearts.
The polls, the best, most transparent and credible elections, ever held in Nigeria till date,
were meant to end decades of military d The annulment threw Nigeria into turmoil and
widespread unreast, protests, maimings and killings. This forced Babagida to “step aside”;
the enthronenent of the Enest Shonekan’s Interim Government; and the arrest and detention
of Chief Moshood Abiola, the presumed winner who later died in Aso Villa in questionable
and suspicious circumstances. Of course, General Sani Abacha who was his second in
command later sacked Shonekan in a bloodless coup. For years, IBB prevaricated on the
annulment, claiming he did it in the best national interest. But on Thursday the 21st of
February, 2025,Babangida during the presentation of his memoirs, “A journey In Service”,
pointedly regretted in the public: “I regret June 12. I accept full responsibility for the
decisions taken and June 12 happened under my watch. Mistakes, missteps happened
in quick succession. That accident of history is most regrettable. The nation is entitled
to expect my expression of regret “. And wait for it:: he acknowledged for the first time that
Abiola won the elections fair and square, trouncing his major opponent, Alhaji Bashir Tofa.
I want to salute Babagida for having the courage and humility to own up like a man; that
everything that happened during the June 12 crisis took place under him as the head of state
and the president who was also the Commander-in-Chief of the Armed Forces of the Federal
Republic of Nigeria. I salute him for acknowledging that his government which actually
organised unarguably the freest, fairest and most credible elections in the electoral history
of Nigeria when it introduced option A4 from electoral books that were hithenlrto unknown
to Nigeria or to the world. But unfortunately, regrettably like he now admits, he again turned
around to annul the same elections in a way that was most bizarre, curious and unnatural.
To me, that he has come out to open up to doing something wrong and egregious to a
bleeding nation should be appreciated. I believe that Nigerians should forgive him because
to err is human and to forgive is divine ( Eph 4:32 ). I personally have now forgiven him
because I was also a victim of the June12 crisis. It threw up all manners of challenges to me
as a person, where in my very youthful age; in my thirties, I found myself marching on the
streets of Lagos every day- from Ikeja bus stop roundabout, to Ikorodu road; up to Tejuosho
market; from there to Ojuelegba, Surulere; to Mushin; to Shomolu and Igando, Alimosho.
Everyday, we were on the streets, protesting the mindless annulment. Some of us were killed
in process; some were lucky enough to escape abroad on self exile. But some of us- very few
indeed- refused to flee our dear country; we stayed back. We stared at the military eyeball to
eyeball. We challenge authority and spoke truth to power. We challenged impunity and
repression. I suffered several detentions across different detention centres. I virtually could
not find means of livelihood for my youthful family because I was profiled, my phones bugged
and no briefs were coming in. But I personally forgive him because it takes tons of guts to
make public confession of having erred and atone for same as he has now done.
It is confession that leads to penance and penance leads to restitution and then forgiveness.
If Babagida were to die today, I believe that he will see the face of God because he has prayed
God to forgive him; and he has prayed Nigerians to forgive him. Beyond that historic and
epochal mistake of the annulment of the June 12 election which constitutes his original sin,
let me place it on record that Babagida is one of the greatest presidents that Nigeria ever had
in terms of his ingenuity, rulership mantra; ideas for national resurgimento; ideas that
contributed greatly to nation-building. These were aside the IMF-induced loans and pills
which he introduced and which we again valiantly fought against successfully.
Babagida it was who gave birth to the Federal Capital Territory and laid the solid foundation for virtually everything you see there today. His government was peopled by intellectuals and
not by half illiterates and quacks. He recognized and used intellects. He was luminous and he built bridges of understanding, friendship and brotherhood across Nigeria. Nigerians,
please, accept IBB’s confession and forgive him his sin of annuling the June 12,1993
elections. Let the wounds heal; let the heart melt; and let the spirit of national triumphalism
prevail.
Festivals world over are the most popular forms of celebrations in human existence. Whether as religious, culture, sports, film, arts and other traditional practices, festivals are pivotal events that could involve millions of people in the case of the religion related across the globe annually or periodically. They are events that bring people together and are characterized with merriments, ceremonies, and a lot of other forms of fun and bonding.
Nigeria as a multi ethnic and diverse society with over 250 ethnic groups is enriched with various forms of festivals observed annually with those of religions most prominent with the celebrations by Muslims and Christians. Similarly, the traditional worshippers retain their own forms of festivals all depending on the tribes and the culture involved. Several among the religious and cultural festivals in Nigeria include Christmas the celebration of the birthday of Jesus Christ, the Easter that heralds lent and the resurrection of Jesus after death while Islam has Eid-el Kabir and Eid El-fitri which is breaking of Ramadan fasting. At the level of culture and tradition there other festivals that comes to mind that includes Argungu fishing festival in Kebbi state, the new yam festival predominantly among the Ibo speaking tribes, Durbar festival, Calabar Carnival, Osun festival, Ojude Oba festival, Igue festival among the Benin people of Edo state, Oro festival, Osun festival, Sango festival, Egungun festival all among the Yoruba people, New Yam festival, Eyo festival popular among the people of Lagos Island in Lagos state and so on.
Durbar Festival
The word Durbar is traced to Persian and is connected with the ceremony marking the installation of Queen Victoria as the Express of Colonial India in 1877 while the word have been pronounced and propounded as “darbar” with dar meaning door and bar meaning entry or audience in Hindi-Urdu. In Nigeria, Durbar is a treasured cultural horse riding and display festival majorly among the Hausa people of the northern Nigeria to mark the Islamic holidays of Eid-el- Fitri [end of Ramadan} and Eid-el-Adha [the feast of the lamb]. The over 400 years old practice is said to have been introduced by Sarki Muhammadu Rumfa of Kano in the late 14th century as military parade and display when horses were used in battles to defend and protect the Emirate and also the opportunity to pay homage and demonstrate loyalty to the emir. It is also part of demonstration to showcase the readiness of the palace troops for battles and to also celebrate important political events. Available information has it that the first major Durbar in the country took place on the 1st of January, 1900 as part of the celebration to mark the transition of the Royal Niger Company to an imperial Protectorate.
Also known as horse ride festival it is worthy of note that horses and to some extent camels played prominent roles in the growth and developments of the today prominent Nigeria cities like Kano, Katsina, Zaria, Sokoto and Bida. In the 14th century before the sojourn of Christopher Columbus, aside being used during conquest and in battlefields under the command of the Madawaki who leads cavalry of horsemen with their horses loaded with various weapons, horses were used mostly for commercial activities particularly the trans Sahara trade expansion with items like salt, gold and farm produces.
Ceremonies
The activities and ceremonies involves “Hawan sallah” in Hausa language {meaning Mount of Eid} which in essence connotes the mounting of horse during the Eid or sallah celebration. The ceremonies begin with prayers at Eid grounds followed with parade of the Emir and his entourage on horses followed with drummers and trumpeters with the movement ending at the Emir’s palace. The parade includes hundreds of beautifully decorated horses with nobles in their best clothes followed by musicians and magicians all in a long procession in distinctive turbans {Rawani} clearly indicating their nobility and social status through streets to pay homage to the Emir. Other special attractions particularly in Kano Durbar which is acclaimed to possess the biggest parade of colouful horses in the world, include the display by the “hyena man” who carries out street performance with trained animals like hyenas and baboons which create a lot of excitements and entertainment for the hundreds of crowd in attendance.
The procession of the strictly male event showcases participants dressed in flamboyant turbans and robes with modes indicating their royal linage. Kano Durbar for example is four day event that commences with Hawan sallah on the day of Eid followed by the day 2 and most popular for its entertainment and glamour Hawan Daushe for the special visitation of the Emir and his colourful entourage to his mother in her domain. The display of various entertainers including magicians, drummers, dancers, stunt men and masquerades attract and witness the attendance and spectators across the globe. The other two days are for Hawan Nassarawa and finally Hawan Doriya which are both continuous aspects for merriment during the festival.
The Emir’s return from his mother’s visitation on the day 2 {Hawan Daushe} is followed by The Jahi that sees the him and his entourage ride through various important historical quarters and families before returning to the palace. On arrival the Emir in a military manner takes position to receive salutes and traditional greetings from the cavalry of riders along with the various district heads, their families and entourage in order of hierarchy. This is followed by the demonstration of loyalty and gallantry by all the riders and spectators present. After the homage and performances, [The Jahi] the palace guards take positions and fire several gunshots to signal the closure and end of the day and most important aspect of the four day festival.
Durbar festival has become annual festival celebrated across cities Northern Muslim dominated cities of Nigeria like Kano, Katsina, Sokoto, Zaria and Bida and was extended to Ilorin in Kwara state during Eid el-fitri and Eid El-Adha. Generally speaking, the Durbar festival is not just the most population cultural heritage of the Hausa people of the northern Nigeria and major parts of Niger republic but it is festival that unite and bring the people together to celebrate their unique historical and cultural heritage.
Durbar festival recently has witnessed more activities like car racing and other fun fairs that attract sons and daughters of Hausa decent, visitors and tourist annually to places like Kano, Katsina and Zaria. The glamour, popularity and attractions of Durbar particularly the Kano Durbar festival over the years, led to the recognition of the festival as one of the Intangible Cultural Heritage of Humanity by the UNESCO in in December 17, 2024. This laudable and significant achievement in the nation’s cultural heritage exemplified the extent to which the festival has become popular to the people and the role it places towards unifying the people through their rich cultural heritage. During the presentation of the UNESCO certificate, by the Permanent Delegation of Nigeria to UNESCO to the Minister of Art, Culture, Tourism and Creative Economy Barr. Hannatu Musawa, opined that the great achievement does “not only celebrates the beauty and unity of the festival but also creates opportunities for the preservation and promotion of cultural heritage. The country’s representative at the UNESCO in addition stated that “Having the Kano Durbar on the UNESCO list is a huge milestone for Nigeria” while the Minister in her view remarked that “the recognitions bring both international prestige and tangible benefits to the local economy”.
In comparison, while Ujude Oba yet another similar festival of the Ijebu people of Ogun state in Western Nigeria, entails the participation of both male and female across various age groups as part of the big sallah [Eid-edha] celebration of the Muslim faithful. While both festivals identify or are associated with royalty, palace events and horse riding, durbar is strictly a male show and more of an horse riding festival while the practice is just an aspect of horse riding is just an aspect of Ojude Oba festival.
It is hope that the recent drive by the present administration leverages on the recent recognition of Durbar by the UNESCO to create more awareness through wider media coverage with a view of boosting general interest and tourist attractions which shall cascade or stimulate growth of the sector and also serve as source revenue to the governments across all levels.
Abdulkareem A. Ikharo.
Curator [NCMM].
Abuja.
By Wilberforce Edward
As Nigeria continues to grapple with various socio-economic challenges, the selfless contributions of individuals like Dr. Emmanuel N Musa serve as a beacon of hope. A renowned philanthropist, Dr. Musa has been making waves with his tireless efforts to empower communities, particularly in Adamawa State.
Dr. Musa’s philanthropic journey is a testament to his commitment to giving back to society. Through his foundation, Emnamu Foundation, he has been providing scholarships, job opportunities, and infrastructure development to communities in need. His impact is felt not only in Hong Local Government Area but also across Adamawa State, the North East region, and beyond.
One of Dr. Musa’s most notable achievements is his unwavering support for education. He has awarded numerous scholarships to deserving students, enabling them to pursue their academic dreams. Additionally, he has provided job opportunities for youth and the aged, helping to reduce unemployment and poverty in the region.
Dr. Musa’s philanthropy extends beyond education and economic empowerment. He has also been instrumental in promoting peace and stability in communities affected by insurgency. His foundation has worked tirelessly to provide relief materials, shelter, and medical care to displaced persons.
Despite his remarkable achievements, Dr. Musa remains humble and dedicated to his philanthropic work. His commitment to giving back to society is genuine and not driven by political ambitions. As he continues to make a positive impact on the lives of many, Dr. Musa’s legacy as a renowned philanthropist is cemented.
As the 2027 governorship election in Adamawa State approaches, there are whispers that Dr. Musa may be considering a run for office. While this remains speculative, one thing is certain – Dr. Musa’s dedication to public service and philanthropy has earned him a reputation as a leader who truly cares about the welfare of his people.
As we celebrate Dr. Emmanuel N Musa’s remarkable philanthropic efforts, we are reminded that there are still good people in the world who are committed to making a positive difference. His selfless contributions serve as an inspiration to us all, and we can only hope that his legacy will continue to inspire future generations.
Wilberforce Edward is a public affairs commentator. He writes from Abuja-FCT.
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