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OPINION: Kano’s Midnight Kingdom

By Lasisi Olagunju
Today, those whose ancestors snatched Kano are fighting each other over the city and their spoils. The Yoruba would look at their drama and sing for them the song of Ambrose Campbell/ Ebenezer Obey: Eni rí nkan he tó fé kú torí è/ Owó eni tó ti so nù nko? I won’t translate this!
Their victims are taking sides. I shake my head for them. May I never be found on either side of siblings feuding over whose turn it is to loot me.
“Emir Sanusi II should be referred to as the 59th Emir of Kano (and) not the 16th – unless the history of Kano started after Dan Fodio’s Jihad and imposition of Emir Sulaimanu in 1807.” With these words, Journalist Jafaar Jafaar on Friday started an online war which is still raging as I write this. So, two wars are being fought simultaneously on and over Kano. The first is the game of thrones between brother and brother over the city’s kingship and its pricey palace. The second war is on social media being fiercely fought between a conquered people and their conquerors over when the history of the city started.
Jafaar, a Hausa, maintained that “from King Bagauda in the 10th century to Muhammadu Alwali in 1805, there were at least 42 Habe/Hausa rulers documented by history that ruled Kano.” He went on to claim that most of the symbols of authority of today’s Emir of Kano predated the Jihad and the ascendancy of Fulani rulership of the city. The charge and the pushback have been enormous online. Whatever is the fate of the Hausa of Kano today was foretold and it is recorded in their history.
Kano’s monarchy has a very well documented history. The best known by historians is ‘The Kano Chronicle’ – a list of rulers of Kano since the establishment of the Bagauda Dynasty in 998 AD. Long before Bagauda and his tribe of adventurers entered Kano, history says the founding ‘chief’ was a man called Barbushe. He was credited with enormous strength and spirituality – a man who could look very far and see tomorrow. The Kano Chronicle describes this strange man’s own ancestor, Dalla, as “a black man of great stature and might; a hunter who slew elephants with his stick and carried them on his head about nine miles…”
One day, spirit-possessed Barbushe told his people that in the coming years they would lose everything they had to a stranger.
“A man shall come to this land with an army and will gain mastery over us,” he told the people of Kano.
If it was today, those people would snap their fingers over their heads and reject the prophecy. Barbushe’s people did not snap any finger, but they voiced their rejection in their own way. They told him: “Why do you say this? It is an evil saying.”
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The seer kept his peace; he ignored them. Then continued. He told the people that if their conqueror “comes not in your time, assuredly, he will come in the time of your children, and will conquer all in this country, and forget you and yours and exalt himself and his people for years to come.”
The Kano Chronicle said the people were exceedingly downcast because they knew their leader told the truth of a future of slavery awaiting them. They believed him and asked: “What can we do to avert this great calamity?”
He replied them: “There is no cure but resignation.” Then “they resigned themselves” and have remained in that state of resignation till today.
It is a long story. My source is H.R. Palmer’s ‘The Kano Chronicle’ published in 1908. The prophecy is on page 64. You may read that portion and others and match that history with whatever is happening to these people today.
I remembered Barbushe’s prophecy when I saw the Hausa journalist and his online army asking questions and referring to their own ancestors as the ‘Habe’ rulers of Kano. The 19th century Fulani (and their successors) called any people they conquered ‘Habe’.
The Hausa think the altered, contemporary king list of Kano city is rigged against their ancestors. They think it robs them of their royal and cultural essence. The people who enslaved them reset the calendar and the clock of their history. Their existence started with their defeat. Their fate is classic in how not to surrender to fate. Could the 1804 Jihad of Dan Fodio and its spread to Kano be the fulfillment of that promise of eternal subjugation; a rulership which history predicted would misgovern them “till they become of no account”? The prediction, and everything around it, even its myth and legend, appear to have come with a fatal ring of prescient finality wound around these people. Their resignation is proof that there is no medicine against destiny and no armour against fate.
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Students of Kano history would have no problem identifying successive emirs of the city as snacks of power. In some cases, governors munch, chew, and swallow them. Some other times, they try and fail. On January 1, 1954, Premier Ahmadu Bello installed his “close personal friend”, Muhammad Sanusi, as emir of Kano. The man succeeded his father, Abdullahi Bayero. But in August 1963, the friendship was over. Sanusi was dethroned even despite opposition from the federal. On June 8, 2014, Sanusi’s grandson, Lamido, became emir despite opposition from Abuja and its forces. He was there for six years and was dethroned by a governor who was deputy governor when he was enthroned. Last week, Lamido’s destiny brought him back to the throne even in the face of a blitzkrieg from federal forces.
Emirs are riverside reeds, precarious at all times. In 1982, Governor Abubakar Rimi had a big issue with the Emir of Kano and, in an interview, he described the emir as “nothing, nothing, nothing but a public person.” He said the emir was “holding a public office” and was “being paid from public funds” and his “appointment is at the pleasure of the governor of the state.” He said the emir “can be dismissed, removed, interdicted, suspended if he commits an offence.” Rimi said there was “nothing unique about Ado Bayero, the Emir of Kano… believe me, if he commits any offence which will make it necessary for us to remove him, we will remove him and we will sleep soundly.” His listeners shivered. The PRP governor proceeded from there to plot the sack of the emir “for failing to fulfill government orders or to show due respect to the State Governor.” There was opposition from the streets with thousands shouting: “we don’t want the governor; we want the emir.” Ado Bayero survived that coup and soon ate the exit cake of Governor Rimi. The opposite appears to be the case now with Bayero’s son, Aminu.
Perhaps, more importantly, the Kano case has just confirmed to us that the country now has judges without borders; they sit anywhere -in the air and at sea, in their wives’ beds and on their concubines’ laps. They work 24 hours; they operate with the speed of light such that cases can be filed at 11pm and judgment delivered at 12 midnight while the other party is sleeping. Whatever they do is valid. It stands. There is no control again; the steering wheel is rusted and stiff. The state backs its carefully selected judges with everything it has –guns, threats, excuses, lightning and thunder.
The case should strengthen us to double down on our insistence that Nigeria is a federation and must be so governed. A Nigerian Federal High Court sat in the United States of America and plunged a knife into the tendons of Kano chieftaincy. And we are excusing the perfidy with lexis and structure of e-judiciary. You would think under our laws, chieftaincy matters are state and local government matters. That is what our law says but the offshore judge did not think it was necessary to respect that law. Popular comedian, Mr Macaroni, would ask: “Are you normal?” We are not.
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Section 251 of our constitution clearly states what areas the Federal High Court has jurisdiction over. The section has three subsections. Subsection 1 gives that court jurisdiction on matters relating to the revenue of the government of the federation and allied matters. It lists those matters. Subsection 2 gives it “jurisdiction and powers in respect of treason, treasonable felony and allied offences.” Subsection 3 gives the court powers to hear cases “in respect of criminal causes and matters in respect of which jurisdiction is conferred by subsection (1) of this section.” Nowhere in that section or anywhere in the constitution is the Federal High Court empowered to sit over chieftaincy matters. Yet, a judge who was not even in the country, assumed jurisdiction under the cover of midnight darkness in the Kano emirship tussle and, aided by candies of impunity, signed an injunction. That judge is, very soon, going to the Court of Appeal on promotion. One day, he will become the Chief Justice of Nigeria.
Power and its allure rob society of order. In William Golding’s ‘Lord of the Flies’, we see how man with power enjoys the anonymity conferred on him by darkness. We see how control is lost and he strays calmly from goodness to savagery. America’s second president, John Adams, in March 1801, stayed up till midnight of the eve of his last night in office creating courts and signing appointment memos of his friends and supporters as judges to fill his freshly minted courts. US history remembers those judges harshly as “midnight judges.” The court ruling at the centre of Kano’s emirship logjam walked in from the United States at midnight on Thursday. The reinstated emir, Muhammadu Sanusi II, jogged into the palace midnight on Friday. The deposed emir, Aminu Ado Bayero, sneaked into the city under the canopy of darkness before dawn on Saturday. The security forces of the federal government soon filed out and took embarrassing positions. The hinge of their involvement was the tokunbo court order from a midnight judge who sat across the seas. Our courts no longer dread darkness and its forbidden fruits; they have become like hired killers, their fingers stained with the blood of justice.
Yet, the judiciary had seen better days – even in the so-called dark days before the white man came with his civilisation. There was a time in Kano when what distinguished judges were learning and piety. Sulyman, emir of Kano from 1807 to 1819, had a very tough mother and an upright alkali (judge). The emir’s mother was found on a particular day ill-treating a private citizen. She was charged for it at the court of Alkali Yusuf al-Hausi. The court found the queen mother guilty and pronounced corporal punishment. Emir Sulyman could neither shield nor save his mother – she served her sentence. Thirty-six years later, Emir ‘Abd Allah Maje Karofi took over the throne of Kano and was there till 1882. At a point during his reign, the emir bought a horse from a Tuareg and refused to pay despite repeated demands. The Tuareg took his case to court and Alkali Ahmad Rufa’i found the king guilty. The king’s punishment was an order that the emir’s confidant named Kasheka, who represented him in court, be seized and sold into slavery to settle the debt. A shaken Emir Karofi quickly arranged for the money and paid his creditor, the Tuareg. My source for these stories is Professor Tijjani Naniya’s ‘The Dilemma of the Ulama in a Colonial Society’ published in the Journal of Islamic Studies in 1993.
The period of those judgments was a time when kings feared and respected the law. It was an era when judges knew the law and applied it as they should, entertaining neither fear nor favour. Today’s judge would jail the creditor and shout rankadede to the debtor-king. The jungle of our judiciary has matured and the beasts grown in all departments.
In my moments of devotion and meditation, I watch wild animals on TV channels. Right before me is a vulture, hyena and lion sizing one another up over a banquet of skunked meat. What we witnessed between Thursday and Saturday night in Kano was exactly that. Beastly fights over meals are a natural feature of life in the jungle. Bayero was dethroned and Sanusi enthroned. Enthronement and dethronement are not strange with monarchies. It didn’t start today in Kano and elsewhere; it won’t end with this Kano matter. How did Sanusi become emir in June 2014? Was he the favourite of the kingmakers? Aminu Ado Bayero, the dethroned emir, how did he get the throne four years ago? General Ibrahim Babangida once said that the moment you get into power through a coup, you should expect that a coup would be staged against you one day. It is delusional not to accept this. It is like Napoleon thinking his revolution would be the last. Russian writer, Yevgeny Zamyatin, says exactly this in his novel ‘We’ – described by a reviewer as “a prediction of the natural conclusions of totalitarianism.” It was from ‘We’ that George Orwell pinched the whole idea of his monumental ‘1984’. In “We” is the warning to all who stand but who think their stability is forever: “How can there be a final revolution? There is no final one. The number of revolutions is infinite.” One era will be succeeded by another era just as one preceded it. There is no goodnight in power politics. Sanusi is back; Bayero is out, but may yet come back. There is no end to snatching and running away with power.
The author, Dr. Lasisi Olagunju is the Saturday Editor of Nigerian Tribune, and a columnist in the same newspaper. This article was first published by the paper (Nigerian Tribune). It is published here with his permission.
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Out-of-school: Group To Enroll Adolescent Mothers In Bauchi

Women Child Youth Health and Education Initiative (WCY) with support from Malala Education Champion Network, have charted a way to enroll adolescent mothers to access education in Bauchi schools.
Rashida Mukaddas, the Executive Director, WCY stated this in Bauchi on Wednesday during a one-day planning and inception meeting with education stakeholders on Adolescent Mothers Education Access (AMEA) project of the organisation.
According to her, the project targeted three Local Government Areas of Bauchi, Misau and Katagum for implementation in the three years project.
She explained that all stakeholders in advancing education in the state would be engaged by the organisation to advocate for Girl-Child education.
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The target, she added, was to ensure that as many as married adolescent mothers and girls were enrolled back in school in the state.
“Today marks an important step in our collective commitment to ensuring that every girl in Bauchi state, especially adolescent who are married, pregnant, or young mothers has the right, opportunity, and support to continue and complete her education.
“This project has been designed to address the real and persistent barriers that prevent too many adolescent mothers from returning to school or staying enrolled.
“It is to address the barriers preventing adolescent mothers from continuing and completing their education and adopting strategies that will create an enabling environment that safeguard girls’ rights to education while removing socio-cultural and economic obstacles,” said Mukaddas.
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She further explained to the stakeholders that the success of the project depended on the strength of their collaboration, the alignment of their actions, and the commitments they forge toward the implementation of the project.
Also speaking, Mr Kamal Bello, the Project Officer of WCY, said that the collaboration of all the education stakeholders in the state with the organisation could ensure stronger enforcement of the Child Rights Law.
This, he said, could further ensure effective re-entry and retention policies for adolescent girls, increased community support for girls’ education and a Bauchi state where no girl was left behind because of marriage, pregnancy, or motherhood.
“It is observed that early marriage is one of the problems hindering girls’ access to education.
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“This organisation is working toward ensuring that girls that have dropped out of school due to early marriage are re-enrolled back in school,” he said.
Education stakeholders present at the event included representatives from the state Ministry of Education, Justice, Budget and Economic Planning and Multilateral Coordination.
Others were representatives from International Federation of Women Lawyers, Adolescent Girls Initiative for Learning and Empowerment (AGILE), Bauchi state Agency for Mass Education, Civil Society Organization, Religious and Traditional institutions, among others.
They all welcomed and promised to support the project so as to ensure its effective implementation and achieve its set objectives in the state.
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OPINION: Fubara, Adeleke And The Survival Dance

By Israel Adebiyi
You should be aware by now that the dancing governor, Ademola Adeleke has danced his last dance in the colours of the Peoples Democratic Party. His counterpart in Rivers, Siminalayi Fubara has elected to follow some of his persecutors to the All Progressive Congress, after all “if you can’t beat them, you can join them.”
Politics in Nigeria has always been dramatic, but every now and then a pattern emerges that forces us to pause and think again about where our democracy is heading. This week on The Nation’s Pulse, that pattern is what I call the politics of survival. Two events in two different states have brought this into sharp focus. In both cases, sitting governors elected on the platform of the same party have found new homes elsewhere. Their decisions may look sudden, but they reveal deeper issues that have been growing under the surface for years.
In Rivers, Governor Siminalayi Fubara has crossed into the All Progressives Congress. In Osun, Governor Ademola Adeleke has moved to the Accord Party. These are not small shifts. These are moves by people at the top of their political careers, people who ordinarily should be the ones holding their parties together. When those at the highest levels start fleeing, it means the ground beneath them has become too shaky to stand on. It means something has broken.
A Yoruba proverb captures it perfectly: Iku to n pa oju gba eni, owe lo n pa fun ni. The death that visits your neighbour is sending you a message. The crisis that has engulfed the Peoples Democratic Party did not start today. It has been building like an untreated infection. Adeleke saw the signs early. He watched senior figures fight openly. He watched the party fail to resolve its zoning battles. He watched leaders undermine their own candidates. At some point, you begin to ask yourself a simple question: if this house collapses today, what happens to me? In Osun, where the competition between the two major parties has always been fierce, Adeleke was not going to sit back and become another casualty of a party that refused to heal itself. Survival became the most reasonable option.
His case makes sense when you consider the political temperature in Osun. This is a state where the opposition does not sleep. Every misstep is amplified. Every weakness is exploited. Adeleke has spent his time in office under constant scrutiny. Add that to the fact that the national structure of his party is wobbly, divided and uncertain about its future, and the move begins to look less like betrayal and more like self-preservation.
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Rivers, however, tells a slightly different story. Fubara’s journey has been a long lesson in endurance. From the moment he emerged as governor, it became clear he was stepping into an environment loaded with expectations that had nothing to do with governance. His political godfather was not content with being a supporter. He wanted control. He wanted influence. He wanted obedience. Every decision was interpreted through the lens of loyalty. From the assembly crisis to the endless reconciliation meetings, to the barely hidden power struggles, Fubara spent more time fighting shadows than building the state he was elected to lead.
It soon became clear that he was governing through a maze of minefields. Those who should have been allies began to treat him like an accidental visitor in the Government House. The same legislators who were meant to be partners in governance suddenly became instruments of pressure. Orders came from places outside the official structure. Courtrooms turned into battlegrounds. At some point, even the national leadership of his party seemed unsure how to tame the situation. These storms did not come in seasons, they came in waves. One misunderstanding today. Another in two weeks. Another by the end of the month. Anyone watching closely could see that the governor was in a permanent state of emergency.
So when the winds started shifting again and lawmakers began to realign, those who understood the undercurrents knew exactly what was coming. Fubara knew too. A man can only take so much. After months of attacks, humiliations and attempts to cage his authority, the move to another party was not just political. It was personal. He had given the reconciliation process more chances than most would. He had swallowed more insults than any governor should. He had watched institutions bend and twist under the weight of private interests. In many ways, his defection is a declaration that he has finally chosen to protect himself.
But the bigger question is how we got here. How did two governors in two different parts of the country end up taking the same decision for different but related reasons? The answer goes back to the state of internal democracy in our parties. No party in Nigeria today fully practices the constitution it claims to follow. They have elaborate rules on paper but very loose habits in reality. They talk about fairness, but their primaries are often messy. They preach unity, but their caucuses are usually divided into rival camps. They call themselves democratic institutions, yet dissent is treated as disloyalty.
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Political parties are supposed to be the engine rooms of democracy. They are the homes where ideas are debated, leaders are groomed, and future candidates are shaped. In Nigeria, they increasingly look like fighting arenas where the loudest voices drown out everyone else. When leaders ignore their own constitutions, the structure begins to crack. When factions begin to run parallel meetings, the foundation gets weaker. When decisions are forced down the throats of members, people begin making private plans for their future.
No governor wants to govern in chaos. No politician wants to be the last one standing in a sinking ship. This is why defections are becoming more common. A party that cannot manage itself cannot manage its members. And members who feel exposed will always look for safer ground.
But while these moves make sense for Adeleke and Fubara personally, the people they govern often become the ones left in confusion. Voters choose candidates partly because of party ideology, even if our ideologies are weak. They expect stability. They expect continuity. They expect that the mandate they gave will remain intact. So when a governor shifts political camp without prior consultation, the people feel blindsided. They begin to wonder whether their votes carry weight in a system where elected officials can switch platforms in the blink of an eye.
This is where the politics of survival becomes dangerous for democracy. If leaders keep prioritizing their personal safety over party stability, the system begins to lose coherence. Parties lose their identity. Elections lose their meaning. Governance becomes a game of musical chairs. Today you are here. Tomorrow you are there. Next week you may be somewhere else. The people become bystanders in a democracy that is supposed to revolve around them.
Rivers and Osun should serve as reminders that political parties need urgent restructuring. They need to rebuild trust internally. They need to enforce their constitutions consistently. They need to treat members as stakeholders, not spectators. When members feel protected, they stay. When they feel targeted, they run. This pattern will continue until parties learn the simple truth that power is not built by intimidation, but by inclusion.
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There is also the question of what these defections mean for governance. When governors are dragged into endless party drama, service delivery suffers. Time that should be spent on roads, schools, hospitals, water projects and job creation ends up being spent in meetings, reconciliations and press briefings. Resources that should strengthen the state end up funding political battles. The public loses twice. First as witnesses to the drama. Then as victims of delayed or abandoned development.
In Rivers, the months of tension slowed down the government. Initiatives were stalled because the governor was busy trying to survive political ambush. In Osun, Adeleke had to juggle governance with internal fights in a crumbling party structure. Imagine what they could have achieved if they were not constantly looking over their shoulders.
Now, as both men settle into new political homes, the final question is whether these new homes will provide stability or merely temporary shelter. Nigeria’s politics teaches one consistent lesson. New alliances often come with new expectations. New platforms often come with new demands. And new godfathers often come with new conditions. Whether Adeleke and Fubara have truly found peace or simply bought time is something only time will tell.
But as citizens, what we must insist on is simple. The politics of survival should not become the politics of abandonment. Our leaders can fight for their political life, but they must not forget that they hold the people’s mandate. The hunger, poverty, insecurity and infrastructural decay that Nigerians face will not be solved by defection. It will be solved by steady leadership and functional governance.
The bigger lesson from Rivers and Osun is clear. If political parties in Nigeria continue on this path of disunity and internal sabotage, they will keep losing their brightest and most strategic figures. And if leaders keep running instead of reforming the system, then we will wake up one day to a democracy where the people are treated as an afterthought.
Governors may survive the storms. Parties may adjust to new alignments. But the people cannot keep paying the price. Nigeria deserves a democracy that works for the many, not the few. That is the real pulse of the nation.
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Human Rights Day: Stakeholders Call For More Campaigns Against GBV

Panel of discussants at an event to commemorate the International Human Rights Day, 2025 on Wednesday called for more campaigns against Gender-Based Violence, adding that it must start from the family.
The panel of discussants drawn from religious and community leaders, security agents, members of the civil society community, chiefs, etc, made the call in Benin in an event organised by Justice Development & Peace Centre (JDPC), Benin, in collaboration with Women Aid Collective (WACOL) with the theme: Multilevel Dialogue for Men, Women, Youth and Critical Take holders on the Prevention and Response to Gender-Based Violence (GBV).
The stakeholders, who said causes of GBV are enormous, called for more enlightenment and education in the family, community and the religious circle.
Security agents in the panel charged members of the public to report GBV cases to security agents regardless of the sex Involved, adding: “When GBV happens, it should be reported to the appropriate quarters. It doesn’t matter if the woman or the man is the victim. GBV perpetrators should not be covered up, they must be exposed. We are there to carry out the prosecution after carrying out the necessary investigation.”
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Earlier in his opening remarks, Executive Director, JDPC, Rev. Fr. Benedicta Onwugbenu, lamented that (GBV) remains the most prevalent in the society yet hidden because of silence from victims.
According to him, GBV knows no age, gender or race, adding that “It affects people of all ages, whether man or woman, boy or girl.”
“It affects people from different backgrounds and communities, yet it remains hidden because of silence, stigma, and fear. Victims of GBV are suffering in silence.”
On her part, Programme Director, WACOL, Mrs. Francisca Nweke, who said “women are more affected, and that is why we are emphasising on them,” stressed “we are empowering Christian women and women leaders of culture for prevention and response to Gender-Based Violence in Nigeria through the strengthening of grassroots organisations.”
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