Kano State

By Muhammad Sulaiman

The Economic and Financial Crimes Commission (EFCC), Kano Zonal Directorate, on Thursday, February 5, 2026, arraigned a former Vice-Chancellor of the Federal University Dutsinma (FUDMA), Professor Armaya’u Hamisu Bichi, before the Katsina State High Court over an alleged N19.7 million bribery scheme.

Bichi was docked before Justice Musa Danladi Abubakar alongside two others—Lawal Tukur Mani and Aliyu Lawal Jari—on a five-count charge bordering on bribery.

According to the EFCC, Bichi, while serving as Vice-Chancellor, allegedly received kickbacks from contractors through the two co-defendants in exchange for the award of contracts at the university. One of the charges alleged that he obtained N5 million in July 2023 from a contractor as gratification for contracts involving the supply of medical equipment and laboratory furnishing, with the funds paid into a bank account belonging to one of the co-defendants.

All three defendants pleaded not guilty to the charges.

Following their pleas, prosecuting counsel, Salihu Sani, requested a trial date, while defence counsel moved applications for bail. Justice Abubakar granted each defendant bail in the sum of N5 million with one surety in like sum and adjourned the case to March 12, 2026, for the commencement of trial.

By Abubakar Muhammad

Crime is a prominent feature of the city. The mitigation of crime and other social vices is a responsibility that falls not only on the government. The health of society is a responsibility that spans multiple dimensions, from authorities with direct power to families and residents of the community as a whole. The social health of the city is also the work of architects and planners. 

Physical planning is an important factor in influencing the social health of society and its inhabitants. Respected voices in urban planning note how a great urban environment, in terms of design and social services, can enhance people’s quality of life and foster a sense of community. In this piece, I set out to use Zauren Mallam Aminu Kano as a social repair tool and a planning theory for combating crime and other social ills in our society. 

We have recently heard the gruesome murder of an entire family in Kano, first in Tudun Yola and then in Ɗorayi, by the same alleged criminals. Cities are characterised by petty and violent crimes. The job of residents and governments is to implement policies that prevent crime to ensure the safety of inhabitants and the prosperity of the city. Sustainable urbanism involves governments at various levels, as well as city residents. 

I was particularly happy weeks ago when I learned that communities around Dala have mobilised to construct a police station around Kuka Bulukiya cemetery to combat persistent phone snatching that has cost countless lives of innocent passersby. The idea of constructing security outposts in crime hotspots has been a productive strategy for combating crime. It is not only about fighting crime; it also replaces crime with security and constant human presence and activity. It not only prevents crime and protects lives but also brings life and economic activity to beleaguered areas.

My friend once took me to an area of the ancient city to pay my condolences. It was a long time ago I cannot remember the name of the neighbourhood. Those who know Kano intimately can piece together snippets from my narration to figure out the area. I can vaguely say that the area was around Mandawari, Yar Mai-Shinkafi, Gyaranya, Baƙin Ruwa, or Gwauran Dutse. We walked through the alleys after the condolence and appeared at the Aminu Kano Way. 

The neighbourhood has a shelter christened Zauren Mallam Aminu Kano. It is an open pavilion in the heart of the neighbourhood. I was intrigued not only by the discovery but also by the place’s name and social function. This was the first time I had ever heard of the place, or any shelter named Zauren Mallam Aminu Kano in the city. I began to think about the connection between the place and the famed radical politician. 

I did not ask the naming history behind the shelter, but my imagination wagered that this must be the spot where Mallam Aminu Kano hung out with friends and conducted his public life. It must be the local context where he started his political career, a gathering place for the nightly schooling and political organising. My guess was supported by my assumption that the place is located within the ancient city, and not far from his initial dwelling at the Aisami/Sani Mainagge axis. I was intrigued by the place for its great potential to build a community.

The Zauren Mallam Aminu Kano is a mini square and public space for the community. It enables the residents to perform social and religious functions. Residents of the neighbourhood, particularly the elderly and retirees, use the pavilion to hang out. The community uses the open space to perform the funeral salat for the deceased. The main street around the space serves as a collector road, receiving people from nearby alleys and neighbourhoods. Thus, the open space becomes vibrant with life. Residents and visitors use the space to park their vehicles. Around the square, activities sprang up: informal people, vendors, and small entrepreneurs set up stalls offering services, various wares, delicacies like tsire and awara, and other household items that cater to the neighbourhood’s hospitality and social needs. The shelter becomes a living room of the community. My reading is that Zauren Mallam Aminu Kano is an open space that allows residents to do things that they cannot perform in the narrow alleys of their neighbourhood.

Part II

For this reason, Zauren Mallam Aminu Kano stays with me. I want to suggest an expanded version of this space be built in as many places as possible in the ancient city, its suburbs and major towns across the state. This is based on key spatial ideas for sociability and security of communities and neighbourhoods. 

Ancient cities like Kano had been built around their traditional institutions. The city spread out from the Emir’s Palace, surrounded by other civic buildings such as the court and the central mosque, which eventually formed the city centre. Spreading in a radial pattern, subsequent expansions and settlements of the city and major towns followed the same tradition. All roads lead to the city centre. And the civic centre, or city centre, is almost always located in the vicinity of the traditional ruler’s dwelling. Outside the city, the Maigari’s or Dagaci’s house sat at the centre of the settlements.

The best location for the Zauren Mallam Aminu Kano is to look for the ugliest and most dangerous part of the neighbourhood and tear it down to create a large enough open space to build the shelter. This place should be the heartbeat of the area by consolidating basic services in one building: a small local clinic, a school, a library, administrative offices for Mai-unguwa, Dagaci, and security agents, and a conference room for important community meetings and non-partisan civic engagements.

A strong civic component and social life are essential. The idea is to overwhelm crime, blight and unsightly facades. The building can serve as a venue for adult literacy classes, mass education and public orientation centres for social mobilisation and political awareness. As a multipurpose building, the place can host activities such as elections, immunisation campaigns, skills and personal development training for local youth. 

A mosque can be located close to the shelter. Around the mosque, the elderly sit, dine, and eat. It is where they enjoy calm, festive hours by day and night. Zauren Mallam Aminu Kano should be the agora and living room of the community. Clusters of civic buildings, residential and commercial uses can create sociability. This is not new; it is something that needs to be consciously improved upon existing traditions. Several Hausa villages have a santa or tsakar gari, which serves mixed purposes and brings people together. Since the shelter is located near the mosque, it should also serve as an open space for conducting funeral prayers. Commercial activities can be encouraged around the area to provide a more vibrant economic life. In Kano city, many neighbourhoods have ƴar kasuwa within walking distance, allowing residents to make purchases for their daily needs. 

The small clinic located in the centre should offer first-aid services and cater to the health needs of the most vulnerable. It should deliver basic drugs and inexpensive medications, medical advice and other services that might not require a trip to the hospital. Local people with training in medical fields can volunteer to operate the place. They can also request NYSC corps members to be posted there. Funding can come from donations from wealthy residents of the community. People who have retired from active service in various walks of life can participate. Skilled individuals can also ask to set up offices and contribute their services to the community. Community services can serve as a clear benchmark for future political leaders. People can see what potential representatives have contributed to their local communities before they enter politics – what they have done for the people before asking for their votes.  

It would not be a bad idea to allow car owners to park their vehicles in and around the shelter. Community-owned assets, such as donated vehicles for transporting the deceased, a power transformer, and water sources like a borehole, can be sited there. The underlying assumption is that communities would actively work to protect their assets and improve their neighborhood. Their commitment or otherwise to safeguarding their assets is clear proof of their collective responsibility, leadership, accountability and readiness for sustainable development. 

The idea is to use Zauren Mallam Aminu Kano to make the targeted area active and vibrant with human activity. The dwelling of the traditional ruler should be sited there to continue to facilitate administrative functions and liaison with various levels of governments for record-keeping, issuing birth certificates and documents, and other civic engagements. The closest idea to this is Ofishin Wakili, which can be upgraded where they already exist. If built with magnificent architecture, places like this can become historic sites that represent the community and its traditions.  

The building should house an office for joint security agencies, including the police and Hisbah. This is where disputes will first be reported. It will enhance coordination and timely reporting of suspicious activities to support early crime prevention. Emphasis is placed on civil matters and on preventing violent crimes. The activities and involvement of the security should be largely civil and minimal. The point is to increase safety through informal supervision. Security agents, the elderly, and small business operators are public figures who keep an eye on the neighbourhood. Retirees and the elderly also fill the void and silence when others are at work or school. They can alert parents – and the security agents – to what is happening in the neighbourhood. Sustainable urbanism can be achieved by densifying social life in hitherto dark corners without militarising the neighbourhood. The refurbishment of the neighbourhood is a valued alternative to blight, providing security through communal social space. Services and buildings can be distributed according to the community’s needs and resources. The purpose is to chase away the thugs from the heart of the community and bring light to the dark corners and crevices. In the process, services are brought closer to the people. Traditional institutions are involved more closely and meaningfully in public service for their immediate communities.

Stakeholders – government, traditional institutions, and community members – should work together to realise the Zauren Mallam Aminu Kano as a state-supported, neighbourhood-funded civic infrastructure across Kano State. Zauren Mallam Aminu Kano should be conceived as a community and family resources centre for the neighbourhood’s residents. It should be designed as a crime-prevention tool through visibility, social life, and shared spaces that strengthen grassroots governance and access to basic services.  It is also an embodiment of the spatial practice of good neighbourliness, the warmth, and the communal character of the Mutumin Kirki society. 

 Abubakar Muhammad is from Kano, Nigeria. 

By Sabiu Abdullahi

The Kano State Police Command has arrested a suspected notorious thug, Auwalu Ali, popularly known as Auwalu Dan Baba, during a security operation in Kano metropolis.

The arrest followed what the police described as an intelligence-led operation carried out in the Dorayi area of the city. Officers from the Dorayi Police Division apprehended the 26-year-old suspect on January 31, 2026.

In a statement issued by the Police Public Relations Officer, CSP Abdullahi Haruna Kiyawa, the command said Auwalu was a known figure in criminal activities across parts of the state. The police described him as someone who “has a history of coordinating and organising thuggery groups to attack and rob innocent citizens.”

The command also disclosed a separate incident that occurred in Sharada Quarters, where officers responded to a distress call involving a suspected armed robber. According to the police, the suspect was beaten to death by an angry mob after an attack that left a woman critically injured.

“The victim was rushed to Murtala Mohammed Specialist Hospital, Kano, where a police officer selflessly donated blood, saving her life,” the statement said.

Reacting to the incident, the Commissioner of Police in Kano State, CP Ibrahim Adamu Bakori, praised the officers involved for their conduct. He commended their “sacrifice and professionalism,” with particular emphasis on the act of blood donation. The police chief also expressed appreciation to residents for their “continued support and cooperation.”

The command urged members of the public to remain vigilant and to promptly report suspicious movements or activities to the nearest police stations, as part of efforts to strengthen security across the state.

By Uzair Adam.

The Federal Government has approved a N1 trillion Metropolitan Rail Service for Kano State, a move expected to modernise urban transportation, ease traffic congestion and stimulate economic activities across the metropolis.

The approval was disclosed in a statement issued on Wednesday by the governor’s spokesperson, Sunusi Bature Dawakin Tofa.

According to the statement, Governor Abba Kabir Yusuf announced the development while addressing members of the Kano State contingent that participated in the 2025 National Qur’anic Recitation Competition held in Borno State.

Governor Yusuf said the decision of his administration to realign with the Federal Government under the All Progressives Congress (APC) was informed by the need to attract critical development projects capable of accelerating growth in the state.

He explained that the Kano Metropolitan Rail Service would provide a modern, efficient and affordable mass transit system linking key districts within the metropolitan area, thereby improving mobility for residents and encouraging trade and investment.

Describing the project as a landmark intervention, the governor said it would significantly enhance the quality of life of the people and reposition Kano as a major transportation hub in Northern Nigeria.

He assured that the state government would collaborate closely with relevant federal agencies to ensure smooth implementation of the project, transparency in execution and maximum benefits for residents.

The governor also expressed appreciation to the Federal Government for approving the project and reaffirmed his administration’s commitment to complement federal efforts through supportive policies and infrastructure development.

By Sabiu Abdullahi

Former National Chairman of the All Progressives Congress (APC), Dr. Umar Abdullahi Ganduje, has announced that Governor Abba Kabir Yusuf will enjoy full backing of the party ahead of the 2027 governorship election in Kano State.

Ganduje made the declaration while formally receiving Yusuf back into the APC. He stated that all other aspirants interested in the governorship seat had agreed to step aside in favour of the governor.

According to him, “I can categorically tell you that you are going to wins 2027 with a landslide because all those contesting for the same seat have agreed to allow you alone go for it.”

He described Yusuf’s return as a historic moment for the party. “To us, leaders of the APC, this is a memorable occasion we are all waiting for. I strongly welcomed Governor Abba Kabir Yusuf back to his home,” Ganduje said.

The former party chairman recalled the governor’s earlier exit from the APC and expressed appreciation over his return. He said, “We were in APC together with you, it was formed with you, but later on because of some political differences, political redirection, you left the party to NNPP. But now we are thankful that you are back to our party and your home.”

Ganduje also praised Yusuf’s leadership style and governance approach. “You as our brother, the Governor of Kano State, you are a progressive politician from your utterances, your policies and the implementation of those policies,” he added.

He stressed that within the APC structure, Governor Yusuf now occupies the position of party leader in Kano State. Ganduje noted that the declaration was meant to end speculation and internal disagreements over the party’s leadership in the state.

He further spoke on President Bola Ahmed Tinubu, describing him as a leader who does not discriminate. Ganduje said the president treats Nigerians equally, without regard to religion or ethnicity, and expressed confidence that Yusuf would secure victory in the 2027 election.

In his remarks, the Deputy President of the Senate, Senator Barau Jibrin, praised Governor Yusuf for his decision to return to the APC. He maintained that the move was firm and irreversible.

The development has continued to draw attention within political circles as preparations gradually begin ahead of the 2027 polls.

By  Ibrahiym A. El-Caleel

Senator Rabiu Musa Kwankwaso should be competing on the national stage with contemporaries such as Senator Bola Tinubu, Alhaji Atiku Abubakar, and other Class of 1999 political actors. By pedigree, experience, and longevity, Kwankwaso has clearly outgrown Kano politics, and he does not need to prove it again in 2027. However, he appears stuck in state-level politics. 

Kwankwaso is at odds with the two successive Kano governors after him, both of whom are his protégés: Dr Abdullahi Ganduje and the incumbent, Engr Abba Kabir Yusuf. He says they have “betrayed” him. There was a show of electoral force at his residence in Kano this afternoon. A large number of people trooped into his Miller Road residence in what he later called a “solidarity visit”.  

These developments indicate that Senator Kwankwaso is once again positioning himself for state-level dominance rather than advancing a national ambition in 2027. Ideally, Kwankwaso should defeat Governor Abba through a candidate he anoints for #KanoDecides2027. But a deeper question remains: should the 2027 ambition of a politician of Kwankwaso’s stature be focused on unseating a “betraying” godson at the state level, when Kwankwaso’s contemporaries have either honourably retired from politics or are positioning themselves for the presidency? 

Who exactly would Kwankwaso replace Abba with, and what assurance does he have that a newly installed godson would not eventually “betray” him, just as Ganduje and Abba did? At this point, there is little reason to believe the outcome would be different. The current godsons around him are likely to use his influence to rise and then assert their independence once in office. There is no clear indication that they would be more submissive than their two elder political siblings, Ganduje and Abba. How do you keep doing the same thing repeatedly while expecting a different result? 

There is also a genuine political risk. What if Abba Yusuf, like Ganduje before him, survives the onslaught and secures a second term? This is not an endorsement of electoral malpractice, but a recognition of Nigeria’s political realities. Kano’s 2019 gubernatorial election demonstrated how powerful interests can intervene decisively; Dr Ganduje ultimately retained office despite glaring indications that he lost at the polls.

If a similar outcome were to occur in 2027 and Governor Yusuf were to proceed to a second tenure, would that not constitute a second public humiliation for the godfather? What explanation would suffice then? That yet another protégé has matured enough to build political alliances strong enough to neutralise Kwankwaso’s influence? At that point, the narrative shifts decisively: from betrayed mentor to diminishing power broker.

On the other hand, if Senator Kwankwaso succeeds in unseating Governor Yusuf and installing another loyalist, what exactly would he be celebrating at the end of the day? That Kwankwasiyya has simply replaced Kwankwasiyya? That a godfather has prevailed over his own godson? Such victories may satisfy the logic of control, but they do little to expand political influence, strengthen institutions, or advance democratic culture. At best, they amount to an internal power rotation within the same political family, offering no clear gain to the broader society.

Ultimately, this debate goes beyond personalities. Do we really need a political model anchored on godfathers, covenants, and lifelong loyalty to patrons? Has Buhari’s repeated endorsement of anointed candidates meaningfully improved governance or political culture in the North? Has Tinubu’s entrenched godfatherism in the South West translated into measurable social or institutional progress? Until we seriously examine the long-term costs of political baptism, loyalty tests, and patronage politics, it remains difficult to argue that godfatherism is the most viable model for a modern democratic society.

 Ibrahiym A. El-Caleel wrote via caleel2009@gmail.com.

By Ibrahim Aliyu Gurin

What is more terrifying than violence? It is the sound of someone calling for help, with no one responding. That cry, unanswered, is the quiet horror that haunts our communities.

Last week in Kano, a family was killed in broad daylight. Neighbours reportedly heard the screams but stayed indoors. Outrage spread on social media. How could people hear such suffering and do nothing? How could an entire community remain silent while lives were being taken right next door?

At first, the silence felt unforgivable. Then I remembered something my Media and Society lecturer, Binta Suleiman Gaya, once said: crime is rarely about criminals alone. It is often a mirror of the society that allows it. Suddenly, the tragedy began to make painful sense.

I thought of my own experience. We grew up in a different Nigeria. Then, whenever discipline crossed into anger in our house, our neighbour was always the first to intervene. Once her name was mentioned,  “Hajja Mamma Yidam! Yidam!” (Rescue me), she would rush out immediately, pleading on our behalf. Sometimes we would deliberately call her name, knowing she would come to our rescue. That was how our society functioned. Not because everyone was perfect, but because everyone was involved.

We grew up in Nigeria, where even if a neighbour was beating a child, people would rush out to ask questions. Elders would intervene. Women would shout across fences. Youths would gather instinctively. No cry was ignored. No pain was considered private. That society shaped our humanity.

Today, a person can scream until their voice disappears into death, and doors remain locked. People now live only metres apart, yet are emotionally separated by fear. In Media and Society,  this condition is described as “alienation”, which is the gradual breakdown of social connection and communal responsibility.

Modern media culture has accelerated this separation. Through phones, television and social platforms, we are exposed to violence such as daily killings, kidnappings, and accidents, which are endlessly replayed. Human suffering now competes for attention in timelines and headlines.

Over time, this constant exposure creates “desensitisation”. What once shocked us now barely interrupts our scrolling. Tragedy becomes routine. Death becomes familiar. Media and Society argues that when violence becomes normalised in the media, society unconsciously absorbs that normalisation.

Alongside this is the rise of individualism. Survival has become personal. Safety has become private. The collective spirit that once defined African communities has been replaced with the logic of “mind your business.”  So when danger appears, people retreat indoors, but not always out of wickedness, but because society has trained them to think first of self, not community.

The course also explains the bystander effect, a psychological phenomenon in which individuals fail to act in emergencies because responsibility feels shared. Everyone assumes someone else will intervene. In moments like the Kano tragedy, everyone heard, and everyone waited.

Fear worsens this silence. Media reports of mob justice, wrongful arrests and police brutality have created deep public distrust. Many citizens now fear becoming suspects more than becoming helpers. The result is a society paralysed.

Media and Society helped me understand that insecurity is not only about criminals and weapons. It is also about broken trust, weakened communal values and a media environment that has reshaped human behaviour.

Our old society relied on communal vigilance. When danger came, the community itself became the first responder. Today, citizens wait for institutions that often arrive too late. The killers in Kano did not act alone. They were aided by fear and protected by our silence. 

The government must rebuild trust between citizens and security agencies. Community policing must be strengthened. Media institutions must go beyond reporting bloodshed and begin promoting empathy, social responsibility and communal vigilance. Religious and traditional leaders must revive the values that once made indifference shameful.

Beyond policies lies humanity. Every life lost affects us all. Speak up, protect your neighbours, and restore the community we once had.

We pray for the souls of those who lost their lives in Kano. May their families find strength, and may we as a society learn to act before it is too late. Let their cries not be in vain.

Ibrahim Aliyu Gurin wrote via ibrahimaliyu5023@yahoo.com.

By Abdullahi Mukhtar Algasgaini

The Kano State Police Command has launched a full-scale investigation following the gruesome murder of a woman and her six children at their home in the Dorayi Chiranchi Quarters on Friday.

According to a police press release, a distress call was received at about 12:10 pm on January 17, 2025, reporting that unknown hoodlums had broken into the residence of Haruna Bashir and attacked his household.

The victims, identified as 35-year-old Fatima Abubakar and her six children, were assaulted with dangerous weapons, sustaining fatal injuries.

Commissioner of Police, CP Ibrahim Adamu Bakori, PhD, immediately deployed a team led by the Deputy Commissioner of Police in charge of Operations, DCP Lawal Isah Mani, to the scene.

The bodies were evacuated to Murtala Mohammed Specialist Hospital, Kano, where medical personnel confirmed their deaths.

The Police Commissioner has instructed a team from the Criminal Investigation Department (CID), led by ACP Wada Jarma, to conduct a thorough investigation to apprehend the perpetrators.

The command has expressed its condolences to the bereaved family, the Dorayi Chiranchi community, and the people of Kano State.

Today, 15th January 2026, we celebrate an accomplished public servant and a distinguished leader — Her Excellency, Dr Mariya Mahmoud Bunkure, Honourable Minister of State for the Federal Capital Territory (FCT), Abuja.

As you mark another year of life and purpose, we reflect not just on the passage of time but on the profound impact of your service. Since assuming office, you have brought a unique blend of compassion, resilience, and an unwavering commitment to the “People’s First” mandate to your role.

Dr Bunkure, you have redefined public service in the FCT, demonstrating that leadership is truly about touching lives and building sustainable legacies. Your integrity, accessibility, and work ethic continue to inspire many.

We pray that Almighty Allah continues to grant you sound health, divine wisdom, and renewed strength as you discharge your responsibilities to the nation with distinction.

Happy Birthday, Ma.
May the years ahead be filled with success, fulfilment, and a lasting legacy.

Signed
Dr Saifullahi Shehu Imam

By Uzair Adam

Former Kano State Governor and leader of the Kwankwasiyya Movement, Senator Rabiu Musa Kwankwaso, has said mounting political tension and pressure on grassroots officials informed his decision to allow some of his supporters in the state to align with the All Progressives Congress (APC).

Kwankwaso made the disclosure in a video message that went viral on Tuesday evening, where he described the political climate in Kano as increasingly tense and emotionally draining for local government officials following the political dominance of former Governor Abdullahi Ganduje and President Bola Ahmed Tinubu.

He said the situation had taken a serious toll on several chairmen, councillors and other political appointees, many of whom reached out to him in distress.

According to Kwankwaso, some of the officials were experiencing sleepless nights and deep confusion, while others reportedly required medical attention due to the pressure they were under.

“Many chairmen and councillors called me to explain what they were going through. Some could not sleep, some were deeply confused, and some were even placed on hospital drips,” he said.

The former governor explained that the rising tension compelled him to consult widely in order to reduce the hardship being faced by his loyalists, noting that many of their legitimate expectations from government were yet to be met.

He said maintaining a rigid political position under such circumstances could have worsened the suffering of the affected officials, which led to the decision to allow them to take steps that would bring relief.

“We agreed that all chairmen, councillors, supervisory councillors and anyone who was asked to sign should go ahead and do so. We have no issue with that,” Kwankwaso said.

He dismissed suggestions that the move was linked to early preparations for the 2027 general elections, stressing that the time for such political battles had not yet arrived.

“2027 is still far away. We pray that Allah spares our lives to reach that time. Our supporters are everywhere; we know them and they know themselves,” he added.

Kwankwaso expressed hope that the decision would help calm political tension in Kano State, particularly among those he said were being subjected to pressure, while thanking residents of the state for their patience and understanding.

He also praised Governor Abba Kabir Yusuf, noting that the governor had recently acknowledged the achievements of the Kwankwasiyya administration and highlighted actions of the immediate past government which, according to him, hindered progress in the state.

In the video, Kwankwaso further alleged that the state government had introduced measures aimed at intimidating local government officials and political appointees.

He claimed that chairmen, councillors, secretaries and other office holders were allegedly compelled to write their names on lists indicating whether they supported the Kwankwasiyya movement or the Ganduje political camp.

Describing the practice as unacceptable, Kwankwaso said such actions would discomfort any well-meaning resident of Kano State, regardless of political affiliation.

He also reflected on the 2015 political transition, alleging that acts of betrayal at the time resulted in years of hardship for his supporters.

“We looked back at history and remembered what happened in 2015, when our supporters suffered for eight years because of political disloyalty,” he said.

The video has continued to generate reactions within and outside Kano State, with supporters and critics offering differing interpretations of Kwankwaso’s remarks and the broader political implications.