Adamawa’s inclusivity test: Fintiri’s successor must prove a record, not recite slogans
It is time for those who popularised the slogan “Karfa Ka, Kafarmu” loosely translated as “your leg is our leg” to make public their record of inclusivity.
The phrase, widely deployed in Adamawa’s political discourse, suggests unity, shared purpose and collective progress. Yet slogans, however appealing, must ultimately be measured against action. And it is here that troubling questions arise.
Since 2019, when Ahmadu Umaru Fintiri assumed office, inclusivity has been a defining feature of governance in the state. His administration has, by most accounts, reflected a deliberate effort to accommodate the diversity of Adamawa across religion, ethnicity and political divides.
Fintiri’s approach has been rooted in a simple but powerful idea: that government must serve all residents fairly, regardless of faith. Appointments and employment under his watch have broadly reflected this principle, reinforcing a sense of belonging among different communities. Indeed, under his leadership, there has been no widespread or sustained complaint of marginalisation from any group — a rare achievement in Nigeria’s often polarised political environment.
However, concerns are growing that some individuals within the system particularly those who have benefited from proximity to power are failing to uphold this standard.
Allegations of lopsided appointments, in which opportunities are disproportionately allocated along religious lines, strike at the heart of the state’s fragile social balance. Reports suggesting a skewed distribution — where as much as 90 per cent of positions go to individuals of a particular faith raise serious questions about equity and fairness.
If true, such practices are not only inconsistent with the spirit of “Karfa Ka, Kafarmu” but also risk eroding public trust in governance.
As the question of succession gradually comes into focus, one point should be clear: Fintiri must not hand over to any aspirant who cannot demonstrate a verifiable record of inclusivity.
Several prominent figures including Ahmed Tijjani, Wesley Bathiya, Abdurazak Namdas, Salihu Bakari Girei and Abbas Iya have all held public office in different capacities. Their records are not abstract; they are measurable.
They should, therefore, present to the people clear evidence of how they have accommodated and empowered individuals across religious divides. Inclusivity is not a campaign promise; it is a governance habit, built over time and visible in decisions already taken.
Voters, too, must take a firm position. If any aspirant has a record of offering only token representation — allocating, for instance, 20 per cent of opportunities to those outside their faith then they should reasonably expect a similar proportion of electoral support.
Democracy, after all, is reciprocal.
Adamawa’s strength lies in its diversity. Any attempt deliberate or otherwise to undermine that diversity through selective inclusion is a step backwards. It risks undoing years of effort invested in building a more cohesive and equitable state.
Those in positions of authority must recognise that leadership is not only about access to power but also about the responsibility to reflect fairness in its exercise.
If the “Karfa Ka, Kafarmu” ideal is to retain any credibility, its proponents must demonstrate, transparently and convincingly, that their actions align with its message.
Anything less would reduce it to just another political slogan loud in rhetoric, but hollow in practice.