By: Dr James Bwala
The controversy surrounding Vice President Kashim Shettima’s political symbolism has recently gained renewed attention following remarks by Datti Baba Ahmed, who questioned Shettima’s authenticity by asserting that he does not wear the Asiwaju cap—a potent emblem associated with political allegiance to President Tinubu and his Renewed Hope agenda. Baba Ahmed further challenged observers to enquire why Shettima refrains from donning this symbolic headgear and cited purported advice from Marabouts discouraging him from doing so.
Well, let's just say that politics is here again and big men lie for cheap gains. Datti Baba Ahmed did not do his homework well to start attacking Nigeria's vice president, Kashim Shettima, for not wearing President Tinubu's cap as he alleged. Let me also assure Malam Datti Baba Ahmed, the Mauritanian boy from a Marabouts clan, that the APC is not a cult organisation that requires marabouting to see vision, and Kashim Shettima is not a figure that pretends loyalty or demonstrates such by constantly following what others choose to do for themselves.
The dirty Datti theory and claims overlook the visible reality. VP Shettima indeed wears the Asiwaju cap at public events and actively promotes the administration’s vision for national renewal, thereby aligning himself with Tinubu’s political identity. While Dattigan's style reveals a deeper struggle over narrative control and political loyalty within Nigeria’s evolving power dynamics, he often misses the point when he makes attempts on Nigeria's vice president, Kashim Shettima. We know his history and respect his family, but he keeps dragging them into his political mud. Attacking Shettima will only open a can of worms about the dirty Mauritanian journey to Nigeria, something we do not want to discuss out of respect for the larger Baba Ahmed's family.
However, there is a debate regarding Shettima’s use of the Asiwaju cap. Datti wants to draw that it transcends mere fashion, and it encapsulates questions of symbolism, representation, and perceived commitment to a collective political project. Contrary to Datti Baba Ahmed’s assertions, Vice President Shettima’s actions represent more than just the act of wearing a cap. His consistent public appearances as Nigeria's vice president demonstrate not only his visible endorsement of President Tinubu’s Renewed Hope agenda but also challenge the notion that only wearing Asiwaju's cap speaks loyalty.
Vice President Kashim Shettima embodies a rich cultural heritage that is deeply rooted in the Kanuri ethnic identity and lineage from the historic El-Kanemi dynasty. This background not only shapes his personal character but also informs his political demeanour and leadership style, distinguishing him as a well-cultured personality within Nigeria’s complex socio-political landscape. Contrary to some criticisms levelled by figures such as Datti Baba Ahmed, who question Shettima’s prolonged tenure and political relevance, it is essential to recognise that Shettima’s identity transcends mere political positioning; it reflects a profound connection to his cultural roots and values. Shettima's modernist approach to life and relationships that prioritise self-reliance and rational governance over traditional mystical practices did not align with Datti Baba Ahmed's claims, which often hold sway in certain northern Nigerian communities, where the "Yan"bori Marabouting culture breathes.
The partnership between Bola Tinubu from the South West and Kashim Shettima from the North East symbolises more than just a political alliance of cap wearing; it represents an intentional fusion of diverse regional identities aimed at fostering national unity. This north-south alliance not only bridges ethnic and regional divides but also showcases a shared commitment to progressive governance grounded in cultural authenticity and mutual respect. Moreover, Shettima’s commitment to cultural integrity and pragmatic leadership underscores the strength of the Tinubu-Shettima partnership as a model for inclusive governance that respects Nigeria’s diverse ethnic fabric while advancing a forward-looking political agenda. This cultural authenticity, combined with a pragmatic and forward-thinking leadership style, enables Shettima to navigate the complexities of Nigerian politics without resorting to traditional or mystical shortcuts, thereby reinforcing his image as a modern statesman rooted in Kanuri heritage.
This synergy between Tinubu and Shettima not only exemplifies the political maturity needed to address Nigeria’s complex ethno-regional dynamics but also highlights how leaders grounded in their cultural identities can collaboratively drive national progress without succumbing to divisiveness or archaism.
* James Bwala, PhD, writes from Abuja
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