Dr. Hakeem Baba-Ahmed and the People’s Redemption Party: Bringing populism back into mainstream politics, by Usman Sarki

“The emancipation of the poor must be the act of the poor themselves”—   Classical Socialist Thought 

In the ever shifting terrain of Nigerian politics, where power has increasingly become the preserve of entrenched elites, the re-emergence of populist currents is both inevitable and necessary. Indeed, it is both a historical and contemporary need that must come to pass. The recent election of Dr. Hakeem Baba-Ahmed as National Chairman of the People’s Redemption Party, PRP, signals not merely a leadership change within an old political formation, but potentially the revival of a long-dormant ideological tradition that is rooted in mass politics, social justice, and the moral imperative of governance.

The PRP, founded in 1978 as a successor to the populist NEPU tradition of Mallam Aminu Kano, remains Nigeria’s longest surviving political party, with a clear and unadulterated ideological orientation towards social democracy and the upliftment of the poor. Its historic identity as the “poor man’s party” or “Jam’iyar Talakawa” was not a slogan but a political doctrine, forged in opposition to oligarchic dominance and the marginalisation of the masses.

Today, under Dr. Baba-Ahmed, that doctrine appears poised for reinterpretation within the context of Nigeria’s Fourth Republic. Dr. Baba-Ahmed himself represents an interesting bridge between establishment experience and populist critique of power. A former Federal Permanent Secretary, Senior Special Adviser to a former Senate President, spokesperson of the Northern Elders Forum, and political adviser to the Vice-President within the current ruling establishment, his trajectory reflects both insider knowledge and outsider frustration.

His decision to align with the PRP and now to lead it, suggests a deliberate choice to abandon the comforts of elite consensus politics in favour of a more principled, if uncertain, populist pathway.

His message is unmistakably populist in tone and content. He has repeatedly emphasised that Nigeria’s crisis is rooted in the alienation of the people from governance, the capture of the state by a narrow elite, and the moral decay of political leadership. Upon assuming leadership of the PRP, he declared that the party remains how rich the party was in ideas, unity, and commitment to the people, but lacking the financial resources of the larger parties.

This assertion is not merely rhetorical; it is a direct challenge to the monetisation of politics that has come to define Nigeria’s electoral processes. At its core, populism properly understood, is not demagoguery, but a political method that seeks to restore sovereignty to the people. In Nigeria, however, populism has often been distorted into crude rhetoric devoid of ideological substance. What distinguishes the PRP tradition is its grounding in a coherent philosophical framework guided by a commitment to social equity, ethical governance, and participatory democracy. Dr. Baba-Ahmed’s task, therefore, is not to re-invent populism, but to rehabilitate it and give it direction and respect.

The conditions for such a rehabilitation are ripe. Across Nigeria, there is growing disillusionment with the dominant political parties. The ruling party is widely perceived as distant and unaccountable, while the principal opposition has been weakened by internal crises and a loss of ideological clarity. Dr. Baba-Ahmed himself has argued that the once-dominant opposition today seems to be beyond repair, calling for a reimagining of opposition politics around new platforms and ideas.

In this vacuum, smaller parties like the PRP have an opportunity to reposition themselves as credible alternatives. Yet, the challenges are formidable. Populism in its authentic form requires organisation, discipline, and a deep connection with grassroots constituencies. Populism also requires the patient and often time consuming development of the consciousness of the masses. The PRP’s historical strength lay precisely in its ability to mobilise ordinary people among peasants, workers, students, the unemployed, etc, around a shared vision of justice and dignity.

Recreating that mobilisation in contemporary Nigeria, with its fragmented social fabric and transactional political culture, will require more than nostalgia. Dr. Baba-Ahmed appears aware of this. His call for Nigerians to resist vote-buying and to engage politically as citizens rather than clients speaks to a broader effort to reorient political consciousness. Similarly, his emphasis on youth participation reflects an understanding that the future of populist politics lies in harnessing the energy and aspirations of a new generation that is increasingly disenchanted with traditional power structures.

There is also a strategic dimension to Dr. Baba-Ahmed’s leadership. By positioning the PRP as a platform open to alliances with “honest Nigerians committed to changing our dangerous trajectory,” as he asserted, he signals a willingness to build coalitions beyond the party’s traditional base. This is crucial, for no single party particularly one with limited resources and spread, can challenge the entrenched monetised political order alone. A broad-based movement, anchored in shared principles rather than narrow interests, is essential.

However, the path of populism is fraught with risks. Without careful stewardship, it can degenerate into simplistic narratives that polarise rather than unite. Nigeria’s diversity along ethnic, religious, regional lines demands a form of populism that is inclusive and integrative, not divisive. The PRP’s historical experience offers valuable lessons in this regard. Although rooted in the North, it consistently articulated a national vision that transcended sectional boundaries. Dr. Baba-Ahmed should ensure that this tradition is preserved and strengthened.

Moreover, populism must be matched by policy substance. Nigerians are increasingly demanding not just rhetoric, but concrete solutions to pressing challenges such as deepening economic hardship, constant power failures, insecurity, governance deficits, rampant corruption, etc. Dr. Baba-Ahmed has acknowledged this, stressing the need for clear policy choices and credible governance priorities. The credibility of the PRP will ultimately depend on its ability to translate its ideals into concrete and actionable programmes.

In many ways, the emergence of Dr. Baba-Ahmed at the helm of the PRP can be seen as part of a broader global pattern in the resurgence of populist politics in response to elite failure. Yet, Nigeria’s context is unique. Here, the issue is not merely to challenge elites, but to reconstruct the very foundations of the state. Populism, in this sense, must be transformative and even revolutionary, and not merely oppositional.

The symbolism of the PRP’s emblem which is the key, is instructive. It represents access, opportunity, and the unlocking of potential. Dr. Baba-Ahmed has invoked this symbolism to suggest that the party seeks to “open doors” for marginalised Nigerians and deliver good governance. Whether this symbolism can be translated into political reality remains to be seen but the overall expectation is that it will come to pass if the party ascends to power.

What is clear, for the moment, is that Nigerian politics stands at a crossroads. The old certainties are fading, and new possibilities are emerging. The rise of Dr. Baba-Ahmed within the PRP is one such possibility, a tentative but significant step towards reintroducing ideology, principle, and people-centred politics into the national discourse. In the final analysis, the success or failure of this endeavour will depend not only on leadership, but on the willingness of Nigerians themselves to embrace a different kind of politics that prioritises collective welfare over individual gain, and principle over expediency.

Populism, in its noblest sense, is not about leaders speaking for the people, but about the people reclaiming their voice and asserting their sovereignty. If Dr. Hakeem Baba-Ahmed and the PRP can catalyse such a transformation, they would not merely have revived a party; they would have contributed to the renewal of Nigeria’s democratic experiment and revived her self-esteem.

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