Applying the Kano Model: Faith Leaders Combating Disinformation in Nigeria and West Africa

In an era where falsehoods spread faster than facts, Nigeria and neighboring Sahel countries are facing increasingly dangerous digital challenges as disinformation campaigns threaten social stability, religious harmony, and democratic processes throughout the region.

Religious leaders across West Africa are now emerging as crucial allies in combating this growing threat, with a promising new approach dubbed “the Kano model” gaining traction among experts and community organizers alike.

The model, named after Nigeria’s second-largest city and a historical center of religious learning, leverages the trust and authority that faith leaders command within their communities to counter harmful narratives before they take root. Rather than treating disinformation as merely a technological problem, the approach recognizes its deeply social nature.

“Faith leaders are uniquely positioned to serve as trusted messengers in communities where government sources may be viewed with suspicion,” explains Dr. Amina Ibrahim, a media researcher at Bayero University Kano. “When an imam or pastor addresses misinformation directly, their followers listen in ways they might not respond to official channels.”

The timing couldn’t be more critical. A recent study by the Centre for Democracy and Development found that disinformation campaigns have contributed to at least three major incidents of communal violence in Nigeria’s Middle Belt region over the past year alone. Similar patterns have emerged in Niger, Mali, and Burkina Faso, where false information has exacerbated existing ethnic and religious tensions.

What distinguishes the Kano model is its emphasis on preventive rather than reactive measures. Religious leaders receive training to identify early warning signs of dangerous narratives and are equipped with verified facts and contextual information they can rapidly disseminate through their established networks.

Imam Hassan Usman, who participated in a pilot program in Kano State, described how the approach helped prevent violence following a viral false report about alleged religious desecration. “Before the training, I might have simply told people not to believe rumors. Now I understand how to provide alternative explanations and credible sources that my congregation respects,” he said.

The initiative has also fostered unprecedented interfaith cooperation. Christian and Muslim leaders in participating communities have formed joint verification teams that coordinate responses when potentially divisive content begins circulating in their areas.

“This is perhaps the most powerful aspect of the model,” notes Professor Emmanuel Okonkwo, who studies religious conflict at the University of Ibadan. “When people see leaders from different faiths standing together against falsehoods, it undermines the divisive intent behind much of the disinformation we’re seeing.”

Digital literacy training forms another pillar of the approach. Religious leaders incorporate basic media literacy concepts into their sermons and teachings, helping congregants develop critical thinking skills for evaluating information they encounter online.

However, challenges remain. The program has primarily gained traction in urban centers, while rural communities—often most vulnerable to disinformation-fueled violence—remain difficult to reach. Additionally, political actors sometimes exploit religious sentiments during election periods, complicating religious leaders’ efforts to remain neutral while combating falsehoods.

Funding also presents a significant hurdle. The current initiatives rely heavily on international donor support, raising questions about long-term sustainability. Advocates are pushing for government recognition and support, arguing that disinformation represents a national security threat warranting public investment.

“What we’re seeing in Kano could be transformative if scaled properly,” says Hadiza Mohammed of the West African Network for Peacebuilding. “But it requires institutional backing and recognition that religious leaders are essential partners in digital resilience efforts, not merely cultural figureheads.”

Regional bodies like ECOWAS have taken note of the model’s potential. At a recent summit in Abuja, representatives discussed incorporating elements of the approach into a broader regional strategy for countering disinformation and hate speech.

As Nigeria prepares for local elections and neighboring countries navigate complex political transitions, the role of religious leaders in maintaining social cohesion will likely become even more vital. The Kano model offers a promising framework for harnessing their influence in service of truth and stability.

“In communities where faith provides the primary lens through which many view the world,” Ibrahim concludes, “religious leaders may well be our most effective bulwark against the tide of digital deception threatening the region.”