Opinion
The “Terrorists” of IPOB by Femi Fani-Kayode
Published
5 years agoon
By
Eric
I watched my brother Mazi Nnamdi Kanu’s interview with my brother Chief Dele Momodu on Thursday evening and I was inspired and encouraged.
Nnamdi spoke with such eloquence, passion, courage and strength. He is brilliant and irrepressible. He cannot be underestimated or ignored.
Every African should listen to that interview. He cleared a lot of misconceptions about himself and made his position clear on so many issues.
Most important of all is the fact that he had the decency and humility to tender his regrets and apologies where he may have got things wrong. That is the mark of a great leader.
I have loved and trusted him dearly ever since the first day we met and spoke for 3 hours when we were both incarcerated at Kuje prison in 2016.
From the first minute we got on like a house on fire and we have been close ever since. There is nothing that binds men together more than being locked up together in prison or being on the battlefield together and fighting side by side and shoulder to shoulder against a common enemy.
The truth is that Nnamdi is not just a friend but a brother. We do not agree on everything but we agree on many things and the fact that we can tell each other the blunt and bitter truth whenever we feel either of us has gone wrong is the source and strength of our relationship.
Most importantly we stand as a moderating influence on one another both in our public and private affairs and trust me when I tell you that this man is a stabilising force, a good family man and a peacemaker.
Yet whatever anyone chooses to say or feel about him the truth is that he won millions of new friends and supporters after that interview from all over the country.
I thank Dele for giving this great man the opportunity to express himself to the Nigerian people on a mainstream platform such as his which has a massive reach.
After listening to the discussion I was prompted to meditate and ponder on how IPOB is wrongly perceived by many Nigerians and to write the following. Fasten your seat belts and enjoy the ride.
You call members of Indigenous People of Biafra (IPOB) terrorists yet you refuse to bring to justice those that have slaughtered or illegally detained and incarcerated 30,000 of their members in the last 5 years.
This number was given to me by Barrister Ifeanyi Ejiofor, IPOB’s lawyer, whose home and community in Orifite, Anambra state was also attacked, burnt down and plundered whilst many of his people were slaughtered in a joint operation by the Nigerian military and police in a matter of hours.
I was there to spend the day with him and mourn the loss of his brother on a Sunday and the tanks rolled in on Monday morning just a few hours after I left!
When Ifeanyi called me early in the morning to say that they were under attack, that his house and his late brothers house had been burnt to the ground, that his elderly mother had been beaten to a pulp, that the Church building that I had given a speech in the day before had been pulled down and destroyed and that many of his people had been killed for no just cause, tears rolled down my cheeks.
Had he not fled for his life and gone into hiding Ifeanyi himself would have been killed on that day.
Any group of people that have been subjected to that kind of barbarism from the Nigerian state would have resorted to an open armed struggle by now but Nnamdi Kanu’s IPOB have refused to do so.
Their struggle and quest for Biafran independence has remained relatively peaceful despite the provocation from the Nigerian state and the massive persecution they have been subjected to for 5 years.
Now tell me between IPOB and the Nigerian state who are the real terrorists? Who has done the killing? Who has terrorised? Who has spilled the blood of the innocent? Who has operated unlawfully and committed genocide and crimes against humanity?
Who has sponsored and protected the Fulani herdsmen and refused to curb and condemn their barbaric activities or declare them as a terrorist organisation?
Who has been soft on ISWA and Boko Haram and released and reintegrated thousands of their members into our Armed Forces even after they slaughtered hundreds of thousands of defenceless Nigerians, including women and children?
Who has unleashed their troops and security forces on their own people and killed thousands of their own citizens? Who has crushed and destroyed the lives and families of the innocent?
Who has burnt down Churches, slaughtered priests at the alter and who has sacked, pillaged, levelled, captured and renamed towns and whole communities?
Who has seized the land of farmers and raped their wives and children, butchered Christians and Shia Muslims and slaughtered thousands in Zamfara, Sokoto, Katsina and the core North.
Who has hacked to pieces thousands in Southern Kaduna, Taraba, Plateau, Adamawa, Benue and murdered protesting children in Mushin and at the Lekki Toll Gate?
Was it IPOB or members, associates and friends of the Buhari regime and those they encourage and protect?
I am not a man of violence and I do not support the use of arms. Where anyone or group of persons, including IPOB, involves themselves in violence I am the first to condemn it.
I despise those that shed innocent blood and those that unleash mayhem, havoc and tyranny on innocent people.
Yet the bitter truth is that those that have done more of this than anyone else in this country over the last 5 years are the Federal Government and their friends, associates and allies and not IPOB, OPC, YOLICOM, MASSOB, YWC, Yourba Summit Group, MEND, NDVF, IYC, the Lower Niger Congress or any of the other regional or self-determination groups.
I am not a coward and neither am I chicken-hearted. Truth is my sword and the Lord is my shield and armour. I fear nothing and nobody other than God.
It is for this reason that I refuse to be cowed or browbeaten into joining the gullible and ignorant herd of lily-livered cheerleaders who take pleasure in attacking and demonising the victims of the state like IPOB instead of condemning the unbelievable cruelty and crushing wickedness that has been unleashed upon them by agents of the state.
And the only reason they do this is because IPOB has not been given adequate fair hearing in the nations media or the public space to explain and defend themselves or tell their own side of the story to the Nigerian people.
The bitter truth is that more than any other group in this country over the last five years IPOB have been misepresented, villified, attacked, demonised and subjected to the greatest and most horrendous form of misrepresentation and negative propaganda. If anyone is attacked in the south or any police station burnt, according to our media, it must be IPOB.
Thousands of their members are in cells all over the country as we speak and yet no-one speaks for them, no one cares for them and no one empathises with them. This is unacceptable. This is inhuman. This is unfair. This is unjust. This is evil.
Worse still to compare IPOB to Boko Haram, ISWA or the Fulani herdsmen is like comparing Little Red Riding Hood to the hungry and ravenous wolf or like comparing Mother Theresa to Jack the Ripper: it simply does not make sense.
Some have alleged that IPOB youths committed acts of violence throughout the East and parts of Rivers state during the #EndSARS protests. Unconfirmed reports suggest that some of them even killed policemen and other innocent Nigerians. I find these reports troubling but I do however question them.
The Nnamdi Kanu that I know can be impulsive and say some very harsh things at times but he is not a killer or a violent man. He is a formidable intellectual and a visionary leader and not a merciless, bellicose, violent, murderous and bloodthirsty barbarian.
God forbid such a thing but if he was a man that took pleasure in the spilling of blood he would have put one million Ak 47’s in the hands of his followers by now and all hell would have broken loose. Violence is not in his blood and neither is it in his interest.
On several occasions he has told me privately and has said publicly that IPOB’s struggle is and must always be a peaceful one and he is wise enough to know that anything outside of that will be counterproductive and would lose him a lot of support and sympathy.
If indeed IPOB youths, as opposed to thuggish hoodlums that are claiming to be IPOB or rogue elements within the organisation, have killed anyone anywhere then I wholeheartedly condemn it and such barbaric behaviour must stop forthwith.
Two wrongs can never make a right. The fact that the Nigerian state indulges in mass murder does not mean that their victims must also soil their hands with innocent blood.
And if anyone doubts that the Nigerian state is indeed a brutal and bloodlusting killing machine which seeks to crush dissent and silence those that do not key into its inherent barbarism then I challenge them to find out how many young innocent Igbos are being targeted and killed by security forces in Obigbo, Rivers state today in the name of fighting IPOB.
According to Amnesty International in Obigbo innocent people have been kept in inhuman conditions in a 24 hour curfew for the last 10 days without access to medicare, food, water and power and there are reports of extrajudicial killings with dead bodies all over the streets.
The group torture, psychological trauma and mass murder of Igbo people for whatever reason and under whatever guise in Obigbo is unacceptable. I condemn it in the strongest terms.
Where is our humanity? Must the Igbo always be slaughtered like flies in Nigeria? Do they not have red blood too? Does any race or human being deserve this type of targetting and treatment?
I condemn the killing of security agents by anyone in that community but does that mean that every Igbo there must be treated like a prisoner of war or massacred?
What moral right do we have as southerners to complain when northerners kill our people when we in the south are so ready to kill one another in such a barbaric and cruel way? Today I weep for the South and I weep for Nigeria.
Children and youths were massacred by soldiers at Lekki Toll Gate in Lagos just two weeks ago and today children and youths, of Igbo extraction, are being targeted, hunted down like animals and massacred by soldiers in Obigbo in Rivers state. This inexplicable MADNESS and unconciable BLOODLUST must stop!
If the truth be told the real terrorists in this country are in Aso Rock and not on the streets of Igboland or in the ranks of IPOB.
Calling for a referendum and seeking to peacefully exercise your right of self-determination after being subjected to and confronted with 60 years of subjugation, murder, ethnic cleansing, tyranny and genocide does not make you a terrorist, it makes you a courageous man of conscience and a freedom fighter.
I am not from the old Eastern Region of Nigeria and therefore I am not a member of IPOB. I hail from the old Western Region where we have our own struggles and where we also seek to chart our own course and determine our own future.
That struggle is for either restructuring of the country or, failing that, the peaceful establishment of our own nation which we shall call Oduduwa Republic.
This is a noble quest because Nigeria has failed us just as it has failed everyone else. And if things do not change quickly it is a quest that will be achieved sooner than later.
Yet the struggle for freedom is not for the Biafrans and the sons of Oduduwa alone: it is also for the ordinary people of the core North who have been through hell and who have been subjected to unprecedented levels of carnage and savagery.
Again it is also for the people of the Middle Belt and the so-called minorities of the north who have suffered for so long and who have been denied, deprived and suppressed more than any other people in Nigeria. They too shall be free from the yoke, bondage and cruelty of imperial Nigeria.
Permit me to conclude this contribution with the following. No matter how many IPOB members you torture, jail and kill and no matter how many of them you misrepresent and demonise, they cannot be stopped because an idea whose time has come cannot be successfully resisted.
Like the great Libyan warrior Omar Al Mouqthar who was known as the ‘Lion of the Desert’, their battle cry is “we win or we die”.
Like the gallant and courageous Patrick Henry, who led the American people in their struggle for independence from Great Britain, their song is “give me freedom or give me death!”
That is their story, that is their song and it is ours too. Freedom calls and liberty beckons: one million tanks cannot stop them and all the misrepresention, disinformation, misinformation and lies in the world cannot deter them.
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Opinion
Re-engineering the Mind: A Pathway to Freedom for Peoples, Corporates and Nations
Published
16 hours agoon
January 17, 2026By
Eric
By Tolulope A. Adegoke PhD
“The most formidable borders we must cross are not geographic, but cognitive. True sovereignty—for peoples, corporates, or nations—begins with the courageous act of dismantling the internal architectures of limitation and rebuilding with the materials of our own authentic possibilities.” – Tolulope A. Adegoke, PhD
We live in a world shaped by history, yet our future is not predetermined by it. One of the most profound challenges facing individuals, corporations, and nations, particularly in contexts like Nigeria and Africa—is the legacy of mental colonialism. This isn’t merely a historical discussion; it’s about the unconscious frameworks that continue to dictate how we think, what we value, and what we believe is possible. Decolonizing oneself from this “mental slavery” is the essential first step toward delivering genuine, self-determined possibilities. This process requires honesty, courage, and a deliberate reclamation of thought.
Understanding the Invisible Chains
Mental slavery is the internalization of a worldview where the former colonizer’s culture, systems, and standards are seen as inherently superior, universal, and the sole benchmark for progress. It manifests in subtle ways: the devaluation of local languages and knowledge, the preference for foreign goods and credentials over local ones, and the persistent narrative that real solutions must always come from outside. This mindset creates a ceiling on imagination, fostering dependency and a crippling doubt in one’s own innate capacity to innovate and lead.
The Personal Journey: Reclaiming Your Inner Narrative
For the individual, decolonization is a deeply personal journey of unlearning and rediscovery. It starts with critical self-reflection.
- Questioning Knowledge: It asks, “Whose history am I learning? Whose definition of beauty, success, and intelligence have I accepted?” It involves actively seeking out and valuing indigenous philosophies, like the Ubuntu concept of “I am because we are,” not as folklore but as viable, sophisticated frameworks for living.
- Redefining Value: It means measuring personal success not only by proximity to Western lifestyles but by contributions to community, by cultural continuity, and by personal integrity aligned with one’s own roots.
- Language as Liberation: It recognizes the power of language to shape reality. Embracing one’s mother tongue in thought and creative expression becomes an act of resistance and a reconnection to a distinct way of seeing the world.
The Corporate Transformation: From Extraction to Ecosystem
Businesses and organizations are often perfect mirrors of colonial logic, built on hierarchical control, resource extraction, and the standardization of Western corporate models. Decolonizing the corporate sphere requires a fundamental shift in purpose and practice.
- Beyond Exploitation: It moves from a model that extracts value (from people, communities, and the environment) for distant shareholders to one that generates and circulates value within local ecosystems. It prioritizes regenerative practices and community equity.
- Innovation from Within: It rejects the mere copying of foreign business playbooks. Instead, it looks inward, developing uniquely African management styles, products, and solutions that respond to local realities, needs, and social structures. It sees the informal sector not as a problem, but as a reservoir of resilience and ingenuity.
- Partnership Over Paternalism: It abandons the “savior” complex—the idea that development is “delivered” from the outside. A decolonized corporate entity positions itself as a humble partner, listening to and amplifying local agency and existing expertise.
The National Project: Reimagining Governance and Identity
For nation-states like Nigeria, the legacy is etched into the very architecture of the state: borders that divide ethnic groups, economies structured for export of raw materials, and educational systems that glorify foreign histories.
- Institutional Reformation: True decolonization necessitates the courageous reform of institutions. This means auditing legal systems, constitutions, and national curricula to root out colonial biases and integrate indigenous knowledge and juridical principles.
- Economic Sovereignty: It demands a strategic, deliberate reduction of dependency. This involves prioritizing regional trade (like the African Continental Free Trade Area), adding value to natural resources locally, and investing in home-grown technology and manufacturing. It is a pivot from being a primary commodity exporter in a global system designed by others to being an architect of one’s own economic destiny.
- Cultural Agency: On the global stage, a decolonized nation defines itself. It conducts diplomacy based on its own historical experiences and philosophical foundations, not merely by aligning with blocs formed by colonial histories. It tells its own stories, controlling its narrative.
Nigeria and Africa: The Crucible of Challenge and Promise
Africa, with Nigeria as its most populous nation, is the undeniable focal point of this global conversation. The continent’s challenges are real, but they are too often diagnosed through the very colonial lens that contributed to them. Nigeria’s specific struggle—to forge a cohesive national identity from its stunning diversity, to manage resource wealth for the benefit of all, and to overcome governance failures—is a direct engagement with its colonial past.
The “African Renaissance” envisioned in frameworks like Agenda 2063 is, at its heart, a decolonial project. It seeks an Africa integrated by its own people’s design, powered by its own intellectual and cultural capital, and speaking to the world with confidence and authority.
A Universal Call: Why the Wider World Must Engage
This is not a project for the formerly colonized alone. The wider world, including former colonial powers and global institutions, has a responsibility to engage.
- Acknowledgment and Equity: It begins with a sincere acknowledgment of historical injustices and their modern-day economic and political echoes. It requires moving from a paradigm of charity and aid to one of justice, fair trade, and equitable partnership.
- Enriching Humanity: Ultimately, decolonizing the mind enriches all of humanity. It frees everyone from the limitations of a single, dominant story about progress and human achievement. It opens the door to a world where multiple ways of knowing, being, and creating can coexist and cross-pollinate, leading to more resilient and innovative global solutions.
Conclusion: The Freedom to Imagine Anew
In this moment of global reckoning and transformation, the work of mental decolonization is not a luxury; it is an urgent necessity. It is the hard, internal work that must precede lasting external change. For the individual, it delivers the profound possibility of wholeness. For the corporation, it unlocks sustainable innovation and authentic purpose. For nations like Nigeria and for the African continent, it is the non-negotiable foundation for true sovereignty and transformational progress.
The ultimate deliverable is freedom—the freedom to imagine a future unbounded by the past, and the agency to build it.
Dr. Tolulope A. Adegoke is a Distinguished Ambassador For World Peace (AMBP-UN); Nigeria @65 Leaders of Distinction (2025); Recipient, Nigerian Role Models Award (2024); African Leadership Par Excellence Award (2024).
He can be reached via: tolulopeadegoke01@gmail.com, globalstageimpacts@gmail.com
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Opinion
Dele Momodu’s Arrival: Day ADC Became Heavier
Published
2 days agoon
January 16, 2026By
Eric
By Dr. Sani S a’idu Baba
What does loyalty mean to you in friendships, family, or work? To me, loyalty is staying true, honest and supportive even when it’s hard. That truth defines my relationship with Chief Dele Momodu, whom I more often refer to as the pride of Africa. My loyalty to him is non-negotiable. It is not seasonal, transactional, or driven by convenience. It is rooted in conviction. So, the moment he collected his membership card of the African Democratic Congress (ADC) in his hometown of Ihievbe, Owan East, Edo State, I did the same in Kano. In that instant, distance dissolved, and purpose aligned. What happened yesterday was not just a decamping; it was a declaration. A declaration that the long, hard road to Rescue, Recover and Reset Nigeria has gained one of its most formidable travellers.
This is indeed a remarkable day for the ADC. While many defections into political parties come and go with the tides of ambition, Dele Momodu’s entry stands apart, loud in meaning, deep in symbolism, and heavy with consequence. For the ADC, this is not merely the acquisition of a new member; it is the embrace of a movement-builder, a conscience-keeper, and a bridge across Nigeria’s fractured divides, and these qualities are evident in his record.
First, Dele Momodu’s political pedigree is rare and refreshing. In an environment where political loyalty often bends toward power, he has never been part of the ruling party throughout his entire political life. This is not stubbornness; it is principle. It means he understands opposition not as noise-making, but as nation-guarding. He knows how to put governments on their toes firmly, intelligently, and fearlessly. The ADC has gained a man perfectly schooled in democratic vigilance, one who knows that true progress is sharpened by principled opposition.
Second, the ADC has gained a tested pro-democracy fighter in Dele Momodu. He paid a personal price during the military era for resisting dictatorship and standing firmly for democratic rule in the Third Republic. That history of sacrifice now translates into a major advantage for the ADC: a leader with the moral authority, experience, and courage to constitutionally, peacefully and intellectually confront the growing threat of a one-party state and one-man dictatorship. With Dele Momodu in its fold, the ADC is better equipped to defend democracy and lead the national effort to recover Nigeria from authoritarian drift.
Third, he is widely recognized as one of the most principled and loyal politicians Nigeria has produced. When Dele Momodu commits, he commits fully. No half-measures. No double games. No conditional loyalty. If he belongs to a party, he supports it wholeheartedly and unconditionally. For the ADC, this is priceless. In a time when political parties struggle with internal contradictions and wavering allegiances, here is a man whose word is his bond and whose presence strengthens internal cohesion.
Fourth, the ADC has attracted not just a member, but a truth-teller. Dele Momodu derives pleasure in saying the truth as it is, without varnish, without fear, without apology. Parties rise or fall not only by their slogans but by their capacity for honest self-examination. With Momodu in the ADC, the party gains its greatest advisor and most reliable mirror. He will celebrate what is right, challenge what is wrong, and insist on moral clarity. This is how serious political institutions are built.
Fifth, Dele Momodu is a magnet. He attracts highly responsible, competent, and patriotic Nigerians from every corner of the country. Many see him as a part-time and independent politician, one whose ultimate allegiance is not to party symbols but to Nigeria’s soul. That perception is powerful. It means that wherever he goes, Nigerians are ready to follow, to join, and to support. By welcoming him, the ADC has sent a clear signal to the nation: this is a home for credibility, courage, and Nigeria first politics.
Wherever Dele Momodu goes, Nigerians at home and in the diaspora admire him effortlessly. He never gets tired of engaging, mentoring, inspiring, and mobilising. Without any noise, he becomes a vehicle of mass mobilisation. With him, the ADC’s message will travel farther than billboards, deeper than rallies, and faster than propaganda. This is influence earned through decades of credibility, not imposed.
I speak from experience. I was the North-West Coordinator of the Dele Momodu Movement in 2022 when he contested the presidential primaries under the PDP. I later served as his agent at the primaries held at the Moshood Abiola Stadium, Abuja, on May 28, 2022. I went round with him all over Nigeria, and from that experience, I came to truly understand the perception of the ordinary Nigerian about the extraordinary pedigree of Dele Momodu, how people see him as consistent, authentic, accessible, and genuinely committed to Nigeria’s progress.
Sixth, the ADC has attracted a great promise-keeper in Dele Momodu. Let me back this claim with facts. I was among those who accompanied him to the screening before the PDP presidential primaries. When he came out and journalists asked him questions, his response was characteristically clear and sincere: it is totally about Nigeria, nothing personal. He went further to announce the promise he took during the screening, that he would support whoever emerged as the party’s candidate to victory, and he kept that promise. As great globetrotter that he is, no one can easily recall when last Dele Momodu stayed in Nigeria for months, working assiduously for the success of his party and its candidate, His Excellency Atiku Abubakar. While many others who took the same promise were busy throwing tantrums, he was on the field, mobilising, advocating, and delivering. That was a promise kept.
But beyond politics lies the most compelling asset Dele Momodu brings to the ADC: his story. The turbulent but triumphant journey of his life can draw tears not only from the over 140 million Nigerians living in extreme poverty today, but from anyone who understands struggle. It is a story that melts hearts across class, age, and geography. Relatable. Poignant. Edifying. It speaks directly to the Nigerian who feels forgotten by birth or battered by circumstance. It tells you that you may be a rejected stone today, penniless, down and out but you can become a chief cornerstone tomorrow. Not by cutting corners, but by patience, consistency, building networks of influence, embracing hard work, and staying faithful to your dream. Perhaps this is why Dele Momodu is arguably the Nigerian mentor with the highest number of mentees across every nook and cranny of this country, myself included. His mentorship culture is organic, generous, and transformational. He opens doors, builds people, and multiplies hope. For the ADC, this is a strategic advantage that cannot be overstated. A party that attracts Dele Momodu automatically attracts thousands of thinkers, professionals, youths, and patriots he has inspired over decades.
Dele Momodu is in a class of his own. Naturally unique. Authentically Nigerian. Globally respected and travels road less travel. His life proves that greatness can rise from adversity, and leadership can be forged without bitterness. With his entry into the ADC, the party has not just caught a “big fish”; it has netted a tide-changer. Yesterday, in Ihiebve, history was made. From Edo to Kano, from the grassroots to the global stage, a new chapter has begun. The ADC is no longer just preparing for the future, it is recruiting it. And with Dele Momodu on board, the mission to Rescue, Recover and Reset Nigeria has found one of its strongest voices and most trusted hands.
The journey ahead is demanding. But with men of principle, truth and influence like Chief Dele Momodu, the ADC is no longer asking Nigerians to believe. It is giving them a reason to.
Dr Baba writes from Kano, and can be reached via drssbaba@yahoo.com
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Opinion
Reimagining the African Leadership Paradigm: A Comprehensive Blueprint
Published
1 week agoon
January 10, 2026By
Eric
By Tolulope A. Adegoke, PhD
“To lead Africa forward is to move from transactional authority to transformational stewardship—where institutions outlive individuals, data informs vision, and service is the only valid currency of governance” – Tolulope A. Adegoke, PhD
The narrative of African leadership in the 21st century stands at a critical intersection of profound potential and persistent paradox. The continent, pulsating with the world’s youngest demographic and endowed with immense natural wealth, nonetheless contends with systemic challenges that stifle its ascent. This divergence between capacity and outcome signals not merely a failure of policy, but a deeper crisis of leadership philosophy and practice. As the global order undergoes seismic shifts, the imperative for African nations to fundamentally re-strategize their approach to governance has transitioned from an intellectual exercise to an existential necessity. Nigeria, by virtue of its demographic heft, economic scale, and cultural influence, serves as the continent’s most significant crucible for this transformation. The journey of Nigerian leadership from its current state to its potential apex offers a blueprint not only for its own 200 million citizens but for an entire continent in search of a new compass.
Deconstructing the Legacy Model: A Diagnosis of Systemic Failure
To construct a resilient future, we must first undertake an unflinching diagnosis of the present. The prevailing leadership archetype across much of Africa, with clear manifestations in Nigeria’s political economy, is built upon a foundation that has proven tragically unfit for purpose. This model is characterized by several interlocking dysfunctions:
· The Primacy of Transactional Politics Over Transformational Vision: Governance has too often been reduced to a complex system of transactions—votes exchanged for short-term patronage, positions awarded for loyalty over competence, and resource allocation serving political expediency rather than national strategy. This erodes public trust and makes long-term, cohesive planning impossible.
· The Tyranny of the Short-Term Electoral Cycle: Leadership decisions are frequently held hostage to the next election, sacrificing strategic investments in education, infrastructure, and industrialization on the altar of immediate, visible—yet fleeting—gains. This creates a perpetual cycle of reactive governance, preventing the execution of decade-spanning national projects.
· Administrative Silos and Bureaucratic Inertia: Government ministries and agencies often operate as isolated fiefdoms, with limited inter-departmental collaboration. This siloed approach fragments policy implementation, leads to contradictory initiatives, and renders the state apparatus inefficient and unresponsive to complex, cross-sectoral challenges like climate change, public health, and national security.
· The Demographic Disconnect: Africa’s most potent asset is its youth. Yet, a vast governance gap separates a dynamic, digitally-native, and globally-aware generation from political structures that remain opaque, paternalistic, and slow to adapt. This disconnect fuels alienation, brain drain, and social unrest.
· The Weakness of Institutions and the Cult of Personality: When the strength of a state is vested in individuals rather than institutions, it creates systemic vulnerability. Independent judiciaries, professional civil services, and credible electoral commissions are weakened, leading to arbitrariness in the application of law, erosion of meritocracy, and a deep-seated crisis of public confidence.
The tangible outcomes of this flawed model are the headlines that define the continent’s challenges: infrastructure deficits that strangle commerce, public education and healthcare systems in states of distress, jobless economic growth, multifaceted security threats, and the chronic hemorrhage of human capital. To re-strategize leadership is to directly address these outputs by redesigning the very system that produces them.
Pillars of a Reformed Leadership Architecture: A Holistic Framework
The new leadership paradigm must be constructed not as a minor adjustment, but as a holistic architectural endeavor. It requires foundational pillars that are interdependent, mutually reinforcing, and built to endure beyond political transitions.
1. The Philosophical Core: Embracing Servant-Leadership and Ethical Stewardship
The most profound change must be internal—a recalibration of the leader’s fundamental purpose. The concept of the leader as a benevolent “strongman” must give way to the model of the servant-leader. This philosophy, rooted in both timeless African communal values (ubuntu) and modern ethical governance, posits that the true leader exists to serve the people, not vice versa. It is characterized by deep empathy, radical accountability, active listening, and a commitment to empowering others. Success is measured not by the leader’s personal accumulation of power or wealth, but by the tangible flourishing, security, and expanded opportunities of the citizenry. This ethos fosters trust, the essential currency of effective governance.
2. Strategic Foresight and Evidence-Based Governance
Leadership must be an exercise in building the future, not just administering the present. This requires the collaborative development of a clear, compelling, and inclusive national vision—a strategic narrative that aligns the energies of government, private sector, and civil society. For Nigeria, frameworks like Nigeria’s Agenda 2050 and the National Development Plan must be de-politicized and treated as binding national covenants. Furthermore, in the age of big data, governance must transition from intuition-driven to evidence-based. This necessitates significant investment in data collection, analytics, and policy-informing research. Whether designing social safety nets, deploying security resources, or planning agricultural subsidies, decisions must be illuminated by rigorous data, ensuring efficiency, transparency, and measurable impact.
3. Institutional Fortification: Building the Enduring Pillars of State
A nation’s longevity and stability are directly proportional to the strength and independence of its institutions. Re-strategizing leadership demands an unwavering commitment to institutional architecture:
· An Impervious Judiciary: The rule of law must be absolute, with a judicial system insulated from political and financial influence, guaranteeing justice for the powerful and the marginalized alike.
· Electoral Integrity as Sacred Trust: Democratic legitimacy springs from credible elections. Investing in independent electoral commissions, transparent technology, and robust legal frameworks is non-negotiable for political stability.
· A Re-professionalized Civil Service: The bureaucracy must be transformed into a merit-driven, technologically adept, and well-remunerated engine of state, shielded from the spoils system and empowered to implement policy effectively.
· Robust, Transparent Accountability Ecosystems: Anti-corruption agencies require genuine operational independence, adequate funding, and protection. Complementing this, transparent public procurement platforms and mandatory asset declarations for public officials must become normalized practice.
4. Collaborative and Distributed Leadership: The Power of the Collective
The monolithic state cannot solve wicked problems alone. The modern leader must be a convener-in-chief, architecting platforms for sustained collaboration. This involves actively fostering a triple-helix partnership:
· The Public Sector sets the vision, regulates, and provides enabling infrastructure.
· The Private Sector drives investment, innovation, scale, and job creation.
· Academia and Civil Society contribute research, grassroots intelligence, independent oversight, and specialized implementation capacity.
This model distributes responsibility, leverages diverse expertise, and fosters innovative solutions—from public-private partnerships in infrastructure to tech-driven civic engagement platforms.
5. Human Capital Supremacy: The Ultimate Strategic Investment
A nation’s most valuable asset walks on two feet. Re-strategized leadership places a supreme, non-negotiable priority on developing human potential. For Nigeria and Africa, this demands a generational project:
· Revolutionizing Education: Curricula must be overhauled to foster critical thinking, digital literacy, STEM proficiency, and entrepreneurial mindset—skills for the Fourth Industrial Revolution. Investment in teacher training and educational infrastructure is paramount.
· Building a Preventive, Resilient Health System: Focus must shift from curative care in central hospitals to robust, accessible primary healthcare. A healthy population is a productive population, forming the basis of economic resilience.
· Creating an Enabling Environment for Talent: Beyond education and health, leadership must provide the ecosystem where talent can thrive: reliable electricity, ubiquitous broadband, access to venture capital, and a regulatory environment that encourages innovation and protects intellectual property. The goal is to make the domestic environment more attractive than the diaspora for the continent’s best minds.
6. Assertive, Strategic Engagement in Global Affairs
African leadership must shed any vestiges of a supplicant mentality and adopt a posture of strategic agency. This means actively shaping continental and global agendas:
· Leveraging the AfCFTA: Moving beyond signing agreements to actively dismantling non-tariff barriers, harmonizing standards, and investing in cross-border infrastructure to turn the agreement into a real engine of intra-African trade and industrialization.
· Diplomacy for Value Creation: Foreign policy should be strategically deployed to attract sustainable foreign direct investment, secure technology transfer agreements, and build partnerships based on mutual benefit, not aid dependency.
· Advocacy for Structural Reform: African leaders must collectively and persistently advocate for reforms in global financial institutions and multilateral forums to ensure a more equitable international system.
The Nigerian Imperative: From National Challenges to a National Charter
Applying this framework to Nigeria requires translating universal principles into specific, context-driven actions:
· Integrated Security as a Foundational Priority: Security strategy must be comprehensive, blending advanced intelligence capabilities, professionalized security forces, with parallel investments in community policing, youth employment programs in high-risk areas, and accelerated development to address the root causes of instability.
· A Determined Pursuit of Economic Complexity: Leadership must orchestrate a decisive shift from rent-seeking in the oil sector to value creation across diversified sectors: commercialized agriculture, light and advanced manufacturing, a thriving creative industry, and a dominant digital services sector.
· Constitutional and Governance Re-engineering: To harness its diversity, Nigeria requires a sincere national conversation on restructuring. This likely entails moving towards a more authentic federalism with greater fiscal autonomy for states, devolution of powers, and mechanisms that ensure equitable resource distribution and inclusive political representation.
· Pioneering a Just Energy Transition: Nigeria must craft a unique energy pathway—strategically utilizing its gas resources for domestic industrialization and power generation, while simultaneously positioning itself as a regional hub for renewable energy technology, investment, and innovation.
Conclusion: A Collective Endeavor of Audacious Hope
Re-strategizing leadership in Africa and in Nigeria is not an event, but a generational process. It is not the abandonment of culture but its evolution—melding the deep African traditions of community, consensus, and elder wisdom with the modern imperatives of transparency, innovation, and individual rights. This task extends far beyond the political class. It is a summons to a new generation of leaders in every sphere: the tech entrepreneur in Yaba, the reform-minded civil servant in Abuja, the agri-preneur in Kebbi, the investigative journalist in Lagos, and the community activist in the Niger Delta.
Ultimately, this is an endeavor of audacious hope. It is the conscious choice to build systems stronger than individuals, institutions more enduring than terms of office, and a national identity richer than our ethnic sum. Nigeria possesses all the requisite raw materials for greatness: human brilliance, cultural richness, and natural bounty. The final, indispensable ingredient is a leadership strategy worthy of its people. The blueprint is now detailed; the call to action is urgent. The future awaits not our complaints, but our constructive and courageous labor. Let the work begin in earnest.
Dr. Tolulope A. Adegoke is a globally recognized scholar-practitioner and thought leader at the nexus of security, governance, and strategic leadership. His work addresses complex institutional challenges, with a specialized focus on West African security dynamics, conflict resolution, and sustainable development.
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