Opinion
Nigeria: One Country, One People and The Missing Link
Published
4 years agoon
By
Eric
By Sani Sa’idu Baba
Earlier in the week, I noticed on our various social media platforms that the most trending event was the euphoria that surrounded the call to camp of members of the National Youth Service Corps (NYSC). This was as most of those directly or remotely concerned posted theirs or their protege’s pictures wearing the much admired and very attractive green and white khaki uniform, which symbolized our national unity, albeit very fragile unity as events in recent times seem to prove, the scheme and its central theme notwithstanding.
The situation gave me a relapse into the present goings-on in our dear country, increasing the curiosity of my perception, especially when critically viewed at the fact that many of these youths are either actively deviant or passively at risk, to the extent that I asked myself what the status of Nigeria’s unity is, and more importantly, what the future holds for its citizens. Is the prosperity of the nation a myth or reality? This week, and with all sense of neutrality, I want to share my own perspective with my dear country men and women, hoping it will create a channel to re-evaluate our most critical issues as key to achieving a united nation irrespective of our so-called diversity. I will dwell on this in a jiffy.
National unity, which is a key ingredient to attaining every nation’s development, can be seen as a feeling of being united as a country especially in times of trouble, and synergy in fighting common enemies. In other words, it is the processes of coming together to fight against anything that can retard human development of a particular group of people. The most important aspect of the development of any country is indisputably the development of human personality and the moral development of the citizens. This means that, the development of a country is primarily the development of human dimension, which is the development of human person. National unity have included national cohesion, national integration, nation building and social solidarity as a process of unifying a society which tends to make it harmonious city.
However, based on my understanding which reflects that of discerning minds, the lack of Unity in Nigeria generally known, was born out of the interest of the colonial masters whose interest is not geared towards Unity promotion in Nigeria as a nation but their hidden agenda for maximal exploitation. The Richard constitution has affected the Nigeria democratic purpose which divided Nigeria into three regions namely the Northern, the Eastern and the Western regions. With the attainment of political independence and the first democratic government Sworn in 1960, it was hoped that the attainment of meaningful democratic as well as the national development as seen in other parts of the world would be easily achieved. That is to say Nigeria wished to witness an equal distribution of the national resources in order to raise the general standard of people lives. Of course progress has been made but that has not been fully achieved.
Soon after independence, the citizens’ expectations of witnessing serious national development through democratic ideals and practice were crashed, due to the political elites only manipulating the democratic process to pave way for the emergency of another exploitative class, this time around, not the white colonial masters but the Nigeria political elites group who become dubious and corrupt propagating tribalism, regionalism and religious sentiment to settle personal cases and to perpetrate them in power. Hence the first nodal of tension that set this country to deeply rooted unrest and backwardness till today. Probably that was the reason why many knowledgeable Nigeria elders and clergy men did not believe President Buhari is a messiah that could liberate us just like many believe that he is not the problem of this country because ethno-religious intolerance has for long been in existence.
More often than not, religion has always been used as a vehicle to create tension amongst people of different faith, especially in our blessed country. This move is what the late Dr. Yusuf Bala Usman tagged as the ‘manipulation of religion’, which is always promoted by those in power, the clergy and more importantly, the owners of the means of production. This is more elaborate in Marx’s philosophy of religion as the opium of the masses. Through this process, the vast population of this country is made to wallow aimlessly in the ocean of abject poverty and squalor. It should be noted that tolerance is not only related to religious issue as it cut across the ethnic, and the political.
Established historical, sociological and anthropological researches have proven the fact that a society with little knowledge, civilization and inter-group ties are prone to developing intolerance in its truest sense across all the facets mentioned. The question of intolerance is not a new phenomenon in the Nigerian history. For instance, during the 1940s and 1950s, the presence of a serious confrontational politics in the Yoruba land supported by their politicians led to familial and communal killings and hatred. The Northern part of the country as well, is not an exception as the supporters of Northern Elements Progressive Union (NEPU) often took up arms to defend themselves from the aristocratic Northern Peoples’ Congress (NPC). This may be identified a political intolerance. Similarly, religious intolerance between the Christian and Muslim Nigerians paved way to many bloody encounters, which ended up destroying not only the infrastructure, but also the cordial relations that once existed between many communities. Classic examples of such feuds and chaotic incidences in the timeline of this country are that of Kano in the 1990s and early 2000s, Zangon Kataf in Kano, Jos, Benue, Wukari in Taraba State to mention, a few.
The constitution of Nigeria has guaranteed every citizen the right to live or to conduct his or her business anywhere in Nigeria. This has been indirectly aiming at achieving tolerance and unity among Nigerians. However, the past couple of years had witnessed a very unfortunate and sad episodes whereby nepotism committed by some state governors due to parochialism became the order of the day in Nigeria. For instance, Governor Chinwoke Mbadinuju of Anambra State asked threatened Northerners living in Anambra, and around same time in 2002, Governor Rabiu Kwankwaso of Kano sacked some non-indigines working with Kano State Government. Another episode is about former Governor Rochas Okorocha of Imo State who under the programme tagged “Know Your Neibour” declared that Northerners should move along with identity cards in the state in 2014, after which the Husa community and Miyetti ALLAH reacted. As for me, that was akin to asking a citizen Northerner to apply for a Visa before entering the South at the same time when our Southern brothers in the North enjoys equal freedom. These classic examples of intolerance are to my understanding enough to create tension and disunity in Nigeria.
Heretofore, religio-political, cultural and economic tolerance create a purely serene environment where people of different cultures, norms and values come together under one umbrella. Not a situation whereby for example the Northerners will look at the EnsSars protest as purely a Southern issue or the Southerners will look at Banditry as a Northern issue. That has for long been the central point of Chief Dr Dele Momodu’s advocacy to our leaders towards a united Nigeria, and his consistent warning against the impending civil war if care is not taken. There is no way one will read his weekly column popularly known as PENDULUM or watch his interviews without finding him addressing issues on Nigeria’s peace and Unity in one way or the other, directly or indirectly, effort that had earned him respect and unconditional love. Peace is the building block of a successful nation where national development and economic growth are possible. For instance, despite the diversity of the Americans in terms of demography, language, faith, philosophy and race, they live peacefully and every one of them strives to make not his ends meet but that of the United States. This concept and unwavering belief is justified in their famous slogan of pluribus unun (from many are one). To develop our great and the only nation we have, tolerance in all respect must be promoted. Measures must also be put in place to bring those promoting division, nepotism, ethnicity, violence and the breakdown of law to book.
Looking at what happened in Nigeria before and after independence, the government has not given serious attention to achieving national unity, it must be acknowledge that there were no serious shift forward attainment of unity in diversity which will lead to the achieving a sustainable democracy in Nigeria. The post-colonial government inherited the approach of regionalism and tribalism which are ingredient of disunity. It is based on the above stand point that our leaders are hugely accused of promoting class interest, social injustice, inequality of citizens, poverty, disease and backwardness associated with corruption of the political classes, which if national unity is achieve, the democratic processes in Nigeria will be a factor for the attainment and promoting the status and position of Nigeria in terms of development socially, economically, and democratically.
Having pinpointed the aforementioned problems as the root cause of disunity in Nigeria, I intend to add in this piece of writing a fundamental problem bedeviling the situation, and that is the question of triple identity. Are they Northerners, Muslims or Hausa/Fulani? Are they Southerners, Christians or Yoruba? Are they Southerners, Christians or Igbo? Whatever that means, I don’t need to go further but it is obvious the catastrophizing effect had culminated into a calamity beyond Boko Haram, Banditry and Kidnapping combined.
In line with the above, unity cannot happen in Nigeria until a consensual agreement is reached by all Nigerians on the future of the country. And this lies in embracing tolerance to bridge the missing gap that left us divided. The job of making Nigeria a united country is beyond the NYSC. Even the participating Youth are largely after the monthly peanut not the main essence of the scheme. Our leaders must in all honesty continue to advocate for the indivisibility of the country, and to respect the wishes of the Nigeria people and that sovereignty lies in and with the people. For the country to fore stall a repeat of the Arab spring in the country, the authorities must begin to listen to the people and take steps to remedy years of wrongs and injustices. May GOD help and guide our leaders to the right path.
Baba writes from Kano, and can be reached via drssbaba@yahoo.com
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By Eric Elezuo
Anybody that knows what Barr Nyesom Wike, who is now the Minister of the Federal Capital Territory (FCT) stood for prior to the events leading to the 2023 General Elections would be highly shocked, surprised or even disappointed at the trend of events in Rivers State, which boldly has the signature of the former and immediate past governor on it.
To the political watchers, observers and practitioners alike, Wike has been an epitome of deliver good governance, shine as much as you can when it’s your turn, and bow out respectfully when you conclude your tenure, leaving your successor, irrespective of the part you played in his emergence, to perform as he could without interference. But that notion seems to have exited through the backdoor since Wike’s political godson, Siminalayi Fubara, became governor of Rivers State on May 29, 2023.
Though feelers of high handedness or excessive demand of state’s resources against Fubara by Wike has not been officially confirmed, the fact that is starring everyone in the face has remained the governor’s inability to perform maximally as a result of Wike breathing uncomfortably down his neck, and using the instrumentality of the state House of Assembly, which is unequivocally loyal to him, making it difficult to further address the House as Rivers House of Assembly
From reports, the travails of Fubara in the hands of Wike and his House of Assembly dated back to the period around August 2023, barely three months into the administration. Events suggested that Fubara was choking under Wike’s stranglehold, and attempted a self-rescue. It backfired as Wike came after him with the full strength of his controlled-Assembly, and then the full federal might.
In a nutshell, the Assembly has on three occasions attempted to impeach Fubara with the third right now domiciled with the judiciary amid court injunctions.
What is more tiring in the renewed fights between Fubara and Wike-House of Assembly, lies in the fact that both the governor and members of the Assembly, who are giving voice to Wike’s songs, just came back from a six-month suspension occasioned by President Bola Tinubu’s State of Emergency declaration.
One would have thought that lasting peace has arrived even as all the state political institutions including the executive and legislative arms have joined the All Progressives Congress (APC), but the reverse seems to be the case. The House of Assembly has invoked Section 188 of the Nigerian Constitution to begin an impeachment proceedings against the governor. They accused him of Gross Misconduct, spread into eight grievous crimes.
But much as the House of Assembly is speaking through the Speaker, Martin Amaewhule, the real voice being heard by Nigerians is the voice of Wike, who controls almost all elected officers in the state.
Rivers State revel in the reputation of being the treasure of the nation, yet in close to three years, no meaningful development has been witnessed as a result of squabbles and skirmishes between the executive and the legislature with Wike in the driver’s seat.
At a time in his history, Wike denounced and condemned godfatherism in politics. It is sad that he is the one playing the intimidation card today after all he has been through in his political life, and all he has confessed with his month.
While it is imperative that Fubara should acknowledge his political godfather, Wike should understand that he has played his part in Rivers State, and is obligated to allow Fubara play his, or wait for the next election to mobilise to vote him out. But the fact from all indication says the bone of contest is on political agreement more than constitutional infraction. And that renders the whole process more shameful.
The pride of Rivers State, not those of individuals, is at stake, and needs to be salvaged. Wike should shealth his sword, and let peace reign.
The House of Assembly belongs to Rivers people, and not Wike.
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Opinion
Re-engineering the Mind: A Pathway to Freedom for Peoples, Corporates and Nations
Published
5 days 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
6 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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