Opinion

Dele Momodu: Mr. Ovation and His Iconic Cultural Politics

Published

4 years ago

October 21, 2021

Eric

By Toyin Falola

There is no aspect of contemporary Western civilization practices or politics that appears alien to African people, as anthropological studies have revealed in the current time. Differences exist in their systems and approaches to issues of social and political significance, but this does not underwrite the fact that similarities abound in areas of human interrelationship where groups of people use philosophy to construct their ideological and ethical identity. Take, for example, in academics, honors are conferred on individuals who have made substantial efforts for the advancement of scholarship and application of intellectual properties to improve their immediate environment and transform their spheres of influence. The honor conferred on them is an indication that the society is aware of their outstanding contributions to the betterment of the society and that they appreciate the simple fact that they are members of their particular socio-academic group. In essence, outstanding accomplishments are indirectly expected of all members of society to imbibe the culture of being useful for the collective transformation of their people.

Such practices have existed in the continent of Africa from time immemorial. Particular observation of how this is done reveals that such recognition does more than confer honor on individuals whose efforts have radically and rapidly revolutionized their society. Indeed, bestowing honor on outstanding individuals in the traditional, and maybe the contemporary African society is informed by the understanding that they are not only giving the society a befitting honor but also creating an environment that is essentially suitable for the enhancement of healthy competition, in which others are indirectly encouraged to consider better ways to contribute to the collective course of the society.

When accorded this social and cultural recognition, the ensuing social ceremony is a trademark that specializes the individuals recognized and the family that raised them. This is why relatives of individuals recognized for their exemplary importance in the advancement of society share from that honor within the socio-cultural geography of the place where they have been honored. This does not happen in the Western world, where someone with a Ph.D. gets the honor for themselves, not their family. In essence, the African honorary recognition builds a social fabric that would be important for the establishment and sustenance of good moral conduct that would help the people move beyond their current trajectory, rather than a decoration of the individual singled out.

For example, someone honored with the Jagun (warrior) chieftaincy title is given a social responsibility for the rejuvenation of the security architecture of the society so that the people of the community are protected from perennial challenges. Such recognition has placed positive pressure on the family members and associates of the honoree because their identity is inevitably tied to the individual’s success, and, naturally, no one would expect a negative image for themselves as that would give them an unbefitting image. From this, a generational responsibility is accepted by the individual’s family members, and they begin to develop the society through whatever help they can offer in that respect.

Photo: Chief Dele Momodu

Source: Oyo News

For Chief Dele Momodu, the conferment of chieftaincy titles on him serves to recognize his outstanding contributions to humanity and to remind others of the responsibility ahead of them. As the Oni Gege Ara of Ijogaland in Ogun State, a honor and professional title bestowed on him about 15 years ago that particularly recognizes his efforts in journalism; the Owanusi of Imeri Kingdom in Ondo State, a leadership title; the Onone Kura 1 of Abia State, which means the voice of the masses, among other things, connotes that the honoree is aa valued member of the society. Beyond the fanfare of celebrations that come with these titles is the social engineering system that it actually serves. Although from the surface of it, the chieftaincy titles appear to be recognition for the fantastic ways he continues to engage the society and encourage them to embrace a particular philosophical direction, this does not negate the fact that recognitions of this type are meant to play some cultural and political roles that would improve the conditions of the society. For example, where he was recognized as Onigege Ara, what remains sacrosanct is that through his profession as a journalist, Dele Momodu charges the society to understand the vast responsibility ahead of them and brazen up to rise to their social duties.

Cultural politics is evident because the journalism profession has been awarded the grand recognition of its importance in building society. Without firing any bullet, Dele Momodu challenges the society in areas where they are not performing as expected. Consider, for example, the title conferred on him in Abia State as the voice of the voiceless is an indictment of the society that is notoriously antagonistic of contending perspectives. People who challenge the authority are seen as potential dissidents with hideous intents to accuse the community leaders or sabotage their actions, and that they deserve to be hacked down because of this evil mindset. Whereas such name-calling did not exist in the past African traditions, and because the people are evolving to accommodate current changes, they devised a means of combating rising political actions that wanted to undermine a democratic culture in which individuals would have a say in the political process of their community. The understanding that this could be achieved simply by recognizing courageous individuals who have defied such an undemocratic structure affirms the assumption that African iconic cultural politics still exists. Therefore, the recognition achieved two purposes: one, it praised the individuals who pulled off that fearless feat, and two, it told the society that is unaccommodating of plural views of the potential repercussions of its rigidity.

Consequently, the conferment of these titles to outstanding African individuals is a telltale sign that they consciously use that system to build their social identity. In contemporary times, they use it as a cultural instrument for negotiating their political space so that their indigenous epistemic foundation would not be ridiculed or destroyed. Although the system has been proven to be susceptible to manipulations and maneuvering, especially when corrupt minds seek to buy these recognitions to improve their sociopolitical profile, it does not change the fact that they all identify the practice as something important in the process of their social buildup. So when one comes across social practices in which individuals are given such recognition, it is evident that they are making substantive efforts to construct a social identity that preserves their cultural traditions while maintaining their moral evolution in the contemporary time.

However, we must remember that a person who has grown up to be a vibrant contributor to the activities of their environment will consistently achieve these goals not only because they are remarkably steadfast at that moment when they become the cynosure of all eyes, but also mainly because they have a record of great upbringing that has extensively changed their mindset and prepared them for the future right from their formative years. This conclusion is informed by the question posed to Dele Momodu in the recent Toyin Falola Interview Series by the first interviewer who asked if his childhood experience in Ile-Ife had any significant impact on his vast career paths. His response was not unexpected because it consolidated the assumption that children’s background, particularly in Africa, is always an admixture of varied experiences that range from extensive social interactions, integrated philosophical engagements, and a couple of other things that serve as the basis for their intellectual development. When exposed to all these, they will be rooted in various engagements that will bring them utmost success if pursued later in life.

Dele Momodu conceded that although the general assumption is that Western education was enough to submerge the indigenous knowledge systems because of its organization amidst other qualities it possessed, it, however, cannot beat the reality that people in their indigenous communities know different things which they have access to from their social interactions and networks from the beginning. This, therefore, means that the ascription of ignorance to individuals who did not attend Western school during the colonial and postcolonial periods is done by individuals who do not understand what education means in the true sense.

Photo: Dele Momodu in picture with late father

Source: TVC

This deduction is necessary, as demonstrated by Dele Momodu’s childhood experience. He lost his father at an early age, and his formative education was imposed on him by his mother, who took the responsibility with impressive competence. Contrary to the misconception that his mother, who did not have access to the Western education system, would be incapacitated by this condition and lack the necessary know-how to groom the young Dele in ways that would aid his intellectual development, she did exceptionally well and was able to provide a good education for him with the help of others.

As a buildup to this foundation, the University of Ile-Ife, renamed as Obafemi Awolowo University, significantly expanded on Dele Momodu’s formative education, as it provided not only the serene environment where such a feat could be achieved but also the availability of seasoned academics who had more than an academic relationship with the students. His teachers related well with the students and had personal interactions with them, which helped formulate ideas and recommendations of sources essential for their progress. This opened the students to broader academic perspectives and sources and helped them build an eclectic resource to better themselves. Additionally, having a mother who was culturally grounded in Yoruba knowledge systems, and being fortunate to grow in an environment where academic culture was very much modern, helped to build the man we know today as the founder of the internationally acclaimed newspaper, Ovation, a journalist par excellence, as well as an author, a philanthropist, and other amazing things he has come to be associated with.

Perhaps the best way to understand that his trajectory is a product of his education and cultural background is to interrogate the series or choices made during his growth. The first interviewer, Mrs. Yinka Adeboye, understood this, and it appears that this knowledge guided her question. She asked if there were anything Dele Momodu would have done differently during his formative development, perhaps to understand his response and see if cultural affiliations can be traced to his intellectual brilliance. As expected, the guest is not someone who would disappoint when questions like this come up. Apart from the fact that he was grounded in the epistemology of Yoruba by virtue of his environment and his academic engagement, he is also someone with an admirable understanding of how things work in the Yoruba world. Dele Momodu responded that one’s Orí has always been at the level where critical decisions must be taken, and spiritual choices must be made, even without conscious awareness. He answered this way because he believed that his trajectory encapsulated negative and positive experiences critical and cardinal to his personal development.

Although the Yoruba people are ardent believers in the concept or phenomenon of Orí, and because it was the cultural traditions of the environment from where they were raised and molded, it was never an impediment to drive them into visible actions. While they believed or perhaps imagined that the content of their destiny would be primarily positive, they never conceded to nature the ability to make things work magically, especially things that they could achieve themselves. They propel their destiny to work and, by so doing, they are conscious of their development as a people.

Photo: MKO Abiola

Source: KFilani

Meanwhile, Dele Momodu’s struggles pushed him to a different level at this point in his career development. He wanted to build a career in teaching because the profession had caught his interest from people he gained extensively well. However, during that period, the country’s situation was antagonistic to his dream career as it did not provide the necessary atmosphere for the actualization of his teaching career. During the military regime, and because they introduced policies that radically departed from the line of reasoning, struggling individuals who intended to be teachers were frustrated out of the system. Here, the cultural significance of Orí concerning the Yoruba’s ontological reality comes to mind.

Dele Momodu admitted that as a teacher, the unfavorable atmosphere in the academic community pushed him into writing and eventually exposed him to several activities that reshaped his journalism career. Of course, it would seem that his Orí had already provided for him all the needed materials to enhance his journalism career, but he could not connect it until he got a spark from people who were aware of his tireless academic excellence. Having a bachelor’s degree in Yoruba and a master’s degree in Literature was perhaps the necessary ingredients to facilitate his upward rise in the literary or journalism profession. He began to write for the Guardian Newspaper in Lagos, and in no distant time, he was making intimidating accomplishments. He was also freelancing for another known newspaper company. His engagements were giving him two important things at the same time–money to sustain himself and popularity that was growing beyond his imagination. Dele Momodu’s journey into journalism was accidental, spurred by his Orí, as believed in the Yoruba cultural tradition, because not only is he known widely as a versatile journalist in modern history, but he is also equally global in his popularity.

Although Dele Momodu’s fame and success can be linked internationally to Nigeria as that is the country of his birth, it does not preclude the possibility of knowing how culture intersects with colonialism and colonialism with nationhood. Perhaps this knowledge inspired the question that “Is Nigeria one?” by one of our interviewers. The respondent shed a resounding light on the question after categorically saying Nigeria is not one. He traced the beginning of the country to its creation in 1914, which witnessed the haphazard amalgamation of various nationalities and ethnic identities together by the expansionist West, who were more concerned about the need for group domination than the identity formation of their new colonies. Of course, this is understandable because such thinking usually occupies the mind of the colonialists, irrespective of their racial beginning. However, the negative consequences are felt by the society or the people who became the victims of that indiscriminate wedding of culturally incompatible people. The fact remains that the awareness of their differences would have naturally helped in the smooth administration of the country because philosophies would have been developed along that line.

Still, under the admission that cultural diversities and plural identities are the foundation of the country called Nigeria, Dele Momodu was firm in his position that the type of leadership required to transform the country has a front-liner who is not concerned about a particular ethnic group (most especially theirs), not highly affiliated to religious identities to the extent that they cannot differentiate between the issues of national concerns and that of their religious beliefs, not so uncivilized to the extent that they would treat political opponents like enemies at war front with whom they cannot seek ideas and philosophies for the development of the country. All these are important because the evolutionary stage of the Nigerian democracy is fragile, and anyone who does not have the above qualities would always drive the country to the primitive era when collaborative development appeared like rocket science. Ultimately, the awareness of the difference in the country would lead to the emergence of leaders who have these qualities. As such, everyone’s culture would be respected and not given some preferential treatment.

Photo: Prez Mahama felicitates with Chief Dele Momodu at UPSA

Source: GhanaWeb

Dele Momodu submitted that cultural plurality is a blessing, and thus multicultural engagements are a product of such an environment. In the development of any civilization in the contemporary time, there should be less concentration on where an individual comes from, but much attention should be focused on what these individuals can offer. Anyone who refuses to accept this obvious fact, any country or civilization that does not accommodate this reality, will constantly battle with retrogression because they would not have the advantage of sourcing from different knowledge backgrounds to develop themselves or improve the conditions of their people.

In concluding this conversation about the plural identities in Nigeria, Dele Momodu alluded to the development recorded in different human civilizations, especially in developed societies. He argued that these countries employ the services of great people regardless of their country of origin or nationalities. They harvested their intellectual property to develop themselves and attain a level of advancement that places them within the appropriate position of dominance which they are getting. Summarily, cultural traditions are important and should not be seen as a plague anywhere in the world. Rather than run divisive politics, the nation’s leaders should consider various ways to achieve sustainable growth and development.

Opinion

Re-engineering the Mind: A Pathway to Freedom for Peoples, Corporates and Nations

Published

1 hour ago

January 17, 2026

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

Opinion

Dele Momodu’s Arrival: Day ADC Became Heavier

Published

1 day ago

January 16, 2026

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

Opinion

Reimagining the African Leadership Paradigm: A Comprehensive Blueprint

Published

1 week ago

January 10, 2026

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.