Opinion
The Oracle: Ethics and Discipline in Law: Akin to Waiting for Godot (Pt. 4)
Published
3 years agoon
By
Eric
By Mike Ozekhome
INTRODUCTION
When is a Nation developed and advanced?
Is Nigeria in that category? Let me proffer an answer.
A nation is said to be developed when her citizens have easy access to quality healthcare and education, advanced technology and infrastructure, sophisticated, diverse and well-balanced economic sectors, such as industrial, service, and agriculture, and a relatively high gross domestic product (GDP) per capital. Of course, national ethics; Discipline helps one manage one’s time better. Discipline helps one achieve your goals. Discipline boosts one self-esteem. Discipline helps one master things. Discipline makes one more reliable. Discipline improves one’s ability to manage challenging emotions. When you have discipline in your life you can make tomorrow. That’s life. Waiting for Godot is a tragicomedy in two acts by Irish writer Samuel Beckett, published in 1952 in French as En attendant Godot and first produced first produced in 1953. Waiting for Godot was a true innovation in drama and the Theatre of the Absurd’s first theatrical success.
It is from this perspective we commence our discourse this week, continuing with National Ethics.
NATIONAL ETHICS
There is also an ongoing debate between theorists who favor cultural/ethical relativism (the idea that the “moral rightness and wrongness of actions varies from society to society and that there are no absolute universal moral standards binding on all men at all times” -John Ladd, Ethical Relativism) and those who favor the idea that all human beings share an inherent sense of right and wrong, which can be determined objectively. Given these difficulties and controversies, any discussion of religion in the classroom or other educational settings can present special challenges.
The search for religious tolerance in the world has become particularly pressing today in promoting peaceful coexistence in a religiously plural society like Nigeria. In Nigeria, religious tolerance as a means for peace is expedient because of the near frequent occurrences of religious strife during the past three decades. Religious intolerance has most often times led to gruesome assailment of persons whose words, actions and/or inactions somewhat do not align the religious beliefs of their assailants.
For instance, many Nigerians would be learning about the existence of Shehu Shagari College of Education, Sokoto, for the first time. It wouldn’t be a good first impression for this 52-year-old institution of higher learning. When this college opened its doors in 1970 as Advanced Teachers College, many who are parents today – and many of the people all over who would be smearing the institution with all kinds of foulness – were not even born. There must have been so many other things about the college over the decades. Its alumni would look back with varied feelings. They might recall the time students unionism had thrived there. The Kegites Club might have held gyrations there; it might even have had an Ilya as part of the vibrant Northern Hemisphere of the socio-cultural club. There would be nostalgic remembrances of feats by the college and its past, but the present of the college has been enmeshed in an ugly row of religious intolerance. The college has become super prominent because of the gruesome murder of Deborah Yakubu.
Deborah was, until Thursday, 12 May, 2022, a student of the college. She was stoned to death allegedly by a mob of her fellow students for alleged blasphemy against the holy Prophet of Allah. Deborah had reportedly vehemently kicked against the posting of religious materials by other students to a WhatsApp group to which she belonged, believed to be that of students of her class. Going by a voice note said to be hers, she had reacted in annoyance to the posts and said things that her accusers considered blasphemous against Prophet Muhammed.
Another report claimed that she was killed by a mob in the college for daring to contend, in an online argument, that she managed to pass her examinations, which she was said to be writing at the time of the incident, with the help of Jesus. “She (Deborah) was having an argument with some of her school mates over their ongoing examinations and when she was asked how she managed to pass her exams, she said it was Jesus. She was asked to withdraw the statement and apologize, which she refused to do. The school security officers intervened, took her to their post, but they were overpowered by the protesting students who brought her out and killed her. After killing her, her body was burnt on the school premises.”
Yet another report of the circumstances that led to the stoning to death of Deborah held that the events that culminated in her death had been brewing since the month of Ramadan when the college was on break. It had smoldered through the period but did not die. There was online altercation in their WhatsApp group, the third report said, during which she allegedly blasphemed Prophet Muhammad. “When they sighted her at school today (Thursday 12th May, 2022), all available Muslim male students surrounded her and started stoning her. They continued until she fell. They made sure she died and subsequently set her body ablaze.”
Barring the gaps in the reports, one outstanding thing lacking in the accounts is not about how Deborah was killed, that is an established pattern. It is also not about how others who had gone the same way as Deborah in our religiously volatile North met their end. The reports highlight, in vivid reality, the obvious mis-education of the ever-ready stoning mob found in northern Nigeria. Their religious education, in no small way, shows lack of humanity and that is one area that we would need the Ulama to step in and help the country. There is no contending the entrenched position that Islam means peace, but there are acts by some adherents of the religion which bring this assertion to disrepute. From a distance, and going by Islam as seen practiced in the Southern parts of Nigeria, the intent of any teacher of the faith that could pass for a member of the Ulama, is not to teach his pupils to kill at will. A body of Muslim scholars recognized as having knowledge of Islamic sacred law and theology would know that Islam recognizes civil authorities and would encourage Muslims to be law-abiding. Islam teaches the sanctity of human life. So, where does the teaching that we should descend into blinding violence and kill for the sake of Almighty Allah and his holy Prophet come from? Who is fuelling this mis-education and for what purpose?
Of course, we would be foolish and insensitive not to recognize our religious differences and defer to them as often as we should. It is sure naivety for you to toy with the sensitivity of people of the same faith or who do not share the same faith with you. The same goes for cultural and other differences. However, because of the kind of education given to millions in the North over the years, Nigerians have been made to perpetually walk on eggshells when the issue is religion. The common example is the air of tetchy volatility of religious matters that makes all who visit the North to be wary of the grounds they step on. There is a thin line between what could kill you and otherwise – the case of a child walking with death without realizing it.
At Easter, Sterling Bank did what many people considered as despicable. Easter is the height of Christian celebration; Easter, the resurrection of Christ, is the hub of the Christian religion. Sterling Bank Plc saw the need to greet Christians at Easter; and the bank also felt that the best way to celebrate with Christians was to compare the resurrection of Jesus Christ from the dead to the yeast-induced rising of ‘Agege bread’. The bank published that insensitive message on Twitter, but took it down soon after it saw the angry reaction of Nigerians. People showed how much they abhorred the message, but not by rioting or killing of anyone or burning of property. The bank did not have any of its branches across the country under any threat. Yet there were protests and reactions, so much that the Advertisers Practitioners of Nigeria (APCON) announced that it would sanction the bank. That type of protest and reaction cannot resonate with the kind of education some Islamic clerics give their followers. Education makes a lot of difference. But what type of education?
For the sake of ‘Whataboutism’, arguments have risen to the hilt in many quarters and comparisons cited of the dastardly reign of terror unleashed on the South East region by the destructive and condemnable activities of IPOB. There is no mincing word that each (tribe, religion, geo-political zone) has his own shortcomings, but the degree matters a lot to the cohesiveness, growth and development of the country. Violence is condemnable everywhere and every time.
The Sultan of Sokoto, Alhaji Saad Abubakar III, has condemned the killing of Deborah. Muslim media practitioners have condemned the killing and described it as ‘not Islamic’. The Catholic Bishop of Sokoto, Matthew Hassan Kukah, has also condemned the killing.
Both religious leaders have charged the state government and the security agencies to deal with the perpetrators. They are criminals who have stepped out of the bounds of Islam to give the beautiful religion a bad image.
Religious tolerance can be effectively promoted when one understands the experiences and the history of the people who abide by them. Hindu-Buddhism, Chinese religions and Abraham Monotheism all emanated from a series of events or encounters that shaped those faith systems.
Some issues were political such as the warring states in China and Taoism; others were social such as the need to stick to certain social structures as in Hinduism. In essence different experiences led to different conceptual frameworks hence religions. It is this statement that makes religious tolerance possible
- Self reliancein the Constitution means that Nigerians should be able to feed themselves without looking for others to support them. That is, Nigerians should device legal means by which they can feed, clothe and shelter themselves. It also means government should direct all Nigerians to work hard towards making Nigeria a great nation where we produce what we eat. This is in line with the various poverty alleviation programmes where Nigerians are encouraged to have sustainable means of livelihood.
The term “self-reliance” was coined by an American transcendentalist and philosopher, Ralph Waldo Emerson (1803-1882) in a similarly titled essay published in 1841. The essay emphasized trust in one’s present thoughts, skills, originality, belief in own capabilities and genius and living from within. Some interesting quotes from this essay include:
- “To be yourself in a world that is constantly trying to make you something else; is the greatest achievement”.
- “The only person you are destined to be is the person you decide to be”
- “There is a time that envy is ignorance, and a time that imitation is suicide”
- “A foolish consistency is the hobgoblin of little minds, adored by little statesmen and philosophers and divines”. (To be continued).
THOUGHT FOR THE WEEK
“In just about every area of society, there’s nothing more important than ethics”. (Henry Paulson).
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Opinion
Reimagining the African Leadership Paradigm: A Comprehensive Blueprint
Published
1 day 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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Opinion
Rivers State: Two Monkeys Burn the Village to Prove They Are Loyal to Jagaban
Published
4 days agoon
January 7, 2026By
Eric
By Sly Edaghese
Teaser
Rivers State is not collapsing by accident. It is being offered as a sacrifice. Two men, driven by fear of irrelevance and hunger for protection, have chosen spectacle over stewardship—setting fire to a whole people’s future just to prove who kneels better before power.
There comes a point when a political tragedy degenerates into farce, and the farce mutates into a curse. Rivers State has crossed that point. What is unfolding there is not governance, not even conflict—it is ritual madness, a grotesque contest in which two men are willing to burn an entire state just to be noticed by one man sitting far away in Abuja.
This is not ambition.
This is desperation wearing designer jacket.
At the center of this inferno stand two performers who have mistaken power for immortality and loyalty for slavery. One is a former god. The other is a former servant. Both are now reduced to naked dancers in a marketplace, grinding their teeth and tearing flesh to entertain Jagaban.
The first is Nyesom Wike—once feared, once untouchable, now frantic. A man whose political identity has collapsed into noise, threats, and recycled bravado. His ministerial appointment was never a validation of statesmanship; it was a severance package for betrayal. Tinubu did not elevate Wike because he admired him—he tolerated him because he was useful. And usefulness, in politics, is key, but it has an expiry date.
Wike governed Rivers State not as a public trust but as a private estate. He did not build institutions; he built dependencies. He did not groom leaders; he bred loyalists. Before leaving office, he salted the land with his men—lawmakers, commissioners, council chairmen—so that even in absence, Rivers State would still answer to his shadow. His obsession was simple and sick: if I cannot rule it, no one else must.
Enter Siminalayi Fubara—a man selected, not tested; installed, not trusted by the people but trusted by his maker. Fubara was meant to be an invisible power in a visible office—a breathing signature, a ceremonial governor whose only real duty was obedience.
But power has a way of awakening even the most timid occupant.
Fubara wanted to act like a governor. That single desire triggered a full-scale political assassination attempt—not with bullets, but with institutions twisted into weapons. A state of emergency was declared with obscene haste. The governor was suspended like a naughty schoolboy. His budget was butchered. His local government elections were annulled and replaced with a pre-arranged outcome favorable to his tormentor. Lawmakers who defected and lost their seats by constitutional law were resurrected like political zombies and crowned legitimate.
This was not law.
This was organized humiliation.
And when degradation alone failed, Wike went further—dragging Fubara into a room to sign an agreement that belonged more to a slave plantation than a democratic republic.
One clause alone exposed the rot:
👉 Fubara must never seek a second term.
In plain language: you may warm the chair, but you will never own it.
Then came the most revealing act of all—Wike leaked the agreement himself. A man so intoxicated by dominance that he thought publicizing oppression would strengthen his grip.
That leak was not strategy; it was confession. It told Nigerians that this was never about peace, order, or party discipline—it was about absolute control over another human being.
But history has a cruel sense of humor.
While Wike strutted like a victorious warlord and his loyal lawmakers sharpened new knives, Fubara did something dangerous: he adapted. He studied power where it truly resides. He learned Tinubu’s language—the language of survival, alignment, and betrayal without apology. Then he did what Nigerian politics rewards most:
He crossed over.
Not quietly. Not shamefully. But theatrically. He defected to the APC, raised a party card numbered 001 and crowned himself leader of the party in Rivers State. He pledged to deliver the same Rivers people to Tinubu just as Wike also has pledged.
That moment was not boldness.
It was cold-blooded realism.
And in one stroke, Wike’s myth collapsed.
The once-feared enforcer became a shouting relic—touring local governments like a prophet nobody believes anymore, issuing warnings that land on deaf ears, reminding Nigerians of favors that no longer matter. He threatened APC officials, cursed betrayal, and swore eternal vengeance. But vengeance without access is just noise.
Today, the humiliation is complete.
Fubara enters rooms Wike waits outside.
Presidential aides shake hands with the new alignment.
The old king rants in press conferences, sounding increasingly like a man arguing with a locked door.
And yet, the darkest truth remains: neither of these men cares about Rivers State.
One is fighting to remain relevant.
The other is fighting to remain protected.
The people—the markets, the schools, the roads, the civil servants—are expendable extras in a drama scripted far above their heads.
Some say Tinubu designed this blood sport—unable to discard Wike outright, he simply unleashed his creation against him. Whether genius or negligence, the effect is the same: Rivers State is being eaten alive by ambition.
This is what happens when politics loses shame.
This is what happens when loyalty replaces competence.
This is what happens when leaders treat states like bargaining chips and citizens like ashes.
Two monkeys are burning the village—not to save it, not to rule it—but to prove who can scream loudest while it burns.
And Jagaban watches, hands folded.
But when the fire dies down, when the music stops, when the applause fades, there will be nothing left to govern—only ruins, regret, and two exhausted dancers staring at the ashes, finally realizing that power does not clap forever.
Sly Edaghese sent in this piece from Wisconsin, USA.
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By Pelumi Olajengbesi Esq.
Every student of politics should now be interested in what will be the end of Wike. Wike is one of those names that mean different things to different people within Nigeria’s political culture. To his admirers, he is courage and capacity, to his critics, he is disruption and excess, and to neutral observers like me, he is simply a fascinating case study in the mechanics of power.
In many ways, he was instrumental to the emergence of President Tinubu, and he has long sat like a lord over the politics of Rivers, having pushed aside nearly every person who once mattered in that space. He waged war against his party, the PDP, and drove it to the edge. Wike waged war against his successor and reduced him to submission. He fights anyone who stands in his way.
He is powerful, loved by many, and deeply irritating to many others. Yet for all his strength, one suspects that Wike does not enjoy peace of mind, because before he is done with one fight, another fight is already forming. From Rivers to Ibadan, Abuja to Imo, and across the country, he is the only right man in his own way. He is constantly in motion, constantly in battle, and constantly singing “agreement is agreement,” while forgetting that politics is merely negotiation and renegotiation.
To his credit, Wike may often be the smartest political planner in every room. He reads everybody’s next move and still creates a countermove. In that self image, Governor Fubara was meant to remain on a leash, manageable through pressure, inducement, and the suggestion that any disobedience would be framed as betrayal of the President and the new federal order.
But politics has a way of punishing anyone who believes control is permanent. The moment Fubara joined the APC, the battlefield shifted, and old tricks began to lose their edge. Whether by real alignment, perceived alignment, or even the mere possibility of a different alignment, once Fubara was no longer boxed into the corner Wike designed for him, Wike’s entire method required review. The fight may remain, but the terrain has changed. When terrain changes, power must either adapt or harden into miscalculation.
It is within this context that the gradually brewing crisis deserves careful attention, because what is emerging is not merely another loud exchange, but a visible clash with vital stakeholders within the Tinubu government and the wider ruling party environment. There is now a fixed showdown with the APC National Secretary, a man who is himself not allergic to confrontation, and who understands that a fight, if properly timed, can yield political advantage, institutional relevance, and bargaining power. When such a figure publicly demands that Nyesom Wike should resign as a minister in Tinubu’s cabinet, it is not a joke, It is about who is permitted to exercise influence, in what space, and on what terms. It is also about the anxiety that follows every coalition built on convenience rather than shared identity, because convenience has no constitution and gratitude is not a structure.
Wike embodies that anxiety in its most dramatic form. He is a man inside government, but not fully inside the party that controls government. He is a man whose usefulness to a winning project is undeniable, yet whose political style constantly reminds the winners that he is not naturally theirs. In every ruling party, there is a crucial difference between allies and stakeholders. Allies help you win, and stakeholders own the structure that decides who gets what after victory. Wike’s problem is that he has operated like both. His support for Tinubu, and his capacity to complicate the opposition’s arithmetic, gave him relevance at the centre. That relevance always tempts a man to behave like a co-owner.
Wike has built his political life on the logic of territorial command. He defines the space, polices the gate, punishes disloyalty, rewards submission, and keeps opponents permanently uncertain. That method is brutally effective when a man truly owns and controls the structure, because it produces fear, and fear produces compliance. This is why Wike insists on controlling the Rivers equation, even when that insistence conflicts with the preferences of the national centre.
The APC leadership is not reacting only to words. It is reacting to what the words represent. When a minister speaks as though a state chapter of the ruling party should be treated like a guest in that state’s politics, the party reads it as an attempt to subordinate its internal structure to an external will. Even where the party has tolerated Wike because of what he helped deliver, it cannot tolerate a situation where its own officials begin to look over their shoulders for permission from a man who is not formally one of them. Once a party believes its chain of command is being bypassed, it will choose institutional survival over interpersonal loyalty every time.
Wike’s predicament is the classic risk of power without full institutional belonging. Informal influence can be louder than formal power, but it is also more fragile because it depends on continuous tolerance from those who control formal instruments. These instruments include party hierarchy, candidate selection, and the legitimacy that comes with membership.
An outsider ally can be celebrated while he is useful, but the coalition that celebrates him can begin to step away the moment his methods create more cost than value. The cost is not only electoral, it can also be organisational. A ruling party approaching the next political cycle becomes sensitive to discipline, structure, and coherence. If the leadership suspects that one person’s shadow is creating factions, confusing loyalties, or humiliating party officials, it will attempt to cut that shadow down. It may not do so because it hates the person, but because it fears the disorder and the precedent.
So the question returns with greater urgency, what will be the end of Wike? If it comes, it may not come with fireworks. Strongmen often do not fall through one decisive attack. They are slowly redesigned out of relevance. The end can look like isolation, with quiet withdrawal of access, gradual loss of influence over appointments, and the emergence of new centres of power within the same territory he once treated as private estate. It can look like neutralisation, with Wike remaining in office, but watching the political value of the office drain because the presidency and the party no longer need his battles. It can look like forced realignment, with him compelled to fully submit to the ruling party structure, sacrificing the freedom of being an independent ally, or losing the cover that federal power provides.
Yet it is also possible that his story does not end in collapse, because Wike is not a novice. The same instinct that made him influential can also help him survive if he adapts. But adaptation would require a difficult shift. It would require a move from territorial warfare to coalition management. It would require a move from ruling by fear to ruling by accommodation. It would require a move from being merely feared to being structurally useful without becoming structurally threatening. Wike may be running out of time.
Pelumi Olajengbesi is a Legal Practitioner and Senior Partner at Law Corridor
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