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Will Nigeria Ever Get Politics And Governance Right?



How To Revive Public Schools - Tunji Olaopa

Tunji Olaopa

Nigeria stands critically at the edge of the precipice. This much is obvious even to the average Nigerians who have had to bear the brunt of bad governance occasioned by deepening insecurities and failing structural assurances. On a daily basis now, and ever on an increasing and frightening levels, Nigerians hear news that speak to their innate fear about things unraveling out of control right before their very eyes. Over the years, my many theoretical analyses and public commentary interventions have been attempts to pluck at the developmental possibilities of the Nigerian state from independence till date. But I must admit that I keep getting stumped by the ever-increasing ways by which the Nigerian condition keeps undermining promising resolutions.

And it is not that informed patriots have not been alarmed and motivated to inject their most enlightened prognoses and diagnoses. One resounding analysis across the public spheres calls for state of emergencies to be declared in most of Nigeria’s critical sectors, from security to education and infrastructures, and from healthcare to public service institutions. But then, it would seem to me that asking for state of emergencies assumes a lot about the underlying governance capacities of the Nigerian state than we should. We cannot make the declaration of state of emergencies in critical sectors fundamental if the most fundamental issue of governance itself is critically deficient. Governance, that is, constitutes the most fundamental governmental structure by which an entire territory of people and dynamics are managed according to certain processes and rules. But it would seem that in Nigeria, these governance rules and procedures work only in exceptions.

This, for me, is the crux of the tragedy. The governance disarticulation of the Nigerian state leaves its portended greatness in abeyance. And this is to the disadvantage of the numerous Nigerians who are ever expectant about the ability of Nigeria to fight its own debilitation and foreground their aspirations for a good and quality life. Now, the Giant of Africa wobbles ahead into the twenty-first century without a clue as to its greatness. In recent times, and after my immensely gratifying viewing of that superb film, the Black Panther, my mind has been groping for correlates between the cinematic Wakanda and Nigeria. The aspirational trajectory that moored Wakanda to an Afrofuturist narrative also locates Nigeria within the dynamics of a developmental state in the mold of Singapore and the rest of the Asian Tigers. It is this same governance resilience that transformed a mere desert in the United Arab Emirate into a shining oasis of modernity we now call Dubai. The major difference between Wakanda and Nigeria—indeed between Nigeria and, say, Singapore—is that Nigeria’s governance history is denoted as a trajectory of false starts, perpetual transitions, lingering crisis and arrested development.

And so, one can imagine the type of disappointment at having to descend from the point of aspirational comparison to that of postcolonial reality of Nigeria’s governance failure and bleak future. A consolatory thinking that Nigeria is not alone in this governance bleakness might have served a purpose, except that the connection between leadership and governance has broken down. The unfortunate dimension of that nexus is that the leadership question in Nigeria is getting more contentious, just as the measure of trust between the leaders and the people has widened to a combustible dimension. Unfortunately, the shape that public communication and information management has assumed, especially the over-sensitivity to criticism, makes it look as though the government is losing sight of the alternatives that such critiques throw up for understanding the possible turns Nigeria could take.

Odia Ofeimun’s provocative book, Taking Nigeria Seriously, provides for me a theoretical framework with which to deepen my existing analysis of the relationship of Nigeria’s political elites with the future of the Nigerian state. Without mincing words, the larger mass of the Nigerian political class on whom the destiny of Nigeria rests, do not really take their responsibility of leading seriously. Since the publication of Goldman Sachs’ 2015 book about the possible implosion of the Nigerian state, there has been many more of such negative prognostications. And they are justified because the experiences of so many other states that imploded are not one-third of what the Nigerian state has gone through since independence.

And yet, none of these prognostications seem to make any behavioral impact on a leadership that has been known with unbridled rapacity. On the contrary, the Nigerian political elites prefer to delude themselves with the thought that Nigeria is an ongoing project—a work in progress. In most of my writings, I have fallen under the sway of this rhetoric too. Well, this project seems to be derailing, rather than firming up towards a completion. Nigeria has become a project assailed on all sides by insurgencies, banditry and kidnapping—as well as a leadership pigheadedness that sees all these anomalies and keeps up with a delusional rhetoric about national well-being.

Who believes such rhetoric? Definitely not ordinary Nigerians who daily see the underbelly of the political class revealed in sordid revelations on the pages of newspapers. And this sordid recklessness of the political elite cascades down into the behavioral attitudes of the populace. Impunity is contagious. Leadership greed provides a most powerful incentive for a similar and most wanton act of subversion on the part of Nigerians. In other words, is there any justification for an average Nigerian to be patriotic in the face of leadership failure and an alarming regression of social and political anomie occasioned by wanton rapacity? If the political elite fails to take Nigeria seriously, why should Nigerians? Indeed, why should there be any commitment to any dream or vision of Nigerianness when the political class itself is using that vision for primitive accumulation and ethnic jingoism? Some kind of unassailable logic explains the gratification dynamics that motivate Nigerians.

In the incapacity of the tottering institutions of the Nigerian state to provide for the welfare and well-being of Nigerians, it stands to reason that no one ought to take such institutions seriously. Hence, the tax regime of the Nigerian state ought to be evaded since such taxes do not end up doing what they are meant to do. Do even the political elite pay tax? Why then must I as an ordinary Nigerian? In fact, why must I be the sacrificial lamb that always pays the price?
Problem solving in Nigeria has become clearly disconnected from useful intelligence, ideas and knowledge that history throws up for resolving Nigeria’s problems.

Let me illustrate. K. C. Wheare provided the theoretical foundation for the utility of federalism for plural states like Nigeria. Smart and theoretically aware nationalists as well as a host of Nigerian scholars, affirmed the historical urgency of the federal option. And even more so, current situations and circumstances keep demanding that Nigeria can only make meaningful progress within the structural ambit of federalism. And yet, the dysfunctional federal system has been tendentiously politicized, like almost everything else that has to do with Nigeria’s political development.

This is really tragic. And the tragedy lies in the fact that we have a political class that is adequately equipped, in terms of strategic and emotional intelligence, to make Nigeria work, but which has been sidetracked into an insane and acrimonious pursuit of political power and unbridled extraction. And to further complicate matters, one cannot but factor Nigeria’s higher education framework and its knowledge production responsibility into the governance failure of the Nigerian state. The universities, for example, are supposed to be humming laboratories for generating enabling ideas and theories at the interstices of history, pragmatism and socioeconomic foresights. Unfortunately, academics and scholars publish many papers that cater to promotional exigencies rather than patriotism. The equation then seems completed: anti-intellectual political elites meet the theoretically-minded ivory tower (in its most dissociated sense). The policy space then becomes emblematic of the research-policy dissonance; a disconnection that fractures good governance and its need for the articulation of strategic policymaking dynamic through policy intelligence.

When therefore, to parody Ayi Kwei Armah, will the beautiful Nigerians be born? The national project is already going out of joint. Things are falling apart, and the centre, literally, can no longer hold. And to reaffirm Lee Iacocca’s fundamental question: where have all the leaders gone? This question becomes very significant given that there is a retreat of the genuine and patriotic Nigerians—experts, scholars, intellectuals, politicians, elites, etc.—who have fled from the enfolding grip of spurious politics. And in their critical absence, we are left with the political jobbers and larcenous opportunists who not only trample on our collective intelligence, but also ride roughshod on us to keep plundering the commonweal.

If Nigeria will get good governance right, the political game has to radically change. We need to inject good politics into the governance framework. And good politics simply implies that the political class will start taking Nigeria and Nigerians seriously. It means that Nigeria has what it takes in terms of human and material resources—including its own political class—to make Nigeria work. But then, to realize this, the political class need to find itself first, and then recreate itself into the beautiful ones already born. The alternative is even more brutal. And it lies in the various insights and lessons of the Arab Spring, and this unfortunately lands us right back into the prognostication of national collapse. We really do not want to make those predictions come to pass.

Prof. Olaopa is a retired Federal Permanent Secretary
& Directing Staff, National Institute
For Policy and Strategic Studies
(NIPSS), Kuru, Jos



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Modelling Success: Dr Adedeji Adeleke And Adeleke University



Dele Jegede In Conversation With Prince Yemisi Shyllon
Prof. Toyin Falola

By Toyin Falola

Success is a broad concept that has been widely researched and discussed for many years. While there is no specific formula for achieving success, certain principles are commonly observed among individuals deemed to be successful. Success transcends mere material wealth or professional achievements; it is a phenomenon shaped by intrinsic belief, goal setting, dignity, and respect for divine will. Dr. Adedeji Adeleke, a Nigerian businessman and philanthropist, exemplifies the principles of success through his life and impact on individual and societal growth and development, serving as a beacon of inspiration to many and reflecting these values through his accomplishments.

Success is believing in one’s capabilities and potential. Successful people have an innate sense of self-efficacy, confidently believing in their ability to take actions that will lead to the attainment of set goals. Such a belief is a powerful source of motivation, as it pushes one to remain consistent even in the face of adversity and to approach tasks proactively and with a positive outlook. Successful people also understand the significance of setting clear, specific, and attainable goals.

It is worth noting that while the path to success is often super-frustrating and challenging, it is achievable with well-defined goals and persistent efforts. As such, one must continually aim forward, transition step by step, and ultimately weave together a remarkable success story through various engagements by preparing detailed actions that translate into bigger ambitions. The journey to success begins with unwavering self-belief, which is not merely about confidence; rather, it is a deep-rooted conviction in one’s ability to achieve their dreams. This resilience is required to face life’s ups and downs with a positive mindset, seeing opportunities where others see obstacles.

Success is not only due to human will and actions but is also influenced by environmental factors that can pose significant challenges. These factors can become potential stumbling blocks if the individual does not believe in the power of their dreams. Dr. Adeleke’s story is indeed one of belief in self and in the guiding influence of divine will. Despite the numerous challenges he encountered on his way to achieving his set goals, he believed in himself and his immense potential, also trusting in the divine purpose for his life. This propelled him forward, enabling him to build a legacy that cuts across different areas, including education, business, and philanthropy.

Accepting divine will means a careful, responsible acceptance without succumbing to extraneous rules or laws that rob us of our confidence and authenticity. This perspective fosters humility and gratitude and an acknowledgement that our achievements are not solely ours but are also gifts and opportunities that come from a higher source. Dr. Adeleke exemplifies humility and a powerful sense of purpose. Despite his immense success, he remains grounded and attributes his accomplishments to divine guidance.

His philanthropic efforts include huge contributions to education and community development, demonstrating his commitment to giving back and serving the greater good. Dr. Adeleke’s story indicates that true success is a harmonious blend of self-belief, goal setting, and submission to a higher purpose. It is about striving for excellence while remaining humble and purposeful.

From Dr. Adeleke, we learn that the idea of success is personal and varies from individual to individual. It is not defined by societal standards or criteria but by one’s own goals and values. Through inspired actions, individuals can realise that success is achievable for anyone who believes in themselves, sets clear goals, and respects divine will. Modelling success requires more than ambition and hard work; it involves an inherent belief in oneself, discipline in setting and pursuing goals, and a humble recognition of the divine influences in our lives. Dr. Adeleke’s life is a testimony to this whole process of success, demonstrating that success is both an internal and external journey.

Dr. Adeleke exemplifies that success is achieved through belief, goal-setting goals, and respect for divine will. He has shown that his achievements stem not merely from external factors but from nurtured internal qualities. For everyone to be successful, they must follow these prescripts and approach their goals with belief, intention, and reverence toward the divine. Belief provides the motivation, while goal setting charts the course. Goals, when clear and well-defined, act as a blueprint and a guiding light, directing actions and decisions and making the path to success easier. Goals break down the seemingly insurmountable journey into manageable steps, making the path to success more navigable.

Remarkably, Dr. Adeleke’s success in business and life is proof of his strategic mindset and commitment to setting goals. His achievements with Adeleke University and other ventures illustrate how his endeavours have successfully evolved through effective planning. Milestones play a crucial role in goal planning and maintaining focus, and Dr. Adeleke’s invaluable achievements in different spheres of life epitomise that setting realistic goals and pursuing them with dedication and hard work yields significant rewards.


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Sogolo’s Moral Values And Social Change In Nigeria (5)



Readers’ Showers Of Encouragement
Prof. Tony Afejuku

By Tony Afejuku

Our reading of Professor Godwin Sogolo’s mature opinions on our moral values and human situation in general terminates today.

Read it!

Moral Imperatives of the 4TH Industrial Revolution (4IR)

The 4th Industrial Revolution is already transforming the way we live, work, and interact. One of the key areas in which moral values will have a significant impact is in the development and implementation of emerging technologies – artificial intelligence, automation, big data analytics, genetic engineering, etc. These technologies have the potential to revolutionise industries and societies, for good! But, they also raise complex ethical dilemmas and challenges. For example, the fear is that the widespread use of artificial intelligence and automation in the workplace would lead to job displacement and economic inequality. While these technologies have the potential to increase productivity and efficiency, they also have implications for workers’ rights, fair distribution of wealth, and human dignity. Moral considerations for justice, equality, and respect for human rights must be the guiding principles in the development and deployment of the new technologies. 

Furthermore, the collection and analysis of massive amounts of personal data raise concerns about privacy, consent, and the potential for surveillance and manipulation. Moral values such as privacy, autonomy, and informed consent are essential in ensuring the protection of individuals’ rights and freedoms in the digital age. As technologies continue to advance, it is important to consider the implications they have for our value systems, and to address potential ethical dilemmas before they become widespread. That assessment falls within the purview of the humanities in general, and philosophy in particular.

Another important function of moral values in the 4th Industrial Revolution is to address the socio-economic implications of the new technologies on employment, income inequality and social cohesion. Moral values such as compassion, solidarity, social justice, etc., are essential in ensuring that the benefits of the emerging technological progress are shared equitably, and that vulnerable populations are not left behind.

The 4th Industrial Revolution has the potential of either exacerbating or mitigating the ecological challenges that we currently face, depending on the strength of our moral values and the decisions and actions of individuals, groups, businesses, governments, etc., in connection with the issues of environmental sustainability. Technologies relating to renewable energy, smart grids and circular economic models offer promising solutions. But, they require a commitment to moral values such as environmental stewardship, intergenerational responsibility and sustainability. It is important to prioritise these values so as to minimize the negative environmental impact of the new technological advancements in furtherance of sustainable development.

In adapting to the new technologies, we must bear in mind that moral values also guide issues relating to personal ethics and the well-being of the individual. The constant connectivity, information overload, and digital distractions that come with the 4th Industrial Revolution pose serious challenges to the issue of personal identity and mental health of the individuals in matters of inter-personal relationships and group interactions. We need to develop faith and confidence that the human ingenuity that created the new technologies is also able to devise means of controlling its negative consequences. For instance, if you ask ChatGPT to provide information on how to prepare a nuclear bomb, the response will be that it cannot help because it is dangerous and illegal. That is how values can assist in controlling the negative and disastrous effects of the new technologies. What the people need are moral values such as empathy, compassion, mindfulness and digital responsibility, essential for cultivating a healthy and balanced digital life that puts premium on the collective interest.

Finally, although I have emphasized the role of Philosophy in this discussion, I must add that other disciplines in the humanities also have their unique roles to play in the 4th Industrial Revolution: the classical studies and history can provide models of  personalities, social institutions and historical events that have propelled human civilisations in the past: linguistics and the languages perform communicative functions that give the individual an understanding of human relations and the working of social institutions, while the creative, visual and performing arts recreate human models, personalities and events, both real or unreal, thereby informing and inspiring the people. And, of course, the discipline of religious studies helps the individual in coping with the vicissitudes of our confusing world, further complicated by the flux of unending changes.  Together, the humanities are designed to prepare the individual to understand, control and adapt to the new changes. Already, Western nations, led by the United States of America and some European nations, have shown the moral and political will by working together on ways of controlling and adjusting to the changes that will accompany the 4th Industrial Revolution. Very recently, the American President, Joe Biden, announced a joint project with Microsoft to setup an AI control Centre in the US. Africa, especially Nigeria, cannot afford to miss out, again, on the journey of moving to the next level.


Historical antecedents, years of bad governance, misplaced values and ill-conceived education system, have led to a state of moral crisis in Nigeria. The social ills have had the most severe impact on Nigerian youths who, today, lack the moral foundation needed to transform the animal (Aristotle’s tabula rasa) into a human person. Not only is a large proportion of our youths denied access to basic education, the few that are lucky to have access, have been taught nothing but techniques that are bereft of positive moral values and integrity. It is obvious that Nigerian youths are ill-prepared for the arduous and compelling demands of a changing world. Surely, there is an urgent need for  retooling  our educational curricula, with emphasis on the inculcation of moral values in our youths, to save the nation from descending into the Hobbesian state of nature, anarchy  and more importantly, to enable our society to  keep pace with the changes that are coming with the 4th Industrial Revolution.


Afejuku can be reached on 



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Aáwé’s Day Of Glory And Development Challenges



The Alawe of Aawe, Oba Cornelius Taiwo Oladokun

By Tunji Olaopa

July 5 2024 was a historic day in the political and cultural annals of Aáwé town. That day was the memorable culmination of more than thirty years of a struggle to achieve the status of a beaded monarch for the Alaawe of Aáwé, Oba Cornelius Taiwo Oladokun. And the Oyo State Governor, Engr. Seyi Makinde, made this feat possible by the singularly courageous act of cutting through the red-tape of political shenanigans and prejudices to underscore historical imperatives that have to do with the cultural status of Aáwé as a significant Yoruba community in the southwest. Aáwé has always been a town that has been shaped by sociocultural and political conflicts and circumstances. And so, it becomes inevitable to connect this current breakthrough with the trajectories of so many others that situate Oba Taiwo Oladokun right within the dynamics of the Aáwé forebears and the Aáwé mystique.

What I have been calling the Aáwé mystique derives from Aáwé’s pragmatic mix of critical enlightenment, communal investment deriving from social capital, and educational commitment that facilitate the capacity of a small town to forge its own path within the context of complex sociocultural ferment from then till now. Aáwé’s strength lies in the generational, communal and diasporic investment that birthed great names that contributed to Aáwé’s image of resilience and progress. Even though Aáwé is a small Yorùbá town, it carries the weight of great achievements — the aggregation of its diverse indigenous pool into a developmental capital that propels continuous advancement in social, cultural, economic and political terms. Aáwé’s indigenous pool is made up of the expatriates abroad who invested in educational advancement and those, equally educated, who stayed behind to keep up the chain of communal commitment and advancement.

This mystique is founded on an even more fundamental governance principle that takes the grassroots seriously as the basis of a distinct and peculiar development founded on subsidiarity and social capital. These two principles form the basis of local governance that embeds governance and development in traditional institutions and the will of the members of the grassroots. I have provided these sociological and political narratives to underscore two points. The first is to underscore the rationale behind the doggedness and courage of His Royal Majesty, Oba Cornelius Abiola Taiwo Oladokun. This kind of struggle and sacrifice to realize the transformation of the status of the monarchy at Aáwé could only further elevate the status of the town and the historical forbearance of Aáwé’s forebears. The Kabiyesi is only following in the footsteps of the Aáwé ancestors who kept up the trajectory of historical and cultural responsibility to the town and to posterity. The new beaded crown is therefore a testimonial to the historical resilience of Aáwé as a small town that withstood the complexities and intrigues of being situated within the context of larger Yorùbá historical circumstances that had the capacity to swallow it up.

More importantly, therefore, beyond the pomp and circumstances of the coronation, I am reading the entire event as Aáwé’s Nehemiah’s moment. At a very critical juncture in time, the biblical Nehemiah came to that conscious moment when all circumstances became propitious for him to take on the challenge of harnessing the will of the people and the resources of the land to reconstruct the walls of Jerusalem. I am convinced that Aáwé has reached its own critical moment when there is a conjunction of history, vision and possibilities; it is a moment to rehabilitate the shared vision that has never failed to unite the Aáwé homeland and the Aáwé diaspora, or the Aáwé people and its distinguished elites towards a sustainable developmental future. Given the committed efforts of Aáwé’s ancestors to the Aáwé mystique, there is already in place a vast demography of generational capital — in terms of human capital and available resources — that creates a space of possibilities. What must then be added is a context for the sharing of opinions and blueprints for moving Aáwé forward. And it is the responsibility of the Alaawe to facilitate the flowering of the space that accommodates different shades of opinions and scenarios within leadership large-hearted seminal spirit; especially the peculiar one, required to manage a demographic of people with perhaps one of the largest professors and professionals per capital in the world, for moving Aáwé forward.

Like Nehemiah, these needed conversations and discourses need to be had around the urgency of taking Aáwé to the next level of composite development. There is no questioning the visible and tangible level of infrastructural achievements that dot the landscape of Aáwé as a result of self-help efforts. And they are though few, but too numerous to be mentioned, from the Oba’s palace to the Odo Sogidi tourist center, and from the police post to the bank. We must also not fail to mention the industrializing spirit of the late Chief (Sir) Anthony Amoje (the Otun of Aawe and his Amo Sanders), Chief Debo Omotoso (the Asiwaju of Afijio and his Bond Chemicals), etc. These self-help and industrial activities tell a tale of communal and collective responsibilities to the perceived need of a community that has always been aware of itself. However, by reason of this significant event of the crowning of the Aáwé monarch, we are challenged to rethink Aáwé’s development status and to take the self-help initiatives a fundamental step further. This is to the extent that the existing self-help efforts provide the enabling motivation to ground real development that transforms the well-being of the Aáwé people.

I mentioned that part of the Aáwé mystique is the available demography of people and resources that have been accumulating for a long time. This implies that there is really no need to reinvent the development wheel in putting Aáwé on the map. Starting from the Egbe Omo Ibile Aáwé to the Aáwé Development Plan: The OPTICOM Approach — and the ongoing but relevant Chief Emmanuel Adisa, the Asiwaju of Aawe-led attempt at developing an Aáwé Vision 2050, a blueprint that encompasses Aáwé Economic Renaissance and Restructuring for Economic Activities and Revitalization — speaks to the larger intention to take Aáwé beyond its present status in terms of leveraging local governance principles. For instance, Professors Ojetunji Aboyade and Akin Mabogunje’s OPTICOM — from optimum community — represents a unique experimental approach to grassroots mobilisation for community development. It is an attempt at establishing interactive platforms between researchers and grassroots producers in a unique synergy that facilitates the critical flow and fusion of knowledge and expertise. The OPTICOM thesis rests on the assumption that traditional structures possess the inherent capacity, borne out of centuries of adaptability and resilience, to bear the weight of responsible policy initiatives properly managed by equally responsible and development-sensitive leadership.

A revitalized OPTICOM approach, adapted to current development challenges, will provide the framework for transforming individual efforts into cooperative endeavors. For example, Aáwé farmers could be given the opportunity of re-organizing into enhanced cooperative societies and the building of entrepreneurial networks that could connect them with multi-sourced credit and infrastructural supports within a structured agro-processing industry value chain. This feeds directly into the poverty alleviation component of the Opticom model that is meant to reduce the burden of individual efforts that do not usually amount to much outside of cooperative capacities. This also speaks to Aáwé’s small and medium enterprises whose tenacious capacities as cottage industries not only delimit Aáwé’s comparative advantages, like the ebu ose (black soap) industry, but also remain the key to the creative industrial and economic transformation of Aáwéland. When the late Prof. Mabogunje consolidated this component in the celebrated experiment in Ijebu Development Initiative on Poverty Reduction (IDIPR), its success had the critical support and the transformational leadership inspiration of the HRM the Awujale of Ijebuland, Oba Sikiru Kayode Adetona. This is then the crucial benchmarking of traditional governance structure and development achievement that Aáwé needs to emulate.

The development drive in Aáwé is also tied further to the dream of connecting Aáwé to the world, especially through age-long struggle to facilitate the establishment of a tertiary institution, as well as the urgent construction and rehabilitation of Aáwé’s network of roads and highways. Three highways are crucial in this regard—the Aáwé-Ife Odan, Aáwé-Akinmorin and Aáwé-Iwo roads. These are significant contributors to the industrialization of Aáwé. At the sociocultural level, Aáwé is also embedded in a historical and cultural axis under the sway of the Alaafin of Oyo. This places a heavy burden of wisdom and diplomacy on the Alaawe to find the right amount of relational skills and diplomacy that will make the peaceful coexistence between the different interests within Aawe town and those in diaspora on the one hand, and with our neighbors on the other, the centre-point of Aáwé’s development. And given that the days of imperialist expansion are long gone, what we are left with is a scenario of mutual and peaceful coexistence within the context of regional advancement that Aáwé itself can benefit from.

Therefore, even before the euphoria of the crowning ceremony wears off, it is time to commence the process of communal dialogue instigated by the Alaawe, the council of chiefs, Awe Development Corporation, the numerous egbe omo ibile Aawe, the Aáwé elite at home and in the diaspora, and the Aáwé people themselves. It is high time Aáwé took its place in the comity of places that deploy local governance through the political and sociocultural sophistication of their traditional governance structures to connect their people to human flourishing. This is a critical junction when the broken walls of Aáwé’s development trajectories needed to be rebuilt. And I believe the omens are auspicious sufficiently for us to re-start the formidable engine of progress.

Olaopa is a Professor of Public Administration, and Chairman, Federal Civil Service Commission, Abuja.

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