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Electricity And Minister Adelabu’s Peculiar Mess: A Short Story



Felix Oboagwina

By Felix Oboagwina

“Welcome, Sir!” chorused the small gathering of guys seated at the door of the Barber’s shop, as I stopped in front of Ade’s salon. He is my regular barber. At his shop, I maintain this Saturday ritual in preparation for Sunday church service and the coming week.

“Come in! Let Oga pass!” said Ade, extracting himself from the midst of three other people seated on benches and chairs in the semi-darkness of a gloomy evening. They angled their legs to let me through.

“Are you sure you can cut my hair?” I fired at Ade in sarcastic laughter. NEPA had struck some seven hours earlier that morning. “Is your generator working today?”

“He is ready for business,” someone from the gathering said. His pals roared with laughter.

“Then, he has become truly born-again!” I responded. “I just decided to try my luck here first, before moving on to other salons. These days, you show up here for a haircut and Ade’s generator has packed up or he couldn’t get fuel to buy at any station – no fuel even when it’s costly.”

More laughter poured forth.

“Today is different, Sir!” someone testified for Ade.

He soon settled me into the seat, with his Barber’s sheet clamped down by a single clip around my shoulders. What’s happening? Shouldn’t he first put on his small I-better-pass-my-neighbour generator? Power failure was NEPA’s bad habit here in this Alimosho area of Lagos. This particular axis got supplied by the relatively reliable 33kva transmission station. Like most days, however, today, power had disappeared around 8.30 that Saturday morning. Now it was about 3pm and NEPA still kept the supply switch on OFF.

Pushing the twin sliding doors to one side to catch the dimming embers of daylight, Ade, from his drawer, produced a wireless clipper and quickly went to work on my head. Despite the pain his clippers usually dealt to my head and face, Ade was so courteous that I found myself returning to him, even when I silently cursed his clippers and vowed that each session would be my last of subjecting my head to this torture. But I usually broke that vow. Ade had this condescending, humble mien that attracted you. Plus, I found him chatty and got to hear local gossip while he worked.

“I had to buy another wireless clipper,” he said. “Hope you don’t feel pain.”

Like hell, I did! Nevertheless, I responded: “Just continue! Maybe the pain will lessen as you go on.”

“Sorry, Sir,” he consoled me. He lifted the reaper off my head and made some adjustments. Soon the wireless clipper returned, only to continue torturing my poor head. My face contorted in anguish. Stockholm syndrome, I have fallen in love with my tormentor. After a moment of silence, Ade spoke again: “I had to buy this second-hand clipper. They won’t give us light and they increase the tariff. Sir, do you know these Ikeja DisCo (IKEDC) people have pushed us into Band A, by force by fire?”

“Yes, I received their SMS!”

From June 1, despite government’s assurances it would not happen, electricity consumers in that Lagos neighbourhood woke up to their worst nightmare – the Ikeja Distribution Company (IKEDC) slammed a higher tariff on them. The DisCo did not even have the decency to notify customers. Its terse message came days only after subscribers noticed the rise in fresh purchases. I myself got the IKJELECTRIC message at 11.59am, 05/06/2024:

Dear Esteemed Customer. Please be informed that due to a recent feeder upgrade and consequent in power supply in your location, your tariff class has been moved from Band B to Band A. Thank you for allowing us to serve you.

Ade said: “Now Ikeja DisCo is charging N1,000 for 4 units instead of for 14 units. They have robbed us of an entire 10 units per N1,000. Just like that! Wicked people!”

Initially priced at N225/kHz in that unpopular nationwide increase, Band A services were later slashed to N206.80/kHz. Even then, IKEDC charges customers the unapproved old rate of N225/kHz unit. Electricity used to cost N66/kHz. Much worse is that customers don’t even get the light. In this rainy season, the light immediately disappears with the littlest breeze blowing.

Ade said: “Today, they took light around 8am. And this is 3pm, they have not restored it. The same thing they did yesterday – from morning to evening, the light just went off. We couldn’t even see light to work or do anything throughout the day. People doing power-related business here run generators all through the day; yet they push us to Band A.”

I chipped in: “Ade, you don’t know what pains me most? We have this Minister of Power, Adebayo Adelabu, who appears to be fish out of water in that ministry. With a background in accounting and banking, this Minister does not consider citizens’ interests at all. He appears to be more concerned about assisting DisCos to make unjustified profit. He wants to satisfy these Shylocks, whose interest is not to render service but to rip off longsuffering consumers without rendering commensurate service.

“How will rain be falling and you switch off power? Haba! When they do, they don’t restore electricity for that entire day or several days. Any organisation interested in generating money won’t let that happen. Check out electricity firms abroad, during the worst of snowstorms or rainstorms, they ensure that electricity remains available without any break. In fact, it is said that people will freeze to death should power go off in winter. Do their own power suppliers have two heads ni?”

Ade responded: “Shameless DisCos!”

I went on: “Some weeks back, they interviewed the Power Minister on TVC –the television station owned by President Bola Tinubu. The man described himself as an accountant. But he struck me as one of these pampered boys, whose father left with a sizable inheritance. Of course, he is the grandson of Adelabu, that Ibadan politician they called ‘Penkelemesi.’”

Ade said: “Oh, you must mean, Adedibu, the strong man of Ibadan politics under PDP.”

I replied: “Noooo! I mean Adelabu! Adegoke Adedibu is different from Lamidi Adelabu.”

The Barber said: “No wonder! No true son of Adedibu will do what this guy is doing. Adedibu was in touch with commoners. God rest his soul. Adedibu, with his Amala Politics, had a heart for the masses. Adedibu knew where the shoe pinched. No son of Adedibu will come into office and increase the suffering of the masses. This Adelabu is collaborating with DisCos to do what his father called PECULIAR MESS in the nation’s power sector.”

I replied: “Don’t mind him. Adedibu apparently sees his assignment as robbing Nigerians to pay the DisCos. He has turned himself into DisCos’ marketing executive.”

Sounding angry, Ade chipped in: “I wonder o! How can a Minister of Power be saying Nigerians like to leave on their fridge and air conditioners 24/7; and that Nigerians waste electricity this way? How does a seller complain that his customers consume too much? He should have been sacked instantly! Can a salt seller be complaining that people are over-salting food, therefore his stock finishes too fast? Is it not logical that the more salt you sell the more money you make?

Maybe Adelabu will be happy if we kuku return to using clay pots for cool water.”

I said: “Hospitals responded to that his ridiculous statement. They educated him that some drugs, medications and even blood needed refrigerated preservation in real time at a particular temperature; and any drop in temperature would destroy them. What of mortuaries? What of industries? Many run three shifts. You can bet that this Minister will say they should cut down on their shifts in order to reduce the load on the grid. A colossal misfit! Talk about putting square pegs in round holes. In a country overflowing with engineers, Tinubu chooses an accountant to supervise Power and Electricity. This peculiar mess is the result.”

Ade said: “Oga, sebi you be journalist; help us tell government say make dem reverse dis high tariff and return the old rates. Those old rates were even over-priced by these yeye DisCos.”

I said: “Even if people write, will they hear? They have only ears for songs that DisCos sing. Instead of pandering to DisCos’ demand to raise tariffs, the government should be pushing them to embark on expanding their distribution networks and exploring new markets –horizontal growth of more customers instead of vertical growth of higher tariffs. Isn’t that how the telecoms are making their huge profits despite lowering airtime price? In this country, DisCos have a massive market waiting to be served with electricity. More profit will come not with higher tariffs, but with more customers and greater efficiency. Isn’t that the simple rule of demand and supply?”

Ade said: “Oga, I am completely lost with all your grammar. You know say me na ordinary Barber. Write am make dem read am.”

I laughed. He removed the sheet from my shoulders; and I handed him the usual fee for his service.

Ade gave a shy smile: “Sorry, Sir, our price has changed! New tariff, new price!”

Oboagwina, a journalist, lives in Lagos.

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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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