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Joseph Makoju: A Patriot Extraordinary And Professional Exemplar



Professionals In Government: Issues In Navigating The Policy Space In Nigeria

Tunji Olaopa

My more than twenty-seven years in the Nigerian civil service was one long and continuous trajectory of educationand learning. My learning curve began at the University of Ibadan where I had teachers, committed mentors, who not only straddled academic and public services, but who also ensured that those they teach would also be introduced into the dynamics of public life outside of the university setting. From Profs. Ojetunji Aboyade, Akin Mabogunje to Busari Adebisi, Tunde Adeniran and Ladipo Adamolekun, I had teachers who had to serve the government, and who brought their experiences back into the classroom to illuminate issues and problematic of the social sciences. It was at this level that I began to deepen my mentor-mentee relationship with these scholar-practitioners whose trajectory of academic-public service is exemplary.

And in the public service itself, I met with several bosses and colleagues, good and not-so-good whose professional attitude and personal character traits all contributed to my understanding of the working and dysfunction of the public service and its critical connection to the functioning of the Nigerian state. From one post to other postings, and from one office to several other sectors of the service, I picked up hints, advice, managerial acumen and professional strategies on not only how to survive a tough system but also how to strengthen my own objective of institutional reform. From Chief Simeon Adebo to Allison Ayida, Dr. Michael Omolayole to Dr. Christopher Kolade, Prof. Adebayo Adedeji to Prof. Claude Ake, I was solidly grounded in the ethics and professionalism of the public service by seasoned men and women who encoded the public spirit that made the service a calling.

I will never forget Engr. Joseph Makoju. When the news of his untimely demise filtered into the national space, to say that I was devastated was an understatement. Death is always untimely, especially when it comes to those figures and personalities who have given so much and who still have so much to give in the service of their nation and humanity. Uncle Joe is too dear and valuable to lose at this moment, not only for his dear family, the corporate management community, but also for me and the reform space in Nigeria. Death frightens us significantly by its indiscriminate and arbitrary choices. There is often no sense to it. There is just no reason for some people to die just yet. And least of these people is Engr. Joseph Makoju—father, husband, mechanical engineer, private administrator, public official and mentor extraordinaire.

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My first meeting with Engr. Joseph Makoju was in 1992 when I served as Chief Policy Analyst in the office of the president, C-in-C, Aso Villa, Abuja. I got appointed at the time as secretary to a technical committee set up by IBB to review the cost of housing and come up with alternative policy options to bring down the cost and to recommend strategies for affordable housing for the rank and file of Nigerians. Elder statesman, Dr Michael Omolayole, was the chairman of the committee. Engr. Joe Makoju, then MD/CEO of Portland Cement Plc, was a member. Our relationship picked up from the series of meetings the technical committee had especially while the back-end action research that fed the process was on-going, and became solidified with a number of trips I made to his office in Lagos in the course of finalizing the committee’s report. These meetings and visits were not just sufficient for me to be introduced to a rare corporate chieftain cum public official with a sense of commitment that counts among the most astonishing I had seen. In Uncle Joe, as I later started calling him, we had a personality that successfully made a commitment to public service from a private sector management background.

From a very distinguished secondary school academic excellence where he won two awards from Government College at Kaduna and Warri, Uncle Joe went on to earn a BSc, first class honors, and an MPhil, degrees in mechanical engineering from the University of Nottingham, United Kingdom. His life is a track record of private and public services. Indeed, it was a most distinguished and corporate boardroom service record that brought him to the attention of consecutive Nigerian governments under which he served as special adviser. And this was the first set of lessons I learnt while cultivating the friendship of a man who loved to serve. As at the time I met him, my critical study of the Nigerian public service was getting right underway. And with Engr. Makoju, I had an opportunity for a close comparative study of the administrative and managerial styles that differentiate the public from the private sectors.

And so, it was from the likes of Joe Makoju that I learnt one of my numerous lessons about what it takes to become an A-grade manager and professional. And the more I interacted with him, the more I became enlightened and came to the conclusion about the enormous gap that existed between the public and private sectors managers and managerial capacities and competences. Of course, my studies have already demonstrated how Nigeria keeps struggling, since the failed attempt of the Udoji Reform Commission in 1974, to exploit the administrative recommendations of managerialism and install a performance management mechanism that will transform the efficiency of the public service from a private sector efficiency template. Outside of the many deep interactions that I had with corporate gurus and international public servants and private managers, Uncle Joe fundamentally influenced my conclusion about the need to include in my institutional reform model the crucial element of the imperative need to build a new breed of public managers and policy professionals with the responsibility of getting the basics of national reconstruction right by committing to an overarching goal of building a new national productivity paradigm.

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When Uncle Joe became the managing director and CEO of NEPA (later PHCN), I began to learn some other critical sets of lessons, especially with regard to change management, managing complex reform dynamics and the negative impacts of what we have come to know as the “Nigerian Factor” as the undercurrent. Engr. Joseph Makoju embodies a change agent who struggled against the system to enable his vision of a public service as a space of transformation and productivity. One could only imagine what Engr. Makoju, as a special adviser to two Nigerian governments, would have been able to achieve in recommending managerial insights and best practices to politicians who have other objectives in mind. It was not too long after when the restless change agent teamed up with Alhaji Aliko Dangote, the relentless entrepreneur, to transform productivity in cement production, power and the management of refineries, by technically engineering a transformation journey that delivered the industrialization benchmarks that the government sector kept frustrating.

With Engr. Makoju, as with countless other patriotic Nigerians of his kind, we come face to face with how the Nigerian factor—a set of contextual, bureaucratic and procedural practices, rules and protocols—undermines the aspiration to transform Nigeria for Nigerians. With someone like Uncle Joe, we are further convinced that Nigeria has in abundance talents and competences that are sufficient to grow the national economy and the supportive institutional and policy infrastructures for the task of increasing productivity and reengineering service delivery that will demonstrably and positively affect the well-being of Nigerians. When I joined the faculty of NIPSS in 2020 and began to research NIPSS to sufficiently benchmark it as a significant signifier of high-end competence, I then came to better understand how Engr. Joseph Makoju, mni, reinforced his mix of engineering and managerial capacities with policy-engaged research, strategic policy thinking and problem-solving indescribable expertise. He was definitely an exemplar of the new crop of public managers that I believe hold the key to bringing the public service system in Nigeria into the twenty-first century. Unfortunately, these professional-heroes and heroines have been frustrated either back into the private sector or out of Nigeria. This is one reason why I lament the demise of Uncle Joe.

To his credit, and as a gesture to his relentless energy as a change agent, it was not surprising that he would endorse my choice of public discourse and advocacy as the avenue by which I could ventilate my frustration, hope and reform ideas about the public service. This choice became inevitable when I began to come face to face with the same Nigerian factor that limited Makoju’s reform enthusiasm. The channel of public education enables me to lay bare my ideas, strategies and models for institutional reform as an expert-insider who has struggled continuously to not only fathom the systemic dysfunction of the public service but to also iterate the possibilities of transforming the system itself. Thus, through my various publications, from public commentaries to academic books, and from lectures to seminars, I hope to be able to leave a stream of solid documentation about governance and institutional reform for the benefit of upcoming reformers and change agents and the larger stakeholders who could also pick up the baton in the race for the reconstruction of the public service as a complement to democratic governance in Nigeria.

READ ALSO: Nigeran Civil Service Bureaucratic Corps From A Generational Lens

My relationship with him was not strictly professional. He was seriously interested in my private life and family. When he was the CEO of West African Portland Cement Company, he heard from my late brother and friend, Mr. Dayo Aiki, that I was struggling to erect my first building at Aawe, my home town. Even though he questioned the wisdom in making that my first house, he wholeheartedly supported the effort that led to the completion of the building. I met his wife, Dr Gladys Makoju, who later became my deputy and eventual successor as the Coordinator, Education Sector Analysis (ESA), in the Federal Ministry of Education. Both of them were classmates at Government College, Warri before going their different ways to distinguished educational and career trajectories.

I have asked this question before, and it bears asking again: why would a Nigerian professional or expert in the United States or Germany be five times more productive than an equally talented counterpart who chose to remain in Nigeria? The answer, I argue, is because those abroad operate within a capacity context buoyed by an enormous per capita wealth worth per person. It is this kind of system that incapacitates professionals like Engr. Joseph Oyeyani Makoju, and makes their death more painful even at old age.

.Olaopa is a retired Federal Permanent Secretary, and Professor, 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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