Opinion
Nigeria’s Leadership Question
Indibutably, Nigerians are happy that God gave them such a country as Nigeria. Richly endowed with both human and natural resources, Nigeria has the most envious economic profile on the African continent. It has an area of over 923,773 square kilometers, the largest single geographical unit along the west coast of Africa and a population of 140,000,00 at the 2006 census, the largest in Africa.
It has a series of rivers, calm lagoons, and a network of creeks and waterways that provide valuable means of communication across its length and breadth. It has a wide range of economic trees including swamp forest trees, evergreen forest trees, semi-deciduous forest trees and savannah trees which serve as sources of food, drink, oil, building materials, fibres, and medicine for the people. It has friendly climate and fertile land, the sine qua non for agricultural production.
Nigeria is the leading producer of crude oil and gas in Africa and the 6th in the world. It is also a leading world producer of coal, tin, and columbite.
But it goes without saying that Nigerians are not happy with the leadership of this great nation now described as a failed state.
Despite its abundant gifts from God, Nigeria has remained a land of poverty, famine, chaos, violence, instability, failed projects, and endless strike.
What is the trouble with Nigeria? To many, Nigeria’s crisis is blamable on poor leadership. In the language of the internationally acclaimed author, Chinua Achebe: “… Nigeria has been less than fortunate in its leadership.”
Nigeria’s leadership question has several dimensions. According to Chinua Achebe: “A basic element of this misfortune is the seminal absence of intellectual rigour in the political thought of our founding fathers – a tendency to pious materialistic wooliness and self-centred pedestrianism”. Since its inception, Nigeria has not been fortunate to have such leaders as Mr Shastri, the Indian Prime Minister whose total possessions were the few rupees that were found in his pocket as at the time he died and Mr Manley, the Prime Minister of Jamaica, who went into politics as a rich lawyer, but 25 years later when he left office, he had to sell the old family home in order to provide food for himself and his wife.
Other dimensions of Nigeria’s leadership question include authoritarianism, lack of vision, patriotism, accountability, ethnocentricity, social injustice, and corruption.
In recognition of this perverse leadership question, President Umaru Musa Yar-Adua has, on several occasions, promised to change the face of leadership in Nigeria. He agrees that the concept of leadership has been bastardised in the country resulting in people using leadership position to show arrogance, oppress others, and misappropriate resources meant for the generality of Nigerians, instead of serving them as directed by God.
How can members of Academic Staff Union of Universities (ASUU), Radio, Television and Theatre Workers Union (RATTAWU), Nurses and Midwives Association of Nigeria (NMAN), Medical and Health Workers Union, staff of Federal Capital Territory (FCT) and other workers who are demanding better rewards for their sweat be persuaded to accept government offers when members of the governing elite are living in palatial homes, receiving fat salaries and allowances, and driving the most prestigious cars in the land.
Therefore, to resolve the disputes between government and the labour unions, the elite group should, first of all, live austere life, take low salaries and allowances, live in small houses, drive small cars and be humble in their thoughts, words and actions. As an American politician, John Caldwell, once said: “The essence of a free government consists in considering offices as public trusts, bestowed for the good of the country and not for the benefit of an individual or party”.
A deep reflection on the country’s tortuous journey to its present status of economic quagmire, and an objective assessment of the socio-political future of the nation and our prospect of catching up with the developed nations, or at least, the previously colonised countries such as the Asian Tigers (Thailand, Singapore, Indonesia, Malaysia, South Korea etc) provoke an urgent need for a decisive attack on these various dimensions of the Nigeria’s leadership question which have brought the country to a state of immobilism.
It has become apparent that neither an abundance of human and natural resources nor the best economic policies in the world will solve the country’s developmental problems if its leadership question is not addressed.
Changing the face of leadership in Nigeria will therefore involve a thorough search for a genuine leadership selection process. Not only for elections of political leaders, but also for the selection of others entrusted with positions of responsibility.
The basic questions to ask in such a selection process include: Does the candidate for selection have the right judgment of both people and situations? Is he an embodiment of the people’s aspirations or is he receptive to their sufferings? Does he have the virtues of chastity, contentment, forgiveness, detachment, and humility? Does he also have such other leadership qualities as commitment, competence, courage, focus, and self-discipline? And does he have listening ears?
Only leaders with virtuous disposition can have respect for others, empower them, create vision of where the people are going, and set the ship of state to flow.
Opinion
Wike VS Soldier’s Altercation: Matters Arising
The events that unfolded in Abuja on Tuesday November 11, 2025 between the Minister of the Federal Capital Territory, Chief Nyesom Wike and a detachment of soldiers guarding a disputed property, led by Adams Yerima, a commissioned Naval Officer, may go down as one of the defining images of Nigeria’s democratic contradictions. It was not merely a quarrel over land. It was a confrontation between civil authority and the military legacy that still hovers over our national life.
Nyesom Wike, fiery and fearless as always, was seen on video exchanging words with a uniformed officer who refused to grant him passage to inspect a parcel of land alleged to have been illegally acquired. The minister’s voice rose, his temper flared, and the soldier, too, stood his ground, insisting on his own authority. Around them, aides, security men, and bystanders watched, stunned, as two embodiments of the Nigerian state clashed in the open.
The images spread fast, igniting debates across drawing rooms, beer parlours, and social media platforms. Some hailed Wike for standing up to military arrogance; others scolded him for perceived disrespect to the armed forces. Yet beneath the noise lies a deeper question about what sort of society we are building and whether power in Nigeria truly understands the limits of its own reach.
It is tragic that, more than two decades into civil rule, the relationship between the civilian arm of government and the military remains fragile and poorly understood. The presence of soldiers in a land dispute between private individuals and the city administration is, by all civic standards, an aberration. It recalls a dark era when might was right, and uniforms conferred immunity against accountability.
Wike’s anger, even if fiery, was rooted in a legitimate concern: that no individual, however connected or retired, should deploy the military to protect personal interests. That sentiment echoes the fundamental democratic creed that the law is supreme, not personalities. If his passion overshot decorum, it was perhaps a reflection of a nation weary of impunity.
On the other hand, the soldier in question is a symbol of another truth: that discipline, respect for order, and duty to hierarchy are ingrained in our armed forces. He may have been caught between conflicting instructions one from his superiors, another from a civilian minister exercising his lawful authority. The confusion points not to personal failure but to institutional dysfunction.
It is, therefore, simplistic to turn the incident into a morality play of good versus evil.
*********”**** What happened was an institutional embarrassment. Both men represented facets of the same failing system a polity still learning how to reconcile authority with civility, law with loyalty, and service with restraint.
In fairness, Wike has shown himself as a man of uncommon courage. Whether in Rivers State or at the FCTA, he does not shy away from confrontation. Yet courage without composure often feeds misunderstanding. A public officer must always be the cooler head, even when provoked, because the power of example outweighs the satisfaction of winning an argument.
Conversely, soldiers, too, must be reminded that their uniforms do not place them above civilian oversight. The military exists to defend the nation, not to enforce property claims or intimidate lawful authorities. Their participation in purely civil matters corrodes the image of the institution and erodes public trust.
One cannot overlook the irony: in a country where kidnappers roam highways and bandits sack villages, armed men are posted to guard contested land in the capital. It reflects misplaced priorities and distorted values. The Nigerian soldier, trained to defend sovereignty, should not be drawn into private or bureaucratic tussles.
Sycophancy remains the greatest ailment of our political culture. Many of those who now cheer one side or the other do so not out of conviction but out of convenience. Tomorrow they will switch allegiance. True patriotism lies not in defending personalities but in defending principles. A people enslaved by flattery cannot nurture a culture of justice.
The Nigerian elite must learn to submit to the same laws that govern the poor. When big men fence off public land and use connections to shield their interests, they mock the very constitution they swore to uphold. The FCT, as the mirror of national order, must not become a jungle where only the powerful can build.
The lesson for Wike himself is also clear: power is best exercised with calmness. The weight of his office demands more than bravery; it demands statesmanship. To lead is not merely to command, but to persuade — even those who resist your authority.
Equally, the lesson for the armed forces is that professionalism shines brightest in restraint. Obedience to illegal orders is not loyalty; it is complicity. The soldier who stands on the side of justice protects both his honour and the dignity of his uniform.
The Presidency, too, must see this episode as a wake-up call to clarify institutional boundaries. If soldiers can be drawn into civil enforcement without authorization, then our democracy remains at risk of subtle militarization. The constitution must speak louder than confusion.
The Nigerian public deserves better than spectacles of ego. We crave leaders who rise above emotion and officers who respect civilian supremacy. Our children must not inherit a nation where authority means shouting matches and intimidation in public glare.
Every democracy matures through such tests. What matters is whether we learn the right lessons. The British once had generals who defied parliament; the Americans once fought over states’ rights; Nigeria, too, must pass through her own growing pains but with humility, not hubris.
If the confrontation has stirred discomfort, then perhaps it has done the nation some good. It forces a conversation long overdue: Who truly owns the state — the citizen or the powerful? Can we build a Nigeria where institutions, not individuals, define our destiny?
As the dust settles, both the FCTA and the military hierarchy must conduct impartial investigations. The truth must be established — not to shame anyone, but to restore order. Where laws were broken, consequences must follow. Where misunderstandings occurred, apologies must be offered.
Let the rule of law triumph over the rule of impulse. Let civility triumph over confrontation. Let governance return to the path of dialogue and procedure.
Nigeria cannot continue to oscillate between civilian bravado and military arrogance. Both impulses spring from the same insecurity — the fear of losing control. True leadership lies in the ability to trust institutions to do their work without coercion.
Those who witnessed the clash saw a drama of two gladiators. One in starched khaki, one in well-cut suit. Both proud, both unyielding. But a nation cannot be built on stubbornness; it must be built on understanding. Power, when it meets power, should produce order, not chaos.
We must resist the temptation to glorify temper. Governance is not warfare; it is stewardship. The citizen watches, the world observes, and history records. How we handle moments like this will define our collective maturity.
The confrontation may have ended without violence, but it left deep questions in the national conscience. When men of authority quarrel in the open, institutions tremble. The people, once again, become spectators in a theatre of misplaced pride.
It is time for all who hold office — civilian or military — to remember that they serve under the same flag. That flag is neither khaki nor political colour; it is green-white-green, and it demands humility.
No victor, no vanquish only a lesson for a nation still learning to govern itself with dignity.
By; King Onunwor
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