Throughout history, religions and religious leaders have impacted the affairs of countries. For instance, the ‘Asian Miracle’ is in part explained by the discipline and work ethic integral to the Buddhist religion. Christianity, Hinduism, Judaism, Islam and other religions have also helped to shape societies. This is why some have remarked that with so many Christians and Muslims in Nigeria, there is very little Christianity and very little Islam. It appears that in our country, religion is only capable of serving as a tool for division and exploitation. It is therefore refreshing to see a Tik-Tok video of the Redeemed Christian Church of God (RCCG) General Overseer, Pastor Enoch Adejare Adeboye delivering what could be termed a ‘palace sermon’ to the Soun of Ogbomosoland, Ọba Ghandi Afọlábí Ọláoyè, Orumógege III. The ‘sermon’ was not about God or the Kingdom of God; it was about the Soun’s own domain. It is also, in a way, about leadership, although we will get to that later.

Since the former RCCG Pastor in Washington DC was crowned as Soun of Ogbomoso last year, he has been embroiled in a war of attrition with diverse interest groups within the community. The latest controversy began when the monarch appointed a ‘Palace Imam’, in a not-too-clever attempt to oust the Grand Chief Imam of Ogbomosoland, Dr Teliat Yunus Ayilara II, despite court injunctions restraining such action. It is even more interesting that there is no Mosque at the Palace where an Imam appointed by the monarch can lead prayer! “The fact that he (the monarch) is physically imposing, has considerable wealth and belongs to the IJGB (I Just Got Back) clan from America doesn’t mean he should disrespect his subjects or ride roughshod over us,” a prominent Ogbomosho indigene told me in response to Pastor Adeboye’s video I forwarded to him. “If he (the Soun) doesn’t heed the counsel of Pastor Adeboye, he won’t enjoy his reign.”

What the two contrasting views suggest is that all is not well in Ogbomoso, which is essentially the kernel of Pastor Adeboye’s message to the Soun, that he delivered publicly in Yoruba. It is about inclusion and the limits of temporal power. Although the Soun may be addressed as the unquestionable sovereign (Kabiyesi), Pastor Adeboye used a simple story to illustrate why the monarch must also recognize other “principalities and powers” in his domain if he wants to stay long and stay well on the throne. Interestingly, Pastor Adeboye prefaced his ‘sermon’ (delivered in four minutes) with apologies to non-Yoruba people who were with him during the encounter with the Soun. He said it would be disrespectful to address a Yoruba monarch in English. While still struggling with the interpretation, I discovered that Dr Lasisi Olagunju used the same intervention by Pastor Adeboye in his ‘Monday Lines’ column to address the issue of leadership in Nigeria. I have secured permission to reproduce his rendition of Pastor Adeboye’s message to the Soun:

Several years ago, there was an incident in a town called Ejigbo. It was noticed that the kings there died as soon as they ascended the throne. Then, it was the turn of a young man to be king. His case was a very precarious one. If he became king, he would die. If he refused to be king, it would be the end of his royal lineage in that town because he was the very last prince there alive. One day, the young prince was going to the farm in great sorrow. Then, he bumped into an old man because he was troubled. He begged the old man for forgiveness. “Omo aládé, kí ló dé?” (Prince, what is the problem?), the old man asked him. He told the old man his problem. “It is my turn to be king, but I don’t want to die.”

The old man listened to him; then told him it was a simple thing. ‘On the day of your enthronement, tell your drummers not to repeat the beat they used for your predecessors. They should change it.’ The old man then told the prince what his beat should say. Between them, it was a secret. The D-Day came. He became king. It was time for celebrations. The king came out to dance round the town. The witches of the town, devourers of the earlier kings, assembled as usual under their tree, waiting for the drumbeat.

The old beat was:

Eléjìgbò l’ó l’Èjìgbò;

Èmi nÌkan ni mo l’Èjìgbò.

(Eléjìgbò, the king, owns Ejigbo; I alone own Èjìgbò).

But by the time the drummers of the new king started beating the drum for him, they came with a new beat:

Eléjìgbò l’ó l’Èjìgbò;

T’èmi tì’e l’a l’Èjìgbò.

Eléjìgbò l’ó l’Èjìgbò;

Gbogbo wa l’a l’Èjìgbò.

(Eléjìgbò owns Èjìgbò; You and I own Èjìgbò. Eléjìgbò owns Èjìgbò; We all own Èjìgbò).

The witches exchanged glances. “This is strange! Who gave this young man this wisdom?” That was how the young king danced round the town. He was king and he was on the throne for a very long time. 

In his column, Olagunju said he took Pastor Adeboye’s intervention “as a sermon for all who think or take themselves to be owners of Nigeria.” Since conventional wisdom teaches that to whom you can whisper, you need not shout, I also believe Pastor Adeboye’s message was not only for the Soun but all those who hold positions of authority in our country. Otherwise, he could have quietly invited the monarch to Redemption Camp and deliver his ‘homily’ to him alone. But it is also a message that the Soun needs.

Even from Oba Ghandi’s public explanation regarding the crisis within his domain, it is evident that he may not be getting the right counsel. “Soun Ogunlola who founded the throne was a pure traditionalist; he worshipped Ogun deity. We Christians and Muslims are just intruding so to say; it originally belonged to the traditional religion worshipers so we should encourage religious harmony,” he said while dismissing the insinuation that the crisis is about religion. “I have refused to remove him (Chief Imam Teliat) despite him taking me to court. But I told him, ‘You can’t take me to court and be leading me in prayer’, We don’t go to court and become friends. You that took me to court your intention is to win, to win against the Oba, and you call yourself an indigene of this town. Such prayer can’t be answered, I believe. I am a pastor, if I take my member to court will I lead prayer, and such member will say amen?” The monarch further said: “I have been an alfa (pastor) for 32 years; I believe Imam Teliat was still wearing pants then. That is the truth. And as Christians, we don’t mount the pulpit to abuse a king, I don’t know your religion much but in Christendom, we don’t do that, although some pastors say nonsense too.”

When in September 2023 Governor Seyi Makinde announced the approval of Olaoye as the new Soun of Ogbomosoland, one of the first persons to congratulate him is the embattled Grand Chief Imam who called on all sons and daughters to “join hands with our Soun-Elect Prince Afolabi Olaoye in building a peaceful, harmonious and prosperous Ogbomosoland.” He ended his statement with a prayer: “May Almighty Allah bestow upon him, knowledge and wisdom, grant him long life and good health, bless his reign and increase Ogbomosoland in abundance.” So, whatever may be their differences now, the Soun should play his role as father of all. It is just as well that Pastor Adeboye ended his story to the Ogbomoso monarch with a familiar line in Yoruba adage: “Kabiyesi, half a word, as they say, is enough for the wise.”

Even if we discount the preeminent position he holds in Christendom in Nigeria, Pastor Adeboye is also a grand old man of 82, which means that he has been around long enough to have seen things. The Ogbomoso Kabiyesi would do well to listen to him. More importantly, other religious leaders could also learn a thing or two from this kind of intervention, especially those who have continued to use the pulpit to fan the embers of division and sow the seeds of discord in the land—just to earn the momentary applause of the mob. A multicultural nation like ours can only survive on mutual respect, inclusion and tolerance.

Now to the bigger picture. A crucial element in Pastor Adeboye’s story is the Yoruba Talking Drum that has been described as “Africa’s most essential and culturally significant instrument,” and an “assertive communication, healing, and empowerment tool.” It is often deployed to create sounds like words while connecting listeners with ancestors and sharing deep messages which perhaps explains its association with Yoruba palaces. The multivocality is where the Yoruba talking drum derives its power, a point of reference in African scholarship. This has given rise to a proverb: Kò sí ẹnì tó mọ̀ èdè àyàn, à fi ẹni tí ó mú ọ̀pá ẹ lọ́wọ́ (Only the man who wields the stick understands what the drum is saying). But the initiated, like the witches in Pastor Adeboye’s story, hear every word (and understand the embedded meaning) from the talking drum.

For nations, citizens are like those witches. They understand every drumbeat from their leaders. It is therefore a tragic error for a leader (political or traditional) to lose sight of his people, whether by neglecting their needs, failing to communicate effectively, or ignoring their perspectives. To situate that within the context of Nigeria, those who lead (at all levels and in all spheres) should understand that the old drumbeat must give way for the new, especially in this year 2025.

Reforms are good and quite necessary in critical sectors of our country today. But if citizens must sacrifice in the face of economic hardship, those elected to serve them cannot continue to live in obscene opulence. What is required is shared sacrifice which reawakens people’s faith in leaders and strengthens community bonds. In contrast, when leaders live like emperors and permit their children the indulgence of reviewing parades and inspecting guards of honour, it is a sign that they are still dancing to the old drumbeat.

The biggest mistake anybody in power, at any level, can make is to treat leadership as a position of authority rather than a responsibility to serve and elevate others. The inability to grasp that by a succession of elected and appointed public officials is why Nigeria is where we are today. But by recognizing the unique strengths of individuals from all backgrounds – whether based on race, religion, gender, ability, or experience – leaders can harness the full potential of the people for the advancement of their society. Therefore, to discard the old tune and embrace the new, Nigerian leaders must challenge their own biases and work to create a culture where discrimination and exclusion are not tolerated.

Now, let’s conclude with the message of the talking drum. Accountable leaders are always deliberate about the kind of tune that comes from their drummers. And they place the public good over their own indulgences and vanity while adhering to ethical standards. There may be no witches to deal with deviant inclinations, but in the fullness of time, the consequences of bad choices often become manifest.

I wish all my readers a most prosperous year 2025!

Wike, on live TV, you declared: “Any day that I ever make Dr. Odili and his family cry, God, don’t allow me to grow.” Yet today, your actions contradict this solemn statement. President Tinubu and fellow Nigerians, this is a moment to reflect. Wike, a public servant, now blatantly disrespects an elder, undermines African cultural values, and ignores the divine principles of humility and respect. Let us remember—God does not favor arrogance or actions that defy the sacred traditions of our heritage.

In 2022, during his journey to secure the presidency of Nigeria, President Bola Ahmed Tinubu humbly declared:

“All I came for today is to seek your blessing, your cooperation, your prayer for me to become the President of the Federal Republic of Nigeria.”

This profound statement reflects the deeply ingrained respect for African traditions that Tinubu has long embodied. It is a reminder of the values that underlie African societies—values of humility, reverence for elders, and acknowledgment of their wisdom and spiritual authority. These principles form the foundation of the cultural fabric that unites communities across the continent. Elders are not just individuals but institutions of knowledge, tradition, and moral guidance. Seeking their blessing is not only a cultural obligation but a spiritual necessity.

Today, this same ethos calls for President Tinubu to address the troubling conduct of Chief Nyesom Wike, the Minister of the Federal Capital Territory (FCT). Wike’s repeated verbal attacks on 76-year-old Dr. Peter Odili and 97-year-old Chief Edwin Clark—a revered elder and Leader of the Niger Delta—violate the very traditions that Tinubu has championed. These acts of disrespect undermine the African values of seniority, humility, and reverence for leadership. As a man in his 50s, Wike has no cultural or moral justification for his words and actions against these elders, regardless of any political grievances.

This is a moment for President Tinubu to step in—not just as a political leader but as a custodian of tradition—to guide Wike toward reconciliation through a profound act of humility: kneeling before Odili and Clark to seek their forgiveness. Such an intervention would not only restore harmony but also reaffirm the importance of African traditions in governance and public life.

A Troubling Pattern of Disrespect

In recent months, Wike has consistently demonstrated a disregard for the values of respect and humility expected of leaders, particularly toward elder statesmen. He accused Dr. Peter Odili of “personalizing” Rivers State and claimed credit for reviving Odili’s political relevance. These accusations, made without provocation, struck at the very legacy of a man who has been a symbol of leadership and stability in Rivers State for decades.

Wike’s disrespect did not end with Odili. He also launched verbal attacks on 97-year-old Chief Edwin Clark, a man regarded as the spiritual and cultural leader of the Niger Delta. Clark’s only “offense” was to caution Wike to allow Rivers State Governor Siminalayi Fubara to govern without interference. In response, Wike not only dismissed Clark’s advice but escalated the tension with inflammatory rhetoric, threatening to “set fire” to states governed by allies of Fubara.

These actions reflect a troubling misuse of political power. They reveal a man whose position as a minister under President Tinubu has emboldened him to act in ways that are antithetical to the African tradition of respect for elders and community harmony.

African Values of Respect for Elders

In African societies, elders are far more than senior citizens; they are the keepers of history, tradition, and moral guidance. Their advanced age is seen not as a limitation but as a testament to their endurance, wisdom, and experience. They serve as the backbone of societal stability, offering advice, arbitration, and spiritual leadership. Disrespecting elders, particularly those as prominent as Odili and Clark, disrupts the societal order and undermines the moral compass that binds communities together.

Respect Beyond Perfection

No one claims that Odili or Clark is an angel in politics or governance. Like any leader, they have made decisions that may be criticized. However, African culture teaches that the imperfections of elders do not diminish the respect they are owed. Their age, contributions, and role in preserving societal continuity demand reverence, regardless of personal or political disagreements. For a much younger man like Wike to act in defiance of these values reflects poorly on his character and threatens to erode the very traditions that define African identity.

The Symbolism of Kneeling

Kneeling is one of the most powerful symbols of reconciliation in African culture. It signifies humility, an acknowledgment of wrongdoing, and a sincere desire to restore harmony. For Wike, kneeling before Odili and Clark would be a public affirmation of his respect for their status as elders and a reaffirmation of the values that govern African communities. It would be a transformative gesture that transcends politics and speaks to the spiritual essence of African traditions.

The Plea from Wike’s Kinsmen

Recognizing the gravity of Wike’s actions, his kinsmen, led by Barr. Chizy Enyi, have publicly apologized to Odili and pleaded for forgiveness on his behalf. Their appeal acknowledges the harm caused by Wike’s words and actions, describing them as unnecessary, disrespectful, and detrimental to the development of Rivers State. By making this plea, Wike’s kinsmen have upheld the cultural expectation that communities must take collective responsibility for the behavior of their members.

Their appeal also underscores the broader importance of reconciliation, not just for Wike and the elders involved, but for the entire community. It is a reminder that respect for elders is essential for societal harmony and that traditions of humility and accountability must be preserved.

A Leader Rooted in Tradition

As a Yoruba man, President Tinubu has long been a champion of African traditions and cultural values. His 2022 appeal for blessings and cooperation from elders exemplified his understanding of the moral and spiritual importance of respecting seniority. Tinubu’s intervention now would demonstrate his commitment to these principles and set a powerful example for other leaders.

Guiding Wike Toward Accountability

As a minister under Tinubu’s administration, Wike’s actions reflect not only on himself but also on the government he serves. Tinubu bears the responsibility of ensuring that his ministers uphold the highest standards of decorum and respect. By urging Wike to kneel before Odili and Clark, Tinubu would reinforce the message that political power must always be exercised with humility and accountability.

Setting a National Precedent

Tinubu’s intervention would serve as a model for conflict resolution in Nigerian politics. It would highlight the importance of dialogue, humility, and respect in addressing disputes, while reaffirming the centrality of cultural values in governance. Such an action would strengthen the moral framework of Nigerian society and inspire future generations to honor the traditions that define their identity.

Restoring Harmony and Upholding Tradition

Dr. Peter Odili and Chief Edwin Clark, at 76 and 97 years old respectively, are not just individuals but symbols of wisdom, tradition, and leadership. Chief Nyesom Wike’s repeated attacks on these elders highlight a troubling disregard for the values that underpin African societies. No one knows what the coming weeks or months may hold for Wike. What if he loses his current position under President Tinubu? We know he likes to frequent Rivers State, but by abusing elders, fighting the governor, and alienating others, he risks burning bridges at home. If this happens, where does he go? This is why Wike must urgently apologize. President Tinubu, as a custodian of tradition, must step in to guide Wike toward reconciliation through an act of humility: bowing his head and kneeling before Odili and Clark to seek their forgiveness.

This is not merely a political matter but a cultural and spiritual imperative. Respect for elders is a cornerstone of African identity, transcending personal grievances and political differences. This psychologist has no personal relationship to any names mentioned here but is deeply interested in African cultural values. By intervening, Tinubu would reaffirm the importance of tradition, accountability, and unity in leadership. Let this moment serve as a reminder that true greatness lies not in defiance but in reverence for those who paved the way. May we honor the traditions that sustain us and ensure that our leaders embody the values that define our communities.

Wike, on live TV, you declared: “Any day that I ever make Dr. Odili and his family cry, God, don’t allow me to grow.” These words were not just a statement but a solemn vow, a commitment to respect and humility. Yet, your recent actions betray this promise in the most appalling way. While no one denies your contributions to others and the progress of the state, they do not excuse your outright disrespect toward an elder, your disdain for African cultural values, or your brazen defiance of divine principles.

Even more disgraceful is the fact that this insult to Dr. Odili took place during a holy service—a setting meant for worship and reflection, not arrogance and dishonor. Leadership is not measured by achievements alone but by the moral integrity to uphold dignity and sacred traditions. God does not bless those who mock their own vows or desecrate what is holy.

Your actions during the Special Thanksgiving Service at the Church of Nigeria (Anglican Communion) have not only dishonored an elder but also cast a shadow on the very values you once claimed to uphold. True leadership demands accountability, humility, and respect—qualities that seem to be glaringly absent here.

Happy New Year to the good people of a great nation, Nigeria!  What a rough and tough year 2024 has been! To have survived the turpsy-turvy of last year shows how resilient and long-suffering Nigerians are. What with the rising cost of living that threatens to snuff life out of the common man? Life is full of ups and downs. Economists will say ceteris paribus, meaning other things being equal. For most Nigerians, things are not balanced. More people dropped into poverty and unemployment, while insecurity remains a daunting challenge.

What are the salient political events that shaped 2024? There are several of them including the fact that Nigeria was able to celebrate 25 years of unbroken, uninterrupted civil rule i.e. 1999 to 2024. The National Assembly inaugurated constitutional reform committees; the Independent National Electoral Commission came up with 142 political cum electoral reforms recommendations; INEC conducted Edo and Ondo off-cycle governorship elections in September and November 2024; the July 11  Supreme Court judgement granting financial and administrative autonomy to the Local Governments; the raft of local government elections across several states; leadership crises and supremacy battles in many of the 19 registered political parties currently operating in Nigeria; the gale of defections of lawmakers from the opposition political parties to the ruling All Progressives Congress;  the merger talks among the opposition political parties and President Tinubu’s cabinet reshuffle.

INEC’s Chairman, Prof. Mahmood Yakubu, last month outlined the commission’s vision to address long-standing challenges and modernise election management. He was quoted as saying, “Having released our 524-page main report on the election, a copy of which is available on our website, we have consulted widely internally with our own officials and externally with all major stakeholders. With the conclusion of five major off-cycle governorship elections and nine out of 21 bye-elections since the 2023 general election, this is the most appropriate time for us to commence the implementation of the recommendations arising from our review of the general election.”

Yakubu said further, “From the internal and external engagements, the commission has identified 142 recommendations dealing with the general state of preparedness, voter management, voter education and public communication, political parties and candidate management, electoral operations and logistics management, election officials and personnel, partnership and collaboration, monitoring and supervision, election technology, voting and result management, election security, electoral offences and the electoral legal framework. Of these, 86 require administrative action by the commission, 48 depend on collaboration with stakeholders, such as security agencies and civil society organisations, and eight involve legislative amendments by the National Assembly.” It is hoped that the National Assembly will expedite actions on constitutional and electoral reforms in this new year so that implementation can begin in earnest ahead of the 2027 general elections. I must, however, hasten to say that attitudinal reform is imperative if we are going to have credible and peaceful elections.

One of the landmark events of 2024 was the July 11 Supreme Court judgement on local government autonomy. This was a fillip that has been widely lauded and remains a legacy achievement of the President Tinubu administration. The Supreme Court by that verdict said the funding accruable to the 768 local governments and six area councils should be paid directly into the accounts of the councils rather than the joint state/local government account, which has been grossly abused over the decades by the state governors.

There is also the adherence to Section 7 of the Nigerian Constitution, which states that local governments should be democratically governed. Thus, several states conducted local government elections in 2024. However, the quality and credibility of those elections leave much to be desired. The ruling party at the state level ended up winning all the councillor and chairmanship seats in a grassroots election where many of the opposition political parties were supposed to win some seats. The exception to the landslide and ‘moonslide’ victories by the ruling party in the states happened in Rivers and Abia States, where an orchestrated and stage-managed political upset was recorded, in which case opposition political parties roundly defeated the party of the state governors.

The purported ‘coronation’ rather than elections at the local government levels in Nigeria made the National Assembly toy with the idea of establishing a centralised electoral management body called the Local Government Independent Electoral Commission.  Yesterday on the Nigerian Television Authority, I argued that for there to be credible LGA elections, financial autonomy must be granted to the state independent electoral commissions. This was the game changer for INEC since 2010. It is heartwarming that Nigeria has successfully had seven general elections and hundreds of bye-elections as well as off-cycle governorship elections in 25 years. Progress is slow, but I dare say that our electoral democracy is taking root. On the economic front, several epochal events happened in 2024. They include the restreaming of Port Harcourt and Warri refineries after decades of wasteful and unproductive turnaround maintenance of the state-owned refineries. The effective commencement of production of refined petroleum products by the Dangote Refinery and Petrochemical Company and the kick-starting of the presidential initiative on compressed natural gas have seen many commercial and private vehicles recalibrate their vehicles to use CNG. Today, CNG buses are plying Nigerian roads and it is hoped that with the reduction in the pump price of petrol from over N1,000 to about N935 per litre, transport fares will soon start to come down after the festivities.

2024 also saw the finalisation and passage into law of a new national minimum wage of N70,000 from the previous N30,000. The Federal Government and most of the states have started paying the new minimum wage. However, several members of the organised private sector and the informal businesses are yet to comply.

To make matters worse, the purchasing power parity of the naira has weakened while headline inflation stands at about 34 per cent, and food inflation is over 40 per cent. The rising cost of living has made many Nigerians drop below the poverty line so much so that the 133 million multidimensional poor Nigerians of 2022, according to the National Bureau of Statistics, have substantially increased. This manifests in the over 80 Nigerians who were trampled to deaths across Oyo and Anambra States and the Federal Capital Territory while struggling for food palliatives from charity organisations and philanthropists. Mention must be made of the August 2024 hunger protests, otherwise referred to as #EndBadGovernance protests across the country.

Unemployment figures have soared due to the inclement business environment. Many nano, micro, small and medium enterprises have closed due to high operational costs. The interest rate on loans in Nigeria is currently over 30 per cent. However, the Tinubu administration has disbursed billions of naira in loans to small and medium business enterprises at a single-digit interest rate. In this new year, the government will need to prioritise ease of doing business.

One of the most audacious attempts at economic restructuring in 2024 is the four tax reform bills, which President Tinubu sent as executive bills to the National Assembly. Northern governors and lawmakers seemed to be against a section of the bill that had to do with the sharing formula for Value Added Tax. However, the President had instructed the National Assembly to liaise with the Federal Ministry of Justice to look into the grey areas to strike a compromise. I do hope these landmark bills will be passed in this new year, as there are a lot of benefits to ordinary citizens in those bills.

May this 2025 be a better year for us all!