Feature/OPED
The Nigerian Leadership Myth: A Satirical Safari…
By Prince Charles Dickson PhD
The recent arraignment of minors for treason in Nigeria has sparked widespread outrage and condemnation from various quarters. Their arraignment has raised concerns about the handling of juvenile cases and the implications of such actions on the children’s future. The federal government’s position on the matter has been criticized, with many calling for the immediate release of the minors. Sadly, it’s going to come and go like all such matters, no one will be held liable or accountable.
The incident highlights the challenges of leadership in Nigeria, so, let me tell us the story of leadership—a satirical safari through power and promise.
Nigerian leadership: Say those words in any social setting, and watch the room split into chuckles, sighs, and, sometimes, heated monologues. Nigerian leadership is a tale that could rival any Hollywood blockbuster in plot twists, suspense, and emotional rollercoasters. However, it’s also a tale layered with the mystique of myths—idealized versions of what leadership is supposed to be versus what we often get.
We are a Comedy of Errors…Nigeria, a land of contrasts, a nation blessed with immense potential, yet plagued by a leadership conundrum that seems to defy logic. The recurring theme is a leadership that promises much and delivers little, a leadership that often seems more interested in personal enrichment than national development. This has led many to question the very concept of Nigerian leadership, to wonder if it’s not just a grand illusion, a mirage in the desert of hope.
The Nigerian leader, in popular imagination, is a peculiar creature. He (and it’s almost always a he) is often portrayed as a demi-god, a messiah who will miraculously transform the nation overnight. He is expected to solve all problems, from poverty and corruption to insecurity and infrastructure decay.
Yet, time and again, these leaders fail to live up to the hype. They are often more concerned with power retention than problem-solving, more interested in enriching themselves and their cronies than uplifting the masses.
The myth of Nigerian leadership has had a devastating impact on the country. It has led to a culture of cynicism and apathy, where people have lost faith in the ability of their leaders to make a difference. This has, in turn, led to a decline in civic engagement and a rise in social unrest.
Let us start with the allure of the “Messiah Complex”. There’s a strange ritual that occurs every four years. Nigerians from all walks of life gather, united in collective hope, as politicians-turned-Messiahs make promises that sound like poetry. We’ve been told of visions of transforming deserts into oases and turning debts into riches. We’ve heard of a future filled with functional electricity, pothole-free roads, and hospitals that will make a Swiss watchmaker green with envy. These messianic figures appear every election season with a well-rehearsed script and an arsenal of grandiose claims that even Aesop himself would have had trouble believing.
Every so often, however, Nigerians fall for the shiny charisma, the promises of change, and the proclamations of patriotism. The hope is intoxicating. “Maybe this time it’s different,” people think. However, the “Messiah” quickly devolves into the “Excuse Machine,” because just like clockwork, the mirage fades and the landscape of reality becomes all too clear.
The Myth of Transformation: A word often sprinkled into campaign speeches and government slogans, like salt in a pot of jollof rice. Politicians sell transformation as if it were a buy-one-get-one-free deal at a Lagos market. The truth, however, is more of a slow simmer than a fast boil. Promises are made with the certainty of a Shakespearean tragedy. Our leaders assure us of mega-cities, free education, and top-tier health care — not unlike New York, Tokyo, or Paris — only to end up delivering results closer to rural Ajegunle, where even basic amenities are hard to come by.
Every politician tells us they’ll be different. They swear to bridge the gap between rich and poor, elevate the standard of living, and make Nigeria great again (though no one quite remembers when Nigeria was “great” by their implied standards). They preach transformation, yet reality reminds us more of the song “Nothing New Under the Sun.” And while “transformation” sounds beautiful in theory, it often translates to moving from one ineffective policy to the next, with very little real change in sight.
Now, here’s a real mystery: Nigerian leaders often amass incredible wealth while they’re in service to the nation. It’s almost as if there’s an invisible ATM in every office. Take a simple councilor position, and it might magically pay enough to build a mansion, fly first-class, and send children to Ivy League schools abroad. It is the Paradox of Wealth and Service.
Surely, one must wonder: Is public office in Nigeria blessed with some hidden oil well that the rest of us common folk don’t know about? Or maybe, just maybe, the lines between “public servant” and “private business mogul” are so blurred that even Picasso would have difficulty painting it.
There is a cultural paradox here too. In Nigeria, if a person “makes it” in government, they become a hero in their village. While the rest of the country might bemoan corruption, friends and family back home celebrate their “son’s” success. This celebration of political “achievement” is ingrained, and while the culture venerates “serving the people,” the individuals themselves are often held up as “untouchable” figures, immune to scrutiny or criticism. It’s a complex paradox, and one that feeds the myth.
Another pillar of Nigerian leadership myth is the promise of security. Each administration vows to end the violence that has plagued parts of the country, whether it’s the Northeast, plagued by insurgency, or the Northwest, suffering under banditry. Every president is the Commander-in-Chief of the Nigerian Armed Forces, yet they seem more skilled in speeches than in strategies. One might think, given their promises, that each new administration would make Nigeria one of the safest nations on earth. Yet, security remains elusive, like trying to catch rain with a sieve.
The real irony is in the way leaders themselves are heavily guarded while citizens fend for themselves. It’s not uncommon to see a convoy with enough SUVs to form a motorcade protecting one individual while the ordinary citizen walks home through streets dimly lit and streets less patrolled. And yet, Nigerians are resilient. In the face of so much insecurity, they go about their lives, praying that one day, security will be more than a lofty campaign promise.
Leadership in Nigeria is much like a soap opera — long, dramatic, and filled with cliffhangers. And just like the characters in these dramas, Nigerian leaders are often concerned with their legacy. But what does legacy even mean in the context of Nigerian leadership? The legacies that some leaders leave are more about buildings, statues, and airports bearing their names than about sustainable development. And when the next leader comes in, one of the first steps is often to dismantle, rename, or outright ignore the predecessor’s “legacy.”
What this means for Nigeria is a series of disjointed projects, half-hearted initiatives, and policies abandoned halfway. In place of real progress, Nigeria has a collection of monuments to political egos, a scrapbook of half-completed buildings, and a string of reforms that never quite made it to completion.
But here’s the twist: for all the comedy and tragedy of Nigerian leadership, Nigerians themselves are the true leaders. They are the ones who hustle, adapt, and thrive despite the odds. While politicians grandstand, ordinary Nigerians build businesses from scratch, create art and culture that captivate the world, and maintain a resilient spirit that no amount of hardship seems to quench.
The myth of Nigerian leadership persists because, deep down, we all hold out hope that one day, the leaders we elect will reflect the best of us — not the worst. Nigerians deserve leaders who understand that leadership is a service, not a birthright, a responsibility, not a ticket to personal paradise.
In the end, perhaps the myth will give way to reality. Maybe the Messiah Complex will be replaced by the Public Servant. But until then, Nigerians will do what they have always done — lead themselves, rise above, and continue to believe that one day, true leadership will emerge, not as myth but as reality, and Nigeria may win—Only time will tell.
By Jerome-Mario Utomi
The April 12, 2025, defection of members of the Delta Unity Group (DUG) to the All Progressive Congress (APC) signposts a major political shift in Delta’s politics.
Pundits believe that the Peoples Democratic Party (PDP) which presently controls the state needs a miracle to win Delta’s 2027 governorship election given the massive haemorrhage that has hit it. Essentially, the over 10,000 members of the DUG and their supporters who defected to the APC were made up of seasoned grassroots PDP chieftains.
The defectors were received by the National Chairman of the All-Progressive Congress (APC), Mr Abdullahi Umar Ganduje, Governor Monday Okpebholo of Edo State, and the Chairman of the Governing Board of the Niger Delta Development Commission (NDDC), Mr Chiedu Ebie, alongside other notable political figures in Delta State.
So far, Deltans are enamoured by the significant political shift with many describing the development as a political earthquake which was long overdue. Because of its grassroots orientation, political analysts have likened the DUG to the Mandate Group, an independent political pressure group that midwifed the election of Mr Bola Tinubu, now President, as Lagos State Governor in the late 1990s.
In the run up to the 2023 presidential election, among so many objectives, the group was primed and positioned to defend President Tinubu’s mandate and promote democracy, unity, justice, and liberty in Nigeria, mobilize support for him and Vice President Kashim Shettima’s administration, Promote Unity and Justice: Foster national unity, justice, and liberty for all Nigerians among others.
The Mandate Group which has established structures in all 36 states, with plans to launch state chapters and currently have 580,000 members in Lagos and aim to reach 40 million members nationwide within the next 12 months, targets various segments of society, including: Students, Workers, Artisans, Teachers, Fishermen, Farmers and Women.
In like manner, the DUG has emerged as a third force in Delta State politics. Although it is not a new body, it has, over the years, been quietly bestriding Delta’s political landscape for the good of the state. Call it a third force in the politics of Delta State, and you won’t be wrong because, from all ramifications, that is what DUG represents.
DUG is by no means a political party, but, as the name implies, it is a Delta State based political pressure group convened a few years ago by the selfless, foresighted and influential trio of Mr Olu-Tokunbo (Lulu) Enaboifo, Mr Chiedu Ebie and Sir Itiako (Malik) Ikpokpo.
Their aim and dream were to establish a political pressure group with an agenda to modernize Delta State and also serve as the brain box of the campaign platform of Olorogun David Edevbie, who was vying for the governorship candidate of PDP towards the 2023 gubernatorial election.
Even though the aspiration ended with the Supreme Court ruling in favour of Governor Sheriff Oborevwori of Delta State, the DUG remained a strong force that started building gradually on the dream of a modernized Delta State. DUG has an organizational structure of 17 National Executive Council members, a Board of Trustees, and Local Government Executives in all the 25 local governments in Delta State, with Ward Executives in all the wards across Delta State, DUG is deeply rooted in the grassroots of Delta State with its cell-like structures.
Prior to the 2023 election, a wing of DUG, at the Obinoba Declaration, crossed over to APC, where the APC governorship candidate, Mr Ovie Omo-Agege, described them as the intelligent wing of PDP.
The group significantly made a huge difference in the 2023 general elections in Delta State. The DUG members in the Delta North Senatorial District, at that point in time, remained with PDP and after full deliberation and strategizing, opted to support the candidature of the APC governorship candidate and all other candidates of APC, even though they had not formally left the PDP. Consequently, most of them were either suspended or cast away by PDP after the elections.
It was easy to blend and work harmoniously with the progressives due to the progressive mindset of DUG members. After the 2023 general elections in Delta State, DUG members of Ika Federal Constituency continued to align and work closely with the APC to strengthen the party and ensure that it is properly positioned to convert the Ika Federal Constituency to an APC constituency come 2027.
To the glory of God, President Tinubu found DUG’s co-founder/convener, Mr Ebie, fit to chair the Governing Board of the NDDC in 2023. This further gave the DUG more vigor to project the Renewed Hope Agenda of the progressive governance of Mr President. Following this appointment, Ika Federal Constituency became the heartbeat of DUG in Delta State, which has now radiated positively to Ndokwa/Ukwuani and Aniocha/Oshimili Federal Constituencies in Delta North.
This wave, which has led to the massive decamping of members of PDP and the Labour Party into DUG in preparation for absorption into the APC, has also witnessed the reactivation of some dormant APC ambers and the massive welcoming of previously non-partisan and newly retired civil servants into the APC, having witnessed the positive impact of the Renewed Hope Agenda of Mr. President.
Because the group was fully poised for the reconfiguration of Delta State in the progressive fold of the APC, it is therefore, not surprising to witness the humongous crowd that emptied into APC on 12th day of April, 2025 in Agbor, Ika Federal Constituency, Delta State.
Going by the above development, it is obvious that come 2027, Ika nation in particular and Deltans in general shall witness the dethronement of People’s Democratic Party, PDP, in the state and enthronement of a people focused leadership to be formed by the All Progressive Congress, APC, in line with President Bola Ahmed Tinubu’s Renewed Hope Agenda.
Utomi, a media specialist, writes from Lagos, Nigeria. He can be reached via Jeromeutomi@yahoo.com/
Africa’s creative industries, from music and film to fashion, writing, and branding, are experiencing remarkable growth. However, as the sector flourishes, so do the threats posed by piracy and copyright infringement. Without proper protection, creators risk losing the value and recognition they deserve for their original work.
Copyright remains the first and most important line of defence. In many African countries, copyright protection begins automatically once a creative work, such as a song, logo, film, or design, is fixed in a tangible form. This protection can last for the creator’s lifetime, and in most cases, up to 70 years after. Yet, while automatic copyright provides a foundation, official registration strengthens legal standing and can be critical in resolving disputes.
When a creator’s work is used without permission, the violation must be addressed swiftly. Experts advise that the first step is to gather evidence—screenshots, URLS, timestamps, user details, and even data showing engagement or financial gain from the misused content. Proof of ownership, such as original files with timestamps, draft versions, or social media records of earlier uploads, is equally vital.
“Creators should always have proof of ownership ready,” says Frikkie Jonker, Director of Anti-Piracy at MultiChoice. “That could be anything from original project files to old emails or posts. It’s one of the most effective tools in enforcing your rights.”
Once evidence is collected, creators can issue takedown requests through social platforms or send formal cease-and-desist letters to website owners or hosts. Although enforcement processes differ by country, most African nations have copyright laws aligned with global standards like the U.S. DMCA. In many cases, showing credible ownership is enough to have infringing content removed.
If infringement continues or is being done at scale, such as by piracy rings or repeat offenders, creators may need to escalate the issue by reporting it to national copyright commissions or law enforcement. Efforts are also being bolstered across the continent through cooperation under agreements like the African Continental Free Trade Area (AfCFTA), with international bodies like Interpol, Afripol, and WIPO supporting cross-border enforcement.
Preventative measures are just as important. Creators are encouraged to use tools like digital watermarking and content fingerprinting to protect their work from unauthorised use online. Furthermore, smart monetisation strategies, such as YouTube’s Content ID syste,m can allow creators to earn revenue even when their content is reused without prior permission.
By understanding their rights, taking proactive steps to protect their creations, and using available technologies, African creatives can safeguard their work while continuing to build sustainable, long-term careers.
By Saifullahi Attahir
If there was ever anything that gave me goosebumps and immense pleasure, it was being surrounded by intellectuals and mature minds absorbing facts and figures about governance, economics, public health, policymaking, national security, and international relations. In such situations I easily lose myself, forgetting almost all other things.
Even at medical school, my best lectures were those with frequent digressions, whereby the lecturer would discuss the pathogenesis of diseases for 30 minutes and later sidetrack into discussing politics, governance, or other life issues. I always enjoyed classes led by Prof. Sagir Gumel, Dr. Murtala Abubakar, Dr. Rasheed Wemimo, Dr. Aliyu Mai Goro, and co.
During such lectures, I often observed some of my colleagues disappointment for such deviation. I rather casually show indifference, for I was eternally grateful for such discussions due to the stimulatory effect they had on my mind.
After such classes, I sometimes followed up with the lecturer, not to ask about a medical concept I did not grasp, but to ask for further explanation on policy making, project execution, budgetary expenditures, why African countries are left behind, and similar pressing issues.
In situations where I can’t catch up with the lecturer, I jotted down the questions for further deliberation.
One of the manifest feature I know about my greediness was at reading books. I can open five different books in a day. I lack such discipline to finish up one before another. I can start reading ‘Mein Kampf’ by Adolf Hitler, and halfway through 300 pages, I would pick up ‘My Life’ by Sir Ahmadu Bello, and would have to concurrently read both until the end.
I often scolded myself for such an attitude, but I can’t help myself. The only way to practice such discipline was to at least read two different books in a day. Such was a triumph in my practice of self-discipline. This was apart from my conventional medical textbooks.
To some of my friends, I was called an accidental medical doctor, but actually it was a perfect fate guided by the merciful Lord that I’m studying medicine.
For it was only medicine that makes reading books easier for you. Although time is precious in this profession, but one finds it easier to do anything you are passionate about. The daily interaction we have with people at their most vulnerable state was another psychostimulant. Seeing humans suffering from disease conditions is heartache. Some of the causes are mere ignorance, poverty, superstitions, and limited resources.
The contribution one can give couldn’t be limited to just prescribing drugs or surgical procedures that end up affecting one person. It’s much better to involve one self in to position that may bring possible change to the whole society even in form of orientation.
What also motivated me more was how I wasn’t the first to traverse this similar path. Bibliophiles were common among medical students and medical professionals.
At international level, the former Prime Minister of Malaysia, Dr. Mahathir Muhammad, was a physician.
Most of the current economic development of Malaysia was attributed to him. The South American revolutionary figure Che Guevara was a physician. Atul Gawande was an endocrinologist, health policy analyst, adviser to former President Obama, campaign volunteer to former President Bill Clinton, and adviser to USAID/WHO on health policies.
Frantz Fanon was another physician, psychiatrist, racial discrimination activist, and political writer. Dr. Zakir Naik was a renowned Islamic scholar, comparative religion expert, and physician.
At the national level, Prof. Usman Yusuf is a haematologist, former NHIS DG, and currently a political activist. Dr. Aminu Abdullahi Taura was a psychiatrist and former SSG to the Jigawa state government. Dr. Nuraddeen Muhammad was a psychiatrist and former cabinet minister to President Goodluck Jonathan.
During ward rounds and clinics, my mind often wanders to enquire not just about the diagnosis but the actual cause of the disease condition; why would a 17-year-old multiparous young lady develop peripartum cardiomyopathy (PPCM)? Why would a 5-year-old child develop severe anaemia from a mosquito bite? Why would a 25-year-old friend of mine develop chronic kidney disease, and his family would have to sell all their belongings for his treatment? Why are our Accident and Emergency units filled with road traffic accident cases? Was it bad road conditions or lack of adherence to traffic laws and orders?
Why are African countries still battling with 19th century diseases like Tuberculosis, filariasis, and malarial infections? Why issues of fighting cervical cancer and vaccination campaigns are treated with contempt in our societies? Why access to basic primary healthcare in Nigeria was still a luxury 50 years after Alma Ata declaration?
The questions are never-ending…
Answers to these questions could be found not in the conventional medical textbooks like Robbins/Cotrand, Davidson, or Sabiston. Answers to these questions are there on our faces. Answers to these questions are tied to the very fabric of our social life, our public institutions, our culture, and our life perspectives.
In order to make any significant contribution towards the betterment of this kind of society, it would be quite easier as an insider rather than an outsider. You can’t bring any positive outcome by just talking or commenting. It was rightly stated that a cat in gloves catches no mice.
The real players in a game are always better than the spectators. A player deserves accolades despite his shortcomings, frequent falls, and inability to deliver as planned theoretically. For the player has seen it all, because so many things in public life are not as they appear. It’s only when you are there that the reality becomes visible. This is the reason why many leaders who have goodwill and enjoy public support appear to have lost track or contributed insignificantly when elected or appointed into office.
But despite all these challenges, one can’t decline to do something good just because something bad might happen. The risk is worth it….
Attahir wrote from Federal University Dutse
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