By Leo Igwe

In December, I attended a workshop on Decolonizing Secularity in Africa. It was one of my best conferences because it highlighted issues that have worried me over the years. For the first time, I attended an academic conference on religion or secularism in Africa that featured a panel on atheism and humanism in Africa. Organized by Point Sud, this workshop was held at Stellenbosch in South Africa. Interestingly I did not know about Stellenbosch’s colonial history and significance. So I could say with the benefit of hindsight that the choice of Stellenbosch as a venue for this event was adequate. The goal of the workshop was, based on the coloniality of secularity, to interrogate the “liberating force of religion, the secular in ethnic nationalisms, and the ideologies of culturalization, not least in its current revenant, heritagization, in Africa and beyond”. It was great to meet, discuss, and exchange ideas on colonization, decolonization, religion, and secularity with scholars and activists from different parts of the continent and the world. Many issues that emerged at the conference have continued to agitate my mind. First is the so much emphasis on colonization. I have continued to wonder: Can’t we meaningfully discuss African issues without alluding to colonialism? Again, reference is always made to Western colonialism. What about Eastern and other forms? Many parts of America were colonized at one point or the other. Weren’t they? The same with Europe, Asia, and Oceania. But it is only in the case of Africa that there is an overemphasis on Western colonialism. Incidentally, many African scholars have unwittingly joined in explaining Africa through the lens of colonialism, western colonialism.

The fixation on colonialism is not without a reason. I attended an African studies conference some years ago and someone alluded to a comment by a Western scholar, that regarding Africa, before colonialism, there was nothing. There was nothing? I was shocked to hear that comment. Look, that I do not know or nobody knows about a period in history, does not mean that there was nothing. Is it not better to say I do not know than to make such a dimwitted statement? What applies to Africa, applies to other places in the world. There are stages in their histories nobody knows what happened. Or what is known is patchy. That should not be a reason to say that there was nothing.

One issue that engaged attendees was the meaning of ‘decolonizing’. What does it mean to decolonize? Some define decolonization as removing or undoing colonial elements and influences. And if that is the case, what do we remove or undo? And who does that and Why? how do we undo the Western colonial linguistic influence? What about the eastern and other colonial elements? Is it possible or feasible to remove or undo all colonial influences? By the way, is religion or secularity as introduced to Africa decolonized?

Some participants argued that decolonizing secularity implied going back in time before colonialism. So, how far can we go and why? In the process won’t we go back to that time “when there was nothing?” Can’t we decolonize without returning to the past? Can’t we decolonize looking forward and not backward? Is religion or secularity not an embodiment of layers of influences over the years? If we were to peel off these ‘colonial’ elements, what would be left? Some propose a return to the indigenous forms of secularity or religion as the case may be. The question is this: What does indigenous mean? Who defines or determines it? Is the indigenous the same for all? What is considered indigenous to South Africans may not be to Kenyans, Nigerians, or Malians. What is considered indigenous in a part of Nigeria may be a legacy of the colonial influence by another part of Nigeria. So what is indigenous to Africa is not monolithic and regionally applicable.

That leads me to another controversial issue that came up at the workshop, which is, one secularity or multiple secularities. Some of the participants especially those from the Department of Religion, at the University of Cape Town were of the view that there was one secularity, that is the western secularity is manifesting in other climes, in different forms. While other participants from Europe leaned towards the notion of multiple secularities highlighting forms of distinction and differentiation between religion and other social domains across cultures. Although secularism or secularity is Western in origin, what the concept represents manifests in other cultures and societies. Secularities predate Western secularity or manifest and feature in ways that do not fit into or align with Western secularity.

As I noted earlier, there have been colonialisms before Western colonialism. There have been secularities before Western secularity. Although Western colonialism brought the influence of western religion and secularity to bear on various cultures and societies, the colonial encounter does not negate the social differentiation of religion and other domains in these societies. It is only in seeing or articulating secularity in its multiple forms that these situations, dynamics, and intersections could adequately be captured. So, the concept of multiple secularities has enormous explanatory power. It is useful and helpful in highlighting the social distinction of religion and other domains in cultures and societies beyond the West.

For instance, western missionaries introduced christianity and the Christian god to Africa. What we have is one Christianity or Islam manifesting in different forms. Africans have adapted and reinvented the Christian religion over the years, hence the notion of African Christianities. Again while western Christian missionaries introduced Christian religion or religiosity, they did not introduce religion. religiosity, or the idea of god. There are other religiosities apart from and beyond Christianities/Christian religiosities. There are other gods and deities beyond the Christian god/deity. I think the idea of multiple secularities or multiple religiosities has much more descriptive value.

Another issue that came up at the event, not surprisingly so, was apartheid. One of the presenters analyzed the song, Senzeni Na (What have we done?) to buttress his point. I have never heard of the song. I didn’t know its relevance to the anti-apartheid struggle. In the course of the discussions, it was noted how other Africans including Nigerians are not conscious or sensitive to the pains of apartheid. I noticed from the expressions of some South Africans at the meeting that they were not happy with the nonchalant attitudes of Nigerians towards their experience. I believe that black South Africans are right to feel that way. The apartheid was a tragic experience that still hurts blacks in contemporary South Africa. The painful memories won’t quickly go away. Black South Africans should also understand that Nigerians have a different history and experience. They should also not forget that the Nigerian and other African governments contributed a lot to the anti-apartheid struggle. Nigeria supported Nelson Mandela and other heroes and heroines of the struggle.

Many South Africans do not relate to the tragedy of the Rwandan genocide as Rwandans do. They do not relate to the pain and trauma of the Nigerian civil war. In meetings and conferences, they treat these experiences and encounters lightly because these experiences were not a part of their history. As I noted during my conversations with some of the attendees, while I appreciate the pain and trauma of apartheid, Black South Africans must learn to move on because as they say in the Igbo language, Nke chi ka, meaning, the one yet to come, the future one, the one that belongs to tomorrow, is greater. The greatness of South Africa does not lie in the past but in its tomorrow, in its future. It does not mean that we should not refer or draw from the past. We should and we must. But South Africa is not returning to those days when Senzeni Na was sung. The country is forging ahead and moving towards a better and more glorious future.

This song provides a thrust for this forward and onward movement. It highlights the challenges that South Africans face and are facing. But more importantly, this song codifies the pain and suffering of all humans because all oppressed people everywhere; all who suffer persecution within and without South Africa are singing, Senzeni Na.

Igwe, PhD,  was a co-convener of Decolonizing Secularity in Africa, Stellenbosch, South Africa, 9–13 December 2024.

By Toyin Falola

Our university is now an adult at 20!

About twenty-two years ago, the vision to redefine the frontiers of private education in Nigeria led to the conceptualization of the idea, which birthed a new direction for education. The thoughts and projections of like-minded educators and academic experts led to the establishment of Lead City University (LCU) as a beacon for progressive education in Nigeria. This development came when access to higher education was limited by rigid institutional structures and to federal, state, and a handful of private institutions.

At inception, LCU was envisioned as an academic environment that was expected to balance flexibility with skills and academic excellence. On this note, the university became fully operational in 2005, having scaled through necessary procedures for establishment. Since then, the university has positioned itself as an institution willing to break conventional norms by offering programs that blend theoretical learning with practical application. The goal was clear—to bridge the gap between academia and the real-world demands of the job market, ensuring that students graduated with certificates, competence, and confidence. Hence the word “enterprise graduate”.

Two decades later, Lead City University has become a household name in private tertiary education in Nigeria and earned the trust of parents, guardians, students, and the education community. From its humble beginnings with two campuses around Jericho and Challenge areas of Ibadan, the University has metamorphosed to its current state, reflecting the institution’s journey of ambition, resilience, and a commitment to continuous improvement. To reiterate, the university’s distinct blue, white, and pink colors symbolize the institution’s values for knowledge, human development, creativity and prestige, and excellence. At the same time, the university’s emblem, which depicts a fusion of knowledge, self-reliance, and technological orientation, is not just a design but a representation of LCU’s enduring promise to its students in equipping them with the tools they need to navigate life’s complexities.

In its formative years, Lead City University set itself apart by adopting an academic model that was both innovative and inclusive. Unlike conventional universities that adhered to a one-size-fits-all approach, LCU introduced learning structures that accommodated working professionals, non-traditional students, and young scholars eager for a more practical learning experience. This unique flexibility over time has attracted a diverse student population, making the university a melting pot of ideas and aspirations.

Significantly, and with every sense of humility, it is worth mentioning that the academic offerings at LCU have grown in milestones over the years. What started as a modest selection of undergraduate programs across the two campuses has expanded into a comprehensive curriculum spanning disciplines such as Business Administration, Law, Engineering, Social Sciences, Computer Science, and Mass Communication. More recently, the university reached a significant milestone with the approval and accreditation of its Medical and Health Science programs, including Medicine and Surgery, Pharmacy, and Physiotherapy.

These additions have broadened the school’s academic reach and cemented its credibility as a serious player in Nigeria’s higher education landscape. This has brought much credence to the school, its parent body, and every stakeholder within its system. This is because achieving accreditation for these highly sought-after courses required a high-level strategic investment in infrastructure, faculty recruitment, and curriculum development. The intensity of these has further proven LCU’s unwavering commitment to quality education.

Beyond the classroom, LCU has been at the forefront of promoting an education system that extends beyond academic achievements. It is an apparent recognition that learning should not be confined to lectures and textbooks. To achieve this, the university has integrated entrepreneurship programs, skill acquisition initiatives, and industrial partnerships into its curriculum as a proactive measure for students to withstand today’s competitive job market, where traditional employment opportunities are increasingly fizzling out. It is a welcome development for a 21st-century school, as graduates need more than theoretical knowledge. They need adaptability, innovation, and more practical experience to fit in. It gladdens the heart to know that LCU understands this reality and has taken deliberate steps to ensure its students are equipped with these critical skills.

A defining aspect of the university’s impact over the past two decades has been its emphasis on accessibility. The tradition before was that private universities in Nigeria were often perceived as elitist due to their tuition costs and the social class that enrolled. At one point, there were similar issues with enrollment, as many were not convinced that it was a school their wards could attend.

To mitigate this, LCU has consistently worked to change the narratives by providing scholarships and financial aid to deserving indigent students. These scholarships, awarded based on merit and financial need, remind the institution of its commitment to inclusivity. These opportunities have been life-changing for many students who might have otherwise been unable to afford higher education. By ensuring that education remains within reach for those who need it most, LCU has once again demonstrated its commitment to shaping futures.

Looking at the trajectory and quality of academic delivery obtained in the school, one cannot salute the decision to have a well-grounded faculty. Faculty development has been another cornerstone of LCU’s success. After all, an institution is only as strong as the quality of its educators. Hence, there is a deliberate commitment to recruiting experienced lecturers, researchers, and industry professionals for its academic team. Over the years, the university has built a faculty that blends theoretical expertise with real-world experience. This approach ensures that students are not just taught from textbooks but are mentored by individuals who have made significant contributions in their respective fields. By fostering an environment of mentorship and academic research, the university has maintained high teaching standards, preparing students for professional and educational pursuits.

The physical transformation of Lead City University over the past twenty years is also worth noting. The university, which began with a modest campus, has since expanded into a thriving academic hub, complete with modern lecture halls, state-of-the-art laboratories, well-equipped libraries, and recreational facilities embedded in an architectural design that reflects a blend of tradition and modernity, creating an environment that is both inspiring and conducive to learning. These infrastructural developments are a testament to the university’s long-term vision to make learning conducive in a friendly atmosphere.

However, LCU’s journey has not been without challenges. Like all private institutions, it has had to navigate the complexities of Nigeria’s educational sector, including regulatory policies, economic fluctuations, and the evolving expectations of students and parents. For instance, the unpredictability of the country’s economy has often made financial planning difficult for the institution and its students. Yet, through strategic planning and resilience, LCU has continued to evolve, adapting to changes while maintaining its core mission.

The role of technology in education has also become increasingly significant in recent years, and LCU has recognized the need to integrate digital learning into its academic framework. The COVID-19 pandemic disrupted educational systems globally and became a wake-up call for institutions to adopt more technologically driven learning methods. LCU strengthened its digital learning infrastructure, enabling students to continue their education remotely. The university’s investment in e-learning platforms, virtual labs, and online course delivery models reflects its readiness to embrace the future of education.

At one point, the university displayed mastery of digital tools to drive enrollment. This was in the wake of low enrollments, especially as very few citizens of Oyo State see the school as a prospect. During this period, the university had a large number of its students coming from outside the state. In response, the dedicated marketing teams deployed various traditional and digital tools, effectively utilizing social media, newsletters, and email marketing to achieve outstanding results. This is but a display of innovative thinking by a core department in the school.

As Lead City University celebrates its 20th anniversary, it is at a critical juncture that demands an even more significant commitment to innovation, research, and global academic engagement. The next phase of its journey will undoubtedly require a stronger emphasis on technological integration, expanded research initiatives, and deeper collaborations with local and international institutions. The university has already laid a strong foundation, but the challenge is to build upon it, ensuring that the next twenty years bring even more outstanding achievements.

Lead City at 20 is not just a celebration of longevity but a testament to the power of vision, perseverance, and growth; from a promising idea to a respected institution, LCU’s story is one of transformation and impact.

Looking ahead, the university must continue to evolve, keeping pace with global academic trends while staying true to its mission. Whether through the expansion of its research capabilities, increased industry collaborations, or the continued development of its students, LCU’s future is filled with possibilities. The past twenty years have been remarkable, but the next two decades hold even more significant potential.

For students, alums, faculty, and stakeholders, Lead City University is more than just an institution—it is a community, a movement, and a legacy in the making. As the university steps into the future, it does so with the same ambition and resolve that fueled its inception. The journey is far from over; in many ways, it is only just beginning.

. Falola is Professor Emeritus in the Humanities Lead City University.

By Toyin Falola

People who are well-grounded in understanding the operations of the universe would quickly tell anyone who cares to listen that life is about words, signs, and symbols. Individuals in this category do not suddenly come to that knowledge midway through their life’s journey but through experiences, exposure, and study.

Regardless of their cultural identity or ideological mindset, everyone would accept that many things that happen in life are circumscribed by universal signs and symbols, which ordinary or inexperienced people may not easily understand. For example, where people are born and the environment where they grow up are vital signs that sometimes determine the trajectory of their life journey.

These things constitute what should be called signs because where we are born, and the environment where we grow up is crucial in shaping a few things in our lives, especially how we see the world or how we socialize in it, leading to the manner of which we negotiate the unfurling activities. More importantly, one’s lifelong destiny is often shaped by confident choices that humans make, especially the choice of what career path to follow or one’s ambition concerning one’s intellectual evolution. Professor Badejo’s signs and symbols of greatness are easily unmasked by his life’s series of activities, especially his career choices. Anyone expert in political science and law should excel in what they do, except if they do not have enough discipline to see themselves through.

The world has long cultivated the habit of celebrating individuals with outstanding contributions to the human world, and it is no coincidence that Professor Badejo falls into this category. The signs have always been there that an individual of his intellectual strength and persuasion cannot but contribute significantly to the straightening of things in a chaotic world, particularly in their conviction that as the world operates today, issues and activities are not orderly or in a right direction to guarantee collective advancement.

It cannot be overemphasized that every moment in human history is always dotted with a fair share of critical problems that often demand outstanding individuals’ precocious ideas and creative ingenuity. Professor Badejo is a shining example of the quest to make the world a better place. His foundation in the legal profession is deliberate, for he understands early enough that people who would dare the devil in today’s global society must understand the operations of their activities and predict human steps. This way, they can make timely decisions that would change the tides of things for the good of everyone. As already implied, the world always faces a fair share of its challenges because there are individuals who are blessed to solve issues using their intellectual strength. As a professor and a professional in legal affairs, Badejo is very grounded in dissecting international issues so that people can have a proper overview of the interplays of power and contestation in the global community. In other words, if you intend to take advantage of the vulnerable systems of the world, people like Badejo would be there, reminding you of the atrocities sparked by the parochialism of your ambitions.

It is exciting to discover that Badejo has profound knowledge of political science, which places him in good condition to understand political figures’ operations, intentions, and inclinations toward whatever actions they embark on. It, therefore, makes it more rewarding for him to use his intellect to redefine public relations through political insights so that the human world will attain progress and sustain the one they have already accomplished. That Badejo has worked in different places, especially in international locations, using his educational insights and professional skills to improve the conditions of the world speaks highly of his dedication to making an indelible impact.

I cannot state enough how vital Badejo has been. As indicated, the signs that he would make such accomplishments exemplify his career choices. While we cannot deny his commitment to such ambitions, we cannot understate how he has dedicated himself to getting the best from his knowledge. We, therefore, cannot undervalue his dedication to academic engagements, as that forms the basis of his intellectual advancement today―one which continues to brighten his life in tremendous ways. At the international level, he has served in different capacities; the summary is that he was either contracted to use his wealth of experience to save the day or use his professional expertise to provoke a change.

His efforts in community development services, especially in his involvement with the international community or non-governmental organizations, have always demanded his intellectual support. This cannot even overshadow his contributions to building the world’s human capital. It is interesting to state that Professor Badejo is a teacher who has made substantial contributions to knowledge generally. Apart from being a seasoned researcher, he has always been dominant in teaching, producing a sizeable fraction of students who underwent tutelage under him. This explains why many people can attest to how profoundly this scholar has redefined how they see the world and the things in life. Teachers hold a good place in our collective lives because they sacrifice very much to mold people’s minds correctly.

Badejo belongs to the class of educators who make incredibly critical efforts to improve Africa. He has painstakingly conducted research to study different issues, especially in areas of political science and, by extension, the legal profession. His success is significant, and he is enthusiastic in his endeavors. I should inform you that although the activity of teaching is conventionally seen as restricted to the four walls of an institution, it, however, transcends such conceptual location; teaching is what we do when we enlighten groups of people, communities of learners, and class of individuals to impact them or provoke them to change socially.

It gets more enjoyable when you know that Badejo has made an invaluable impression on us all with his solid academic publications, from which many of us today learn. In 2024, Badejo published an exemplary work titled Nigeria Corruption Perception Data. Apart from the fact that this work produces an objective overview of how the country is perceived by its citizens and the world generally, it is also an indictment of the political class about how they manage the systems and institutions in the country, thereby affecting Nigeria’s political and economic destiny in some ways. One who knows Badejo knows that such academic engagements increase his adrenaline because it will use his intellectual expertise in that domain and allow him to present his thoughts or ideas to the people. He has consistently revealed to the world the undergarments of Nigeria’s political systems, especially how it has become vulnerable in the hands of the few who control it. In what manner and character does one explain the problems of unbridled leadership compared to how neocolonial Nigerian leaders have particularly (mis)managed the country’s available resources, demonstrating their myopic imagination about the future? Issues like this are always given the necessary attention, and it explains how Badejo addresses fundamental issues, not the periphery.

Perhaps because of his intellectual depth, he has consistently produced respectable works on African democracy, using the Nigerian situation as his experiment laboratory. On many occasions, he has suggested to the political elites that they should make conscious efforts towards transforming Nigeria’s democracy and save it from whatever problems it may face. He takes this position, knowing that it is the freedom highlighted by democracy that is fundamental to the creation of a functional society, which would produce the necessary atmosphere in which people can grow. He understands that although democracy may have internal failings and even complications that could be a threat, especially when mismanaged, it remains the only avenue through which divergent thinking can be amplified so that the best ideas and approaches can be born. Such an individual cannot but be celebrated and even appreciated for their invaluable contributions to the human world. They have paid their dues and thus would always be accorded royal treatment, for their voices remind us of what we should be as a collective and not what our impulses want us to be.

On May 15, 2025, I will offer an in-person tribute and a lecture in his honor.