Opinion
What Is Our Understanding Of Modern Nigeria? – Reflections On A Book Presentation
Published
3 years agoon

Toyin Falola
Thursday, November 18, 2021, will go down in history as one of the most intellectually fulfilling days I have seen in a long while. To some, that may come across as surprising, given that I provided little to no direct intellectual input at the presentation of my most recent book, Understanding Modern Nigeria. I made not a single contribution to this great event, but then realised I had made much indirect intellectual input, seeing as the reason for the gathering was yet another of my books. It is said of the wise that they do not always give or contribute. Sometimes, they take a seat away from the spotlight to observe the flow of discourse and fire up their wealth of knowledge. This was the position I took on November 18, when eminent scholars and concerned Nigerians from all over the nation journeyed down to Trenchard Hall, in the ancient city of Ibadan, my source and pride, for the presentation of the latest product of my intellectual repertoire.
I have written many books, hundreds of them, so much so that writing a new book should not come as a means of lasting reflections. Yet, it is. Weeks after the book’s presentation, I am here, putting words to a white background — writing yet again. What is special about another published book that, for a long time, it takes the centre of attention of the author who has written hundreds of books? Understanding Modern Nigeria is special to me, and the book presentation more than reinforced my belief in that.
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In writing Understanding Modern Nigeria, I sought to do several things, one of which is to spark the flame of discourse among Nigerian intellectuals. What begins with a small group of intellectuals will spread to other members of the society till the flame is ubiquitous enough to elicit stronger reactions. Understanding Modern Nigeria was not written as just another book, and I did not expect it to be received or regarded as such. Therefore, I was joyous to see the form that the maiden reception of the book took.
It is the joy of any development-oriented author to have other people analyse their works and extensively explore the topics they have touched. For books are not only written to inform and educate but also to spark conversations and rouse the spirit of engagement and solution-proffering conversations. This was the atmosphere created on November 18 at Trenchard Hall, University of Ibadan. The book presentation was like an onion, with several layers of revelations for me. I am sure it was the same for the attendees – for those who were physically with us and those who were virtually present.
A man is lucky if he is surrounded by capable people who can and would ensure that concrete plans are implemented even in his absence, and I am lucky. I was privileged to have Prof. Adesina of the Department of History, University of Ibadan, as the Convener of the book presentation of Understanding Modern Nigeria. He worked with a wonderful team who were my eyes and hands in Nigeria; people I could rely on to hit the ground running and put things in place for the success of the book presentation. Prof. Adesina keyed into the vision of the book since the day he got to know I had it in the works, and he remained unflinching in his support.
Prof. OBC Nwolise is one of the most brilliant minds I know, especially when it comes to analysing political issues and trends. I could not have asked for a better critic and keynote speaker at the presentation of Understanding Modern Nigeria. Prof. Nwolise read the book with the mind of a learned Nigerian, truly ready to understand and help others understand modern Nigeria. And the result of his rigorous and painstaking course through the book is the beautiful presentation he made on Thursday, November 18, 2021. It is often said that no book is ever complete before it is published, for no matter how meticulously the author dedicates time to finish the work, post-publication clarity will reveal some additions that could have been made. The cerebral scholar, Prof. Nwolise, came with a basket full of comments and insights to the book presentation, and many of them have caused me to reflect and consider different possibilities. I thoroughly enjoyed his analysis of the book, particularly his examination of each aspect. Indeed, one day soon, we should have a conversation on our divergent perspectives about Nigeria.
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Such valuable contributions that Prof. Nwolise made to the discourse include his comments on the absence of dialogue, the non-recognition of the Nigerian Police as the lead agency for internal security, and the disregard for education and true learning in the Nigerian space. These three problems are truly among the biggest impediments to the nation’s attempt at progress. Sadly, the people at the helm of affairs in Nigeria would rather resort to brute force than involve dialogue, thereby overriding the democratic powers of Nigeria as a free entity. Hopefully, the recent happenings and revelations will spur the leadership to follow the right path so that this entity will retrace its footsteps from the steep precipice of an anarchical abyss.
Likewise, it is saddening and even dangerous that Nigeria has no counter-culture for its large and ever-growing youthful population. There is no grooming for the youth, and they live in the shadows of the adults until they reach full adulthood and find themselves in the corridors of power, ill-groomed. Prof. Nwolise’s insight at the book presentation has helped to broaden the scope of my recommendation regarding the handing over of power to the youth. If we are to hand over power to the youth, we must first consider if they are ready, and can the youth be ready if we do not groom them or make provisions for self-grooming? In addition, there are no adequate provisions for the development of human resources in Nigeria, as opined by the learned Prof. Nwolise. Nigeria is churning out millions of graduates to its workforce and corporate space, yet these graduates underwent little to no human resources development and capacity development while in the higher institutions of learning.
I am also grateful to Prof. Olufunke Adeboye — historian par excellence. Prof. Adeboye is so unassuming that you would hardly be able to tell that the soft-spoken academic is a well-read and widely published African history researcher. It is amazing to see that we share similar research interests. I appreciate her insights into yet another way to explore the book, Understanding Modern Nigeria. I am particularly marvelled by how thoroughly she understood the thought processes and considerations that led to the writing of the book. It was wonderful to listen to another person read out insights that perfectly aligned with my thought processes on why I wrote the book.
Understanding Modern Nigeria is a personal contribution to the body of work on the Nigerian entity, as well as a call on other intellectuals to join the discourse, first, at the book presentation, and perhaps later at their individual writing desks, with books to show as products of their intellectual labours. Prof. Adeboye’s analysis was a fulfilment of one of the major reasons I wrote the book, and I am grateful to have sat in the hall that day to listen to her.
Notably, Prof. Adeboye suggested comparative studies as a means of seeking solutions to the Nigerian conundrum, which I consider a novel idea. She urged everyone to find countries that have had problems similar to Nigeria’s and see if the strategies they applied to their problems can be adopted or modified to solve Nigeria’s problems. I also got a valuable suggestion from her. It would indeed serve to the betterment of the country to make an abridged version of the book that would be easier to consume within a smaller timeframe.
The book presentation had two phenomenal keynote speakers, but it would have been nothing without the other sixteen participants who joined these two professors to form two panels. Thus, it is reasonable to say that the discussion on understanding modern Nigeria started from the book’s presentation. I am grateful to the panelists and panel moderators. To the panelists who spoke on ethnicity —Edmund Obillo, Prof. Ayo Olukotun, Prof. Remi Aiyede, Dr. Nathaniel Danjibo, Prof. Michael Afolayan, Prof. Jide Owoeye, Prof. Akin Alao, Oluwaseun Sanwo Olu, and Kunle Afolayan — I say thank you for your immense and unreserved contributions to the now continuing discourse on ethnicity in modern Nigeria and the factors that influence how ethnicity and ethnic politicization plays out in the Nigerian space.
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To the panelists on democracy and development — Seun Akinola, Prof. Tunde Babawale, Prof. Adigun Agbaje, Dr. Festus Adedayo, Prof. Francis Egbokhare, Prof. Jumoke Yacob-Haliso, and Precious Ibeh — I am indebted to you all for gracing the occasion and also making valuable inputs that have proved that we are ready to understand modern Nigeria and foster more conversations about Nigeria’s challenges. I am sure that the members of the audience had an intellectually stimulating and enlightening moment, and this is further proven by the overwhelming number of comments and messages that I have received since the book presentation.
If anything, this book presentation is an opening to an endless possibility of ways through which we can interrogate the problems of the Nigerian state, with a view to solving the country’s problems. Can things veer away from what they look like currently? Yes, it is possible, and based on this, we will continue to interrogate these issues.
Falola is a Nigerian historian and professor of African Studies. He is currently the Jacob and Frances Sanger Mossiker Chair in the Humanities at the University of Texas at Austin.
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Opinion
Stellenbosch: Senzeni Na And Decolonizing Secularity In Africa
Published
1 day agoon
March 11, 2025
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.
Opinion
Commonwealth Day 2025: Together We Can End Witch Hunts And Ritual Attacks
Published
1 day agoon
March 11, 2025
By Leo Igwe
As we mark Commonwealth Day 2025, the Advocacy for Alleged Witches protests witch hunts and ritual attacks in Commonwealth countries, and the refusal of the Commonwealth to speak out against these abuses. In many parts of Africa, Asia and Oceania witch hunting is not a thing of the past but an ongoing wave of abuses and violations. In Commonwealth countries such as Ghana, Nigeria, Kenya, Papua New Guinea, persecution of alleged witches rages with force and ferocity. In Ghana, witch persecution results in the displacement of accused persons who then flee to some make shift shelters known as “witch camps”. Those who could not flee to these places like Akua Denteh are murdered in cold blood.
Witchcraft accusation is a form of death sentence for the accused and accused people are sometimes extrajudicially killed despite existing legislations in these countries. Witch trials take place in many countries of the Commonwealth. Trial by ordeal and jungle justice are meted out to the accused. Some weeks ago, an elderly woman who had dementia was accused of witchcraft and beaten to death in Nigeria. In Malawi, alleged witches are stoned to death. In Zambia some political opponents suspected of trying to kill the president using ‘witchcraft’ are standing trial at the state court. Alleged witches, mainly women, children and people with disabilities are attacked, banished, lynched, buried alive or tortured to confess to the ‘crime of witchcraft’.
Witch hunting persists because many countries and groups of countries like the Commonwealth have refused to speak out against these atrocities. The Commonwealth should break its silence on witch hunts and ritual attacks in member countries. It should join the UN in condemning these horrific abuses. The Commonwealth should add its voice to this campaign. It should highlight witch persecution and witch hunting during its meetings and summits. It should call for an end to abuses linked to witchcraft beliefs and ritual attacks. The Commonwealth Day should be an opportunity to recommit to ending this menace. It provides a platform to rally all countries against these violations. No nation should be left behind in the quest to make witch hunting history around the globe.
Together we can end witch hunts and ritual attacks in Commonwealth countries.
Igwe, PhD, directs the Advocacy for Alleged Witches.

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.
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