LEADERSHIP IN PRECOLONIAL AND POST-COLONIAL IGBO SOCIETY

Leadership amongst various peoples and cultures begin with conferment of authority and authority
gives power to a leader to start engaging in acts of leadership. Authority to lead could be given
through election, selection, appointment, ordination, superiority, seniority, or could also be taken
by force through might. Over the years leaders in various fields have emerged through one of these.
It could be either religious leadership, political, socio-cultural, or even organizational leadership.
In a bid to discuss the conferment of authority within a cultural space, let us take a look at the Igbo
society in a jiffy. A descriptive presentation of Igbo society holds that:

The Igbos are traditionally predominantly farmers and traders. The

area traditionally occupied by the Igbos has been defined as the
Igbos culture area, where they live in groups of patrilineages
(Umunna) which are hierarchically arranged. Patrilineage of
various levels and origin form villages, and groups of villages form
towns (Obodo). Recent studies show that these towns have been
peopled by nine major migrations, beginning before AD 900 and
continuing into the beginning of this century.
The Igbos are grouped into five sub-cultures, the southern Igbos
centered around Owerri – Ngwa have the distinctive cultural
features of the absence of elaborate title and mmuo societies and the
presence of Mbari Temples. The Northern Igbos are centered around
Nnewi, Nri, Awka, Nsukka. Their distinguish features are the Ozo
title and an elaborate ancestor temple system, Ohu. The distinctive
features of the eastern Igbos comprised an elaborate age – grade
system and inheritance through the male and female lines. Among
them are the Aro who are patrilineally organized. The North-Eastern
Igbos has a distinctive house, title system and an ancestor cult
associated with graves. The West – Igbo are characterized by having
either a centralized kingship authority superimposed on hierarchies
of patrilineages as in Agbor, Aboh, Oguta, Okwashiugwu or a
gerontocratic centralized system as in Ibusa and Okpanam. 1
In discussing about authority in Igbo leadership, we have to distinguish between leadership in Pre-
colonial Igbo Society and Post-colonial Igbo Society
i. Leadership in Pre-colonial Igbo Society

Politically, the Igbo leadership has changed a lot since the time of the colonial masters. The pre-
colonial Igbo leadership is not the same with the post-colonial one. Scholars have written copiously

1
Akakuru Ojiugo. C, Nwokedi Chidi I., and Okoli Ezinne, A Critical Approval of the Traditional Leadership Styles
in Igboland, South Eastern Nigeria in IOSR Journal of Humanities And Social Science (iOSR-JHSS) Vol.19,Issue 3,
Mar. 2014, PP 48-52.
about leadership style in the pre-colonial era and found it to be characterized by a kind of
consultative assembly of the Council of Elders since the Igbos had no kings. Kingship was a post-
colonial phenomenon. It is understood that beyond town or village the Igbo has no compelling
traditional “loyalty” to any particular leader. In view of this, Igbos of pre-European era governed
themselves independent of a king under the authority of the Council of Elders.2 This gave rise to
the popular maxim: “Igbo enwe Eze” meaning “Igbos have no king.” Considering this system of
governance, most scholars described traditional Igbo community of pre-colonial Nigeria as a
republican system of government, a kind of representative democracy.
At that time, the peak of Igbo political hierarchy was the Council of Elders which is made of
members of each clan or family head, and titled men preferably Ọzọ tilted men (the most
prestigious title in some part of Igbo land). These reputable titled men were acknowledged for their
transparency in traditional matters and sincerity. Next in the cadre of leadership were the spiritual
intermediaries of the community: chief-priests of various shrines. They were the mediators
between the people, gods and ancestors. They were also the custodians of morality and work
directly with the Council of Elders. Following the chief-priests, were the traditional medicine men
famous for their unique spiritual abilities in solving human problems. The Umunna (male members
of a clan) oversees issues arising from the families and villages respectively while the Umuada
(daughters of a clan) presides over domestic or family matters. The Masquerade is the police of
the community and serves to ensure discipline against offenders or debtors. The Age Grade guards
the community against the enemy’s invasion and also enforces law and order. 3

This above description of a typical traditional Igbo society in the pre-colonial times proves that
authority must have been given either through appointment or selection in the case of the Council
of Elders, ordination in the case of chief priests, and leadership was shared amongst a number of
people. Power was not easily abused since no one person stays at the top and dishes out orders.
Dialogue was often the best way of settling conflicts and discussing about progress. It was a
collective leadership.
ii. Leadership in Post-Colonial Igbo Society

The British introduced the ‘warrant chiefs’ in the Igbo colony. They also introduced what they
called ‘Native courts’ and equally installed chiefs who controlled them by warrant 4, hence the
name ‘warrant chiefs.’ The introduction of warrant chiefs destroyed the sanity of traditional
psychology of Igbo leadership from something democratic to something autocratic, from exercise
of authority to abuse of power, and from leadership to rulership. Usually or often, these warrant
chiefs were installed arbitrarily. In some cases, the villagers forwarded people of little standing in
the community to the British. The warrant chiefs of Igbo land were installed without much recourse
to local traditions of hierarchy and status, without taking into accounts the details of pre-colonial

2
Ngozi Nzenagu, Leadership Styles in the management of Igbo Cultural Heritage in Pre-European Era, in Ogirisi: a
New Journal of African Studies, Vol. 13, 2017, 23
3
Ngozi Nzenagu, Leadership Styles in the management of Igbo Cultural Heritage in Pre-European Era, 28
4
Warrant is a legal document that allows someone to do something, especially one that is signed by a judge or
magistrate.
local political structures. Although, the reasons for this was that the British knew very little about
the pre-colonial organization of the communities which they had brought under control.
At this time, the traditional Igbo society whose political order were culturally and religiously
guided, met a different format of political structure that was purely secular and guided by exercise
of power by one man in authority. The idea of ‘oga at the top’ was thus sold out to the leadership
psychology of the Igbo man, who is right from time known to be bold and self-confident. Thus,
these warrant chiefs held power and used it for their own gain. Their main source of power was
the control of native courts and of labour. By the 1920s, the warrant chief institution had, in many
places become synonymous with greed and corruption, and the British administrative officers were
increasingly aware of this. But the system did not break down before the famous 1929 women’s
war which took place in large areas of south Igbo land and of the Ibibio speaking – areas, future
southeast.
Another major change was the introduction of the traditional ruler system of Eze, Igwe, Owelle,
Obi, and so on. It has been found from studies that Igbos borrowed from Benin and Yoruba tribes
in the formation of traditional ruler leadership system and till today, it is still a problem as to how
this leadership system should be sustained. Whether it will be by selection, election, hereditary, or
appointment is still yet to be settled in many communities. However, conferment of certificates
from the state government commission is one of the recent ways through which conflicts and
controversies bothering traditional rulership have been settled.
With the colonial formation of a national government body which extends influence through the
state and local government to traditional communities, another cadre of leadership emerged in Igbo
land in the likes of governors, local government chairmen, and various other leadership positions
into which people are elected. The major way of giving authority in the post-colonial era has
majorly settled to be either through election, appointment and selection. This process of election
has become common even in appointment of religious leaders and leaders of various organizations.
In this post-colonial era, little emphasis is laid on leadership as a sharing of power amongst other
members of a society, instead, leadership has become more authoritarian, autocratic, arrogant, and
of course, selfish. Leaders at various levels, even in the family which is the smallest unit of the
society glory in exercising power even to the point of abuse. Authority is now misconstrued to be
a warrant to be domineering and oppressive, instead of an opportunity to serve.

JESUS’ SERVANT-LEADERSHIP MODEL AND THE FORMATION OF BETTER

IGBO-AFRICAN LEADERSHIP
Many African thinkers have proposed very beautiful theories that can break the grounds for the
future of a better Africa. One of the most notable of these concepts include Ubuntu. A word from
Bantu language used in East, Southern and Central Africa to represent an approach that prioritizes
humanness and sharing in the community; kind of fraternal living-together and expressions of
compassion, respect, dignity and the other’s welfare. It is in the context of Ubuntu that Mbiti
describes the life of the individual in a typical African community as follows,
 Only in terms of other people does the individual become conscious
of his own being, his own duties, his privileges and responsibility
towards other people… whatever happens to the individual happens
to the whole group, and whatever happens to the whole group
happens to the individual. The individual can only say: “I am,
because we are, and since we are, therefore, I am.” This is a cardinal
point in the understanding of the African view of man5
This African view of man as observed by Mbiti is not far from the Igbo-African understanding of
the human person in the society. Thus, when history of Igbo leadership structure which evolved
democratically as history has noted was interrupted by the colonial master’s government, the result
could best be explained borrowing the words of Chinua Achebe—Things fell apart, because the
center could no longer hold.
It is important to understand that, “The Igbos’ life did not just start with colonization rather before
the advent of the Europeans, Igbos already had a philosophy, established structure of government
which was democratic.”6 They had informal but effective education and technology and preserved
the wisdom of the tribe in proverbs and idioms. We see the Igbo sense of the society and democracy
when they say “Igwe bu ike” (Relations are strength), Agwo otu onye huru bu Eke (snake seen by
one man is python). This means democratic spirit in the pre-colonial Igbo society checkmated
possible excesses arising from unnecessary oppression with seniority, status and achievement. This
is further strengthened by the Igbo’s principle of equity and equanimity which is rightly brought
out in the saying “egbe bere ugo bere, nke si ibe ya ebela nku kwa ya” which means “live and let
live.” This is fundamental in Igbo thought pattern .7 The pre-colonial Igbos doesn’t worship people
rather; they have sanctions against rude people. They accord respect to anyone whom respect is
due, especially for the outstandingly successful. That is why there is a saying “Nwata Kwochaa
aka, O soro ogaranya rie nri” translated as, “if a child washes his hands well, he eats with the
rich”. Igbos value respect for their elders, but they also resent oppression and authoritarianism.
The original Igbo understanding of leadership which the colonialists succeeded in destabilizing
and erasing is that, every Igbo community strives to elect “collective” leaders who function as
partners and colleagues. This is a very important aspect of shared leadership which Servant
leadership model encourages. “Membership and leadership are organic whole, they have influence
on each other. Leadership …resides in the person the members elect and it resides also in the
members (Tell Magazine 1998). That is why it is believed in Igbo Land that “Igbo enwe Eze.”8
But it is important to note that the pre-colonial Igbo society had a loop-hole in the sense that it did

5
J.S Mbiti, African Religions and Philosophy (2nd ed.), Oxford, Uk: Heinemann Educational Publishers, 1989, 106.
6
Akakuru Ojiugo1 .C, Nwokedi Chidi, and Okoli Ezinne, A Critical Appraisal of the Traditional Leadership Styles
in Igboland, South-Eastern Nigeria in IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 19, Issue
3, Ver. IV (Mar. 2014), PP 48-52 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org
www.iosrjournals.org 48 | Page
7
Akakuru Ojiugo1 .C, Nwokedi Chidi, and Okoli Ezinne, A Critical Appraisal of the Traditional Leadership Styles
in Igboland, South-Eastern Nigeria
8
Akakuru Ojiugo1 .C, Nwokedi Chidi, and Okoli Ezinne, A Critical Appraisal of the Traditional Leadership Styles
in Igboland, South-Eastern Nigeria p49
not protect the fundamental human right of all its members, equality was not part of its society and
diversity in culture marked the richness of its territory. Therefore,
However, democratic, inner structures of pre-colonial Igbos
communities were far from egalitarian. Igbo society had its slaves
(ohu) and cult-slaves (Osu) on the other hand, and it has leaders.
Depending on the sub-cultural area of Igbo land we are talking
about, there were lineage headships, influential age groups, and
powerful titled and secret societies. Some individuals were carrying
the title Eze or Obi, indicating a special degree of influence and
power though not independent of the person and especially, the
wealth it could mobilize. In leadership positions, a common feature
is their high degree of local diversity, in two ways; first, the rules by
which an individual obtained a position differed from place to place.
Second, while certain Igbo communities (especially Nri and
Arochukwu) exerted a certain wide-range commercial or ritual
influence, the leaders even of these communities did not exert direct
power outside of their own community. 9
Of course, this ancient structure of class and inequality was part and parcel of the then world while
the emphasis on fundamental human right is both Christian and a modern principle. But the Pre-
colonial Igbo society has more chances of adopting servant-leadership model than the leadership
structure of the colonial and post-colonial times. The capitalist-colonial masters thwarted the
collaborative mentality of leadership and enshrined oppression, authoritarianism and the
pyramidal structure that has survived till date.
Unfortunately, “the British believed that Africans had to be governed by chiefs, somehow – it was
a very crude vision of indirect rule, but still believed to constitute indirect rule, at least in its early
years” 10 During the colonial times, the British initiated what they called “Native courts‟ and
equally installed chiefs who controlled them, by warrants, hence the name ‘Warrants Chiefs’.
Often, these warrant chiefs were installed arbitrarily. “In some cases, personalities were installed
had been local leaders before, but were often, it was usually an accidental affair. In some cases,
the villagers forwarded people of little standing in the community to the British.” 11
Through history, we could see that the culture of leaving politics for people who are not considered
the best in the society has been a culture that dates back to the colonial times. While the traditional
Igbo society looked at merit and integrity in the choice of leaders at various levels, the colonial
government considered none of that but used whoever was loyal. The traditional society also
contributed by not sending their best to the Whiteman but sent the people of low standing to them,

9
Akakuru Ojiugo1 .C, Nwokedi Chidi, and Okoli Ezinne, A Critical Appraisal of the Traditional Leadership Styles
in Igboland, South-Eastern Nigeria p49
10
Akakuru Ojiugo1 .C, Nwokedi Chidi, and Okoli Ezinne, A Critical Appraisal of the Traditional Leadership Styles
in Igbo land, South-Eastern Nigeria p49
11
Akakuru Ojiugo1 .C, Nwokedi Chidi, and Okoli Ezinne, A Critical Appraisal of the Traditional Leadership Styles
in Igboland, South-Eastern Nigeria p49
since they are not of much use to the needs of then industrious society. Those men became the first
politicians and warrant chiefs. These warrant chiefs held power and used it for their own gain.
Little wonder the entire political system in the current Igbo-African society is annoyingly a game
of selfish men and women with little or no conscience for the common good.
It was therefore, the introduction of this strange authoritarian and pyramidal structure of warrant
chieftaincy, empowered by the native courts that erased the pristine Igbo democracy and replaced
it with autocracy and oppression. This culture of leaving politics for those of low standing has not
stopped in Igbo land and Africa in most cases. More often than not, those who vie for offices and
leadership positions are neither gifted leaders, well educated, nor very skilled. Instead, most of
them are those men and women who proved to be loyal to those in power and through their loyalty
proved to be tough enough to continue the system of oppression and corruption. The upright man
has no chance because he won’t be able to fit into the oddities of the game. Because of this system
of wrong people in leadership which started from the time of the warrant chiefs, three very
destructive ideas sprung among the people, took root in their exercise of authority for leadership,
and messed up the sanctity of Igbo-African Society. They are:
1. Oke Ochicho na Oke mmefu (Materialism and consumerism)
2. Izo Okika na Ike ochichi (Competition for prominence and power)
3. Igosi Nkali na Mmegbu (Exercise of crude inequality and oppression)

These three destructive ideas existed in the mindset of most leaders and members of the post-
colonial Igbo society and each only waited for an opportunity to enrich their generation, express
power and prominence even to the detriment of kinsmen. The Mbiti’s idea of individual, the
Ubuntu idea of the Bantu speaking African tribes, which Igbo pre-colonial society shared, were
long gone. A new society emerged with new social and moral problems which have survived till
today. These destructive ideas gave rise to very principal vices and dispositions which plagues the
Igbo-African communities today. They include:
• Anya ukwu—Greed
• Ntaji anya—Jealousy
• Anya ufu—Envy

Oke Ochicho, which is excessive materialism, gave rise to Anya ukwu (greed) which is a very
cardinal vice. One quickly observes that most leaders and peoples of Igbo extraction and black
nations exhibit this principal vice due to love for material things, and it is traceable to the urge to
prove that one has arrived in the corridors of prominence in the society. Thus, he begins to amass
titles and join various social clubs or groups to show his peers that he has moved steps ahead and
above them, and this introduces unhealthy struggle for prominence and riches— Izo Okika. This
struggle eventually breeds Jealousy and leads so many people who could not meet up with the
standard to either deviate to shameful and inglorious means to meet up or continue to wait for their
turn. Others engage in calumny and gossips to tarnish the image of those on top, while others might
even employ deadly means to kill or pull down the person or persons on top because of jealousy.
In the same terrain, those who have risen in prominence and gathered wealth with power start to
exercise them in such a way that the poor and under-privileged ones begin to be envious of such
top-flight positions and lifestyle. Hence, the dangerous seed of envy spread across the land due to
oppression of the poor and radical show of inequality.
If we travel through the memory lane, we would discover that the colonial leadership structure and
particularly the introduction of warrant chiefs destroyed the integrity of Igbo leadership system.
Perhaps, if that unfortunate interruption didn’t occur, Igbo leadership system would have improved
to become the best democratic structure in the world. The tune changed and so was the dance.
Leadership instead of being an opportunity for service, became a tool for marginalization,
acquisition of generational wealth, oppression of the less-privileged, inclusion of a few and
exclusion of the rest. This has become the problem with Igbo-African leadership and leadership in
most African territories.
It is good to note that, leadership structures developed in the western countries may not be suitable
to other non-western territories such as Africa. It is therefore important that a re-imagination of
African leadership and society is done. Many scholars have proffered ideas and some worked so
well. Ubuntu has worked so well in Post-apartheid reconciliation in South-Africa, it has also
formed the bedrock of Rwandan reconciliation after the horrors of her genocidal history and
current terrific development. Leadership occurs everywhere, among all people and all cultures. We
have seen tribal leadership, which was cruel and often fear-based grow in Igbo land and amongst
its people. This ranges from politicians to traditional and religious leaders of different class.

This is why we are presenting Servant-leadership model of Jesus Christ to the shores of Igbo
leadership. While it might no longer be easy to replicate the political institutions of the pre-colonial
era, it is possible that our leaders can become servants of others after the examples of Jesus Christ
who looked at his followers and disciples as friends and served them as such. A study conducted
by Timothy Brubaker has compared servant leadership behaviors and organizational effectiveness
with Ubuntu related leadership behaviors and organizational effectiveness and both proved
positive as far as Africa is concerned. 12
Servant leadership Model of Jesus Christ will bring four main qualities to the shores of Igbo-
African leadership. They include:
• Service
• Humility
• Equity
• Equanimity

Service: Every day we see posters and flyers designed by prospective leaders and leadership
aspirants advertise the word ‘service.’ They use the word to attract the vote or selection by the
Masses but in truth, only few realize the meaning of what those words really point at. From the
perspective of Jesus Christ, we can understand what service is all about and when we apply it to

12
Timothy A. Brubaker, Servant Leadership, Ubuntu, and Leadership Effectiveness in Rwanda, In Emerging
Leadership Journeys, Vol 6. Iss I, pp 114-147. 2013 Regent University School of Business & Leadership ISSN 1941-
4684.
leadership it makes a wonderful sense. In Jesus’ sense, service means putting the needs of others
first and desiring to make their condition better. It means building other people up through
teaching, healing, feeding and showing them the way to live better. A servant-leader in Jesus’
terms is a pathfinder and committed social transformer.
A servant-leader uses the resources and talents of his people to build a better community for them.
Jesus used the available loaves and fish to feed his hungry followers. He took from the people and
multiplied it and gave it back to them. What we see today is leadership where the leader takes from
the people, multiplies it and sells it to them at very high cost. Our taxes and revenues are used as
weapons of oppression. Therefore, we need servant-leaders who understand that service is
leadership and leadership is service. Oppression is not leadership, it is evil because evil is a
privation of good in the words of St. Augustine. So when service is removed from leadership it
breeds oppression. That we are still backward in leadership is because leadership is still seen from
the warrant chief’s perspective and not from the perspective of service as seen in the servant-
leadership model of Jesus Christ. When a leader accepts to be a servant, he needs a very important
virtue which Jesus Christ bears as a servant-leader—Humility.
Humility: I would like to trace humility from its Latin noun, humilitas, related to the Adjective
humilis, which may be translated to mean ‘humble’, ‘grounded’ or ‘from the earth.’ This is because
it is derived from the Latin word, humus which also means earth. In soil science, humus is the dark
organic matter that forms in soil when dead plants and animal matter break down further, or better
still, decays through the activities of anaerobic organisms. Humus contains a lot of nutrients that
improve the health of soil and contributes largely to the growth of plants.
A good approval of humility is the concept of ‘humanness.’ Being human already makes a request
for humility in the human person because humanity is beautiful to the extent it appreciates and
enhances the beauty in others. It is in appreciating and enhancing the beauty in others, that a human
being becomes a gift and achieves the best version of him or herself. Humility is rooted in the fact
that no human person is complete without others. Hence, it is in being humble and not looking
down on others, that the true meaning of humanness comes out. Humility leads one to discover
oneself within others and allow others to discover themselves within oneself. Humility is not
putting oneself ahead of others, but it is not also, humiliating oneself before others.
Taking the reflection of humility from the idea of humus, we see that humus is considered as part
of the soil very rich in nutrients. Humus is rich because plants and animal matter died to form its
richness, and humus in turn, assists other seeds to grow into plants and bear very good fruits.
Which means, without denying the sacrifice of animals and plant, humus reaches out silently to
the growth of plants and for the benefit of animals. Without plants and animals, there is no humus
and without humus, plants and animals will barely survive. Do we see how important humility is
when it is described as not putting oneself above others or putting others below oneself? It is the
act of recognizing one’s limitation, and relating equally with all men so as to become better through
relationship with them. Humility is opposed to pride which makes one feel he is better than every
other person and as such becomes arrogant and selfish in opinion, in words and in action. The
humus is very humble because despite being very useful, it is hardly celebrated as much as the
trees and animals that depend on it. The human person is supposed to be humble to be able to make
good contribution to the growth of others and that is a pivotal disposition in servant-leadership
model of Jesus Christ.
Humility is not when a person is suffering from low self esteem and always tries to attract self-
pity. It is not when a person is quiet, soft spoken, and introverted that he or she is expressing
humility. It is rather when a person lives in consideration of the rights and privileges of others, it
is simply the act of being unselved, liberated from the consciousness of selfishness and embracing
selflessness. It suffices to say that before one can become humble, one must have developed a
healthy self appreciation and awareness. One must appreciate the beauty he or she is, to be able to
appreciate that in others. If one lacks self-appreciation his effort to become humble lands one to
low-self esteem and his effort to emphasize one’s self leads to pride. Thus, behind every pride is
an ill-treated low self esteem. Behind every low self esteem is a repressed desire for pride.
Jonathan Sacks13 believes that humility is an appreciation of oneself, one’s talent, skills, and
virtues. It is not self-depreciation, effacing of oneself to something higher. More still, Rabbi Pini
Dunner14 sees humility as placing others’ worth as important. When we imagine the mystery of
the universe, the amazing talents in people we meet and hear about every day, we cannot but bow
down our heads and say I am better than no one, I need others and others need me, and in the end
we are all going to meet a common end in the dust of earth. This phrase often attributed to C.S
Lewis summarizes it, ‘humility is not thinking less of yourself, but thinking of yourself less’ 15
On the contrary, Philosophers like Nietzsche view humility as a strategy used by the weak to avoid
being destroyed by the strong. In Twilight of the Idols he writes: "When stepped on, a worm
doubles up. That is clever. In that way he lessens the probability of being stepped on again. 16 This
view is very wrong because it encourages selfishness, over ambitiousness, pride and unwanted
struggle for dominance so as not to be called weak. This view of Nietzsche seems to be the position
of most people in the positions of leadership in Igbo land and across Africa. This idea of weak and
strong remains the problem destroying co-existence in Igbo land. When one conceives himself as
strong and others as weak, one lives, so as to remain strong so that others will remain weak. The
weak are subjected to humiliations that they accept weakness as humility by crying out for pity as
if they are not created beautiful and great, and when giving opportunity to rise, they become proud
to prove to others that they are now strong. Thus, it creates an endless situation of class struggle
and war. There is a frantic effort to emerge a hero, so as to prove a point and the point is: I am
stronger than the rest. Leaders have learnt to amass wealth to intimidate, instead of to build up
others. They fail to realize that their successes depend on how much they are able to build other
people. Because the leaders enjoy more privileges, theirs is to step on others, and the lot of the
people is to ‘double up’ so as not to be stepped on a second time using the illustration of Nietzsche
in critique of humility.

13
Rabbi Jonathan Sacks is an English Orthodox Rabbi, philosopher, theologian and author. Died on 1 Nov. 2020 at
the age of 72.
14
Pini Duner is a British Orthodox Rabbi based in California.
15
https://en.wikipedia.org/wiki/Humility accessed 11 Feb. 2022.
16
https://en.wikipedia.org/wiki/Humility accessed 11 Feb. 2022.
That is why in Nigeria for instance, to speak against the government attracts persecution,
deprivations, if not death from the government. In the post-colonial Igbo land, everyone aspires to
lead or be connected to a leader so as to emerge a ‘big man,’ ‘a big boy or girl,’ and of course cross
the line of poverty through looting of public wealth. A leader who truly understands the meaning
of leadership must first of all understand the principle of humility. It is only when a leader
understands that his son who is studying in Harvard is not more important than the brilliant
homeless kid who is hawking apple along the highways, that he can work hard to create an
opportunity for the homeless child to emerge as much as his own son. This is because the homeless
child might be the mind that will create an antidote to the sickness that might in the future claim
the life of the leader’s son who is in Harvard. It takes humility to understand this, and pride to
overlook it. Therefore, the end to the reign of oppression and pride in Igbo-African leadership
structure is the adoption of humility which is the first disposition of a servant leader, especially as
Jesus Christ preached and exemplified. In the words of St. James, "God opposes the proud but
gives grace to the humble" (Cf. Proverbs 3:34, 1Peter 5:5, James 4:6). Humility leads a leader to
ensure there is a good society marked by equity.

Equity: In our world today, there is a certain advocacy for equality from various angles. The Igbo
traditional society is not an advocate of equality, instead it advocates equity. There is an Igbo
saying that ‘Aka nile ahaghi iha’ meaning that ‘All hands are not equal.’ Therefore, it is not
possible that all the members of a given society will be equal in status, privileges and achievements
but there is need to protect the right of each person no matter their status. Thus, in Igbo society
respect is attainable by being good at what one knows how best to do, and not necessarily by
claiming to be unequal with others. The capitalist economy has already created that mentality of
class inequality but it should be fought realizing that what makes a good society is equity and not
equality.

Equity is just and fair inclusion. An equitable society is one in which all can participate and
prosper. The goals of equity must be to create conditions that allow all to reach their full potential.
This is what servant-leadership model of Jesus Christ will revive in the Igbo society and Africa if
adopted. It will bring an end to struggle to acquire social status and increase the hunger to be
relevant to the growth of the society. Once there is equity, the individuals in a society enjoy
equanimity.

Equanimity: Equanimity is a kind of peace of mind, a certain calmness and composure. This is
what every individual in a society desires when selecting a leader. Every person wants to have a
peace of mind while living in a society despite the toils and hustles that make up life. This
atmosphere can only be created by a servant-leader, who seeks to make life better for others and
labours to build his people to achieve their fullest potentials under the best possible living
condition. We need servant-leaders to create a society where useless anxieties are averted and
peace increased. Jesus created this peace of mind in his followers by constantly reminding them
of their victory over the world, of their potentials if they practice what he teaches and the need not
to be afraid. In the face of hardship and challenges, they trusted in his saving power and Jesus
never failed. Leaders should create an environment where people can lie down and sleep in peace
without fear of high insecurity and mishap. The apostles were less disturbed because they had a
servant-leader in Jesus who was ready to give his life that they may live, and enjoined them to do
same for others.

Until leadership amongst the Igbos becomes a way of service like Jesus did, and until leaders learn
the attitude of Jesus who, though, “existing in the form of God, did not consider equality with God
something to be grasped, but emptied Himself, taking the form of a servant, being made in human
likeness. And being found in appearance as a man, He humbled Himself and became obedient to
death—even death on a cross” (Phil 2:6-8), it will be difficult for maximum development to be
achieved. What this letter to the Philippians brings to the table of Igbo leadership is that to be a
leader one should be ready to lose oneself to the noble task of leadership, ready to empty oneself
and become truly human. Thus, leadership where kings played an important role and where
brutality and oppression was considered to be justified, and classical leadership where leaders lead,
organize, control, divide the labor and manipulate in order to obtain the desired results will no
longer serve the need of our world today after years of evolution of thought and experience.
Servant-leadership is the best way to revolutionize Igbo leadership to become liberation for the
most criticized and persecuted race in the Nigerian space. The more the Igbo man works hard, the
more his efforts are sabotaged by selfishness of her leaders and that is why servant-leadership is a
solution.

LEADERSHIP EXEMPLARS

1. DR MICHAEL IHEONUKARA OKPARA (1920-1984)

My twin brother is a graduate of Economics from Michael Okpara University, Umudike, Abia
State, Nigeria, formerly a Federal University of Agriculture. This school and a host of other
monumental structures like Okpara square in Enugu, a multi-purpose stadium, and more, are all
tributes to a great visionary and selfless leader like Michael Okpara. From 1959-1966 he was the
leader of NCNC and the premier of Eastern Region, when Ahmadu Bello was the premier of
Northern region and Samuel Ladoke Akintola that of Western Region. He was the only survivor
amongst all the targeted premiers during the 1966 coup before the break-out of the civil war in
1967.
He ventured into leadership with a strong vision and plan. He had a functional philosophy called
Pragmatic Socialism17 which Third-World nations at that time were deploying in order to resist
the Western extreme Capitalism and the cruelty of extreme Socialism. Countries like China,
Vietnam, Cuba and so on were already advocating such philosophies which Dr. M.I Okpara
independently implemented in his leadership strategy as the Premier of the Eastern Region.
Okpara’s records were most remarkable in the ministries of agriculture and health. As the head of
the Ministry of Agriculture, his reforms led to a considerable reduction in the cost of food. Okpara
reasoned that Nigeria’s salvation hinged on agricultural revolution. To this end, he acquired and
managed a large farm in his home town, which inspired many Eastern Nigerian leaders to follow
suit. He laid the groundwork for the establishment of farm settlements where young men and
women were trained to become modern farmers. This led to setting up of many farm estates such
as the Colaro and Qua Falls estates in Cross River State. Food was so plentiful that Eastern Nigeria
was able to export three million pounds worth of rice during his ministry. As head of the Ministry
of Health, he was able to eradicate yaws and leprosy and also built new hospitals. He also played
a significant role in the industrialisation of Enugu (Eastern Nigeria’s government seat), Port
Harcourt, Calabar, Aba and Umuahia. He also championed the educational and infrastructural
development of Eastern Nigeria.
Okpara was a typical servant leader because by the end of the War in 1970, he went on exile in
Republic of Ireland till 1979. Upon his return, he had no single house in his village. His close

17
The pragmatic economic policies developed by China, Vietnam, and Cuba do not imply that these nations have
turned to capitalism, and this is a point concerning which many Western intellectuals do not have a clear
understanding. In a capitalist political economy, the market rules. Those who benefit most from the market live in
obscene wealth, separate from the people; while those who cannot provide for their needs are left to their fate. The
rule of the market distorts the political process, in that the elite and the wealthy finance the electoral campaigns and
careers of politicians, who have become adept at pretending to defend the needs of the people while they in reality
protect the interests of corporations and financiers… But the socialism that is the necessary road is the pragmatic
socialism exemplified by China, Vietnam, and Cuba. The necessary socialism is not an extreme ultra-Leftist socialism
that sees no room in the economy for private capital or for foreign capitalist enterprises, or that expects of the people
a level of understanding and commitment that are beyond the capacities of most. Rather, it is a pragmatic socialism,
in which state planning rules; and the plan, with practical and common sense intelligence, defines a role for the
market, in response to the productive requirements of the system and the needs of the people. A pragmatic socialism
that appropriates techniques and strategies from capitalism, giving space to private capital in order to enhance
productivity, and channeling the surplus that private capital generates to pay the social debt and to modernize the
economy. A pragmatic socialism in which the political process is guided by delegates of the people, whose rise to
positions of authority was not driven by money or ideological manipulation. A pragmatic socialism, in which
concessions are made to the materialist desires of the people, even as an exemplary vanguard, formed from the most
committed of the people, demonstrates the qualities of sacrifice, study, and disciplined work. Meanwhile, the state
stands as the director of the economy and as the expression of the political will of the people, whose delegates
constitute the highest authority within the state. (cf. Charles McKelvey, Pragmatic Socialism: The necessary Road in
“The View from the South: Commentaries on the World events from Third World Perspective,” 5/14/2018.
https://www.globallearning-cuba.com/blog-umlthe-view-from-the-southuml/pragmatic-socialism-the-necessary-
road).This is a way to understand what M.I Okpara envisioned in advocating and implementing “Pragmatic
Socialism”
associates and beneficiaries contributed funds and built him a retirement home in his village and
he honourably died in 1984.

2. PROF. DORA AKUNYILI (1954-2014)

I left Kano by bus to Abuja that fateful 1st October, 2011, the day Nigeria was celebrating fifty one
years of independence. Then, I was still a first year Philosophy student in Bigard Memorial
Seminary, Enugu. A priest-friend of mine who flew in from London had invited me to Abuja. I
arrived at Eagle’s Square by afternoon and called the number of the priest several times to no
avail. It was getting dark. I had boarded a night-bus to go back to Anambra State when my phone
rang and it was my priest-friend calling. With a confused emotion of disappointment and sadness,
I reluctantly picked. He sounded so stressed as he persuaded me to sell my ticket and take a Taxi
back to Eagle Square. I did exactly that. When I reached the place I discovered that he had been
detained by the police there, and his phone seized, because a police woman accused him of taking
a picture of her while he probably covered events that were going on at the Eagle Square that
afternoon. I sat on one corner, famished and totally spent, after a horrible day of waiting and
roaming aimlessly on the streets of Abuja with my luggage.
It was not long and woman on Ankara long-flay gown with a matching head-tie entered the
building with her entourage. It didn’t take time and my priest-friend was released and his phone
returned to him. That night, when we got to the house where he stayed, it was due to pay a visit of
gratitude to the woman in question. We drove in convoy with the popular family of the man in
whose house my friend was staying. It was about ten O’ clock in night when we arrived at the
Abuja residence of the same noble Lady I had seen at the police Station. It was then that it dawned
on me I was sitting in the same big and well decorated sitting room with Prof. Dora Akunyili, the
famous former Director General of NAFDAC. Who doesn’t know her? Every Tom Dick and Harry
knows Dora Akunyili and NAFDAC across the country even village women. She was beaming
with smiles and held tightly onto her Rosary beads which she was silently counting even as we all
sat together in the big sitting room discussing. I never uttered a word nor contribute in the
conversation because the personalities talking were ‘big men and women.’ What will I even say?
She had come through to advocate for the release of an innocent priest who is being unnecessarily
intimidated by security operatives. What a compassionate kindliness!
As we were leaving that night, I left with a very high regard for this noble woman with deep sense
of spirituality, right attitude to work, and at the same time friendly and compassionate.

Such were the qualities of an honest, humble but firm administrator. She was a former senior
pharmacologist at the University of Nigeria, Nsukka. Later, she became the South East Zonal
Secretary of Petroleum Trust Fund (PTF). As a staff at PTF, she was given £17,000 for health trip
to United Kingdom (£12,000 for surgery and £5000 for treatment). On getting to the hospital, she
discovered she didn’t require any surgery because there was a wrong diagnosis in Nigeria. She
took the other treatments and returned the £12,000. When the report got to the table of the Chief
executive of PTF then, General Muhammadu Buhari, he was amazed and dropped a note on the
letter given to her “I did not know that there are still Nigerians with Integrity.” Eventually, the then
President, Olusegun Obasanjo heard the report and made her the director of National Agency for
Food and Drug Administration and Control (NAFDAC) in 2001.
Knowing the oddities of fake drugs which has infested the Nigeria markets, that Nigerian drugs
were banned in most West African countries, She fought corruption and counterfeiters of drugs
with an unwavering dedication. Emotions were hurt as heaps of fake drugs were set ablaze each
time the agency went on raid, a scenario that we never witnessed in Nigeria until she came.
Consequently, there were several threats to her and husband’s life. An attempt was made to kidnap
of her son from school but the little boy outsmarted the kidnappers by denying that Dora was not
her mother. There was an attempted assassination on her during which the bullet shot at her pierced
through her hair scarf. Those disaffected elements didn’t relent as they waged war on NAFDAC
facilities. They masterminded the burning of NAFDAC facilities in Lagos, Kaduna, Benin, and
Maiduguri within six days. For all these she didn’t relent. In fact, when the Lagos office was burnt
down by the disgruntled aggressors who feed fat from selling counterfeit drugs, she rallied and
relocated to another place in Ikoyi with her workers and started working under a canopy and plastic
chairs. She made NAFDAC popular and ensured that drug, food and cosmetic products in Nigeria
were up to standard. She increased the number of production companies from 70 to 150 by 2007.
Under her watch, Nigeria became the first developing country to achieve Universal Salt Iodization.
I have curled some of her quotes and guiding principles from an interview she granted to
Innovations for Successful Societies, Princeton University, New Jersey, USA, moderated by
Itumeleng Makgetta, on Friday September 4th 2009 as the then Minister of Federal Ministry of
Information and Communication in Nigeria. They include:

An institution assumes the character of its leadership. Responsible

and honest leadership is critical to the survival of any establishment
or an institution. If the Leader is honest, the people follow, but if the
leader is dishonest, the system get’s destroyed. ~ (Prof. Dora
Akunyili).

She also said:

African leaders need to be sensitized to know that leadership is

critical to the survival of this continent, because without purposeful
and honest leadership, Africa will continue to grope in darkness and
corruption will continue to eat us like canker worm; such that, our
God-given natural resources may never take us to where we are
supposed to be.~ (Prof. Dora Akunyili).

This is the character, attitude and selfless spirit of Dora Akunyili, a true and fearless leader and
exemplar of servant-leadership model of Jesus Christ. She hails from Agulu in Anambra State, and
is married to Dr. Chike Akunyili who was regrettably murdered on 28th September 2021, by
gunmen at Nkpor, in Idemmili North Local Government Area of Anambra State, on his way back
from an event where her late wife received a post-humous honorary award by the Alumni
Association of UNN at Onitsha. His death is a big loss, as Dr. Chike was another embodiment of
servant-leadership in his medical practices. A civil war survivor, who took up the passion to
become a surgeon to save others just like he was saved after sustaining a bullet wound in his skull
during the Biafran civil war. Nigeria was indeed unfair to Dora and Chike but like servant-leaders,
they gave everything to build others and bowed out with shoulders high.

She empowered a lot of people and served till her last drop of energy faded when she was
diagnosed with uterine cancer in 2012 and she died in 2014 leaving the stage so gloriously. Just
recently her daughter Chidiogo Akunyili Parr, has come up with beautiful and inspiring
autobiography of her late mother titled, I am because we are: The Story of Dora Akunyili.

3. MOST REV. ALBEERT KANENE OBIEFUNA (1930-2011)

On the burial of Archbishop Albert Obiefuna on June 21 st 2011, about 50 Bishops and priests
numbering up to 1000 gathered amidst a mammoth crowd of lay faithful to bury one of the most
visionary and saintly servant-leaders of our time. The first Bishop of Awka Diocese (1977-1994).
He later became the Archbishop of the metropolitan See of Onitsha ecclesiastical province (1995-
2003), and a former President of the Catholic Bishops Conference of Nigeria. He hails from
Oraukwu, in Anambra State.

Archbishop Obiefuna was a great leader in all sense of the word; he conceived the strong
foundation upon which the Church in Awka Diocese is thriving till today. He was a man of
compassion, a man of prayer and deep Eucharistic spirituality. As a servant leader, he led his
faithful to the place where he draws his own strength, comfort and consolation in the perpetual
adoration of the Eucharist. The Blessed Sacrament chapel of Eucharistic adoration which has
spread across Nigeria and beyond was his brainchild and spiritual initiative to foster faith and
prayer life amongst his faithful. He empowered his priests, and lay faithful, that till today, many
priests remember him with strong feeling of gratitude for his great leadership vision and
discernment. He is exceptional in discerning the talents of his priests and special in posting them
to assignments based on their best areas of strength and talents.

As the gift of vocation to the priesthood increased, there was an urgent need to decongest Bigard
Memorial Seminary Enugu. He imagined building two other major seminaries in Onitsha
Ecclesiastical Province. When he went to source for fund to achieve this big project abroad, he
was given conditions on how the hostels are to be constructed by the foreign donors, which was
the old fashioned rooms without toilet and bathroom; whereby seminarians used a common set of
toilet and bathrooms at the rear of the hostel floors. Archbishop Obiefuna, understood the need to
build hostels that will enable seminarians to begin on time to prepare for the aloneness, solitude,
and maturity that is required for the task of priestly life. For him, since priests live alone in their
rooms after ordination, it will be good that seminarians begin to face the reality of priestly life
right from the seminary. He sourced funds locally and built Pope John Paul II Major Seminary
Awka for philosophical studies and Blessed Iwene Tansi Major Seminary, my alma mater, for
theological studies of seminarians. He succeeded in separating the Theologicum from the
Philosophicum and thus ensuring that at every level, seminarians are opportune to taste leadership
unlike in Bigard Seminary. In Bigard, the Philosophy seminarians hardly get the opportunity to
lead, until they are at the threshold of ordination as third year and final year theology students.
Thanks to Archbishop Obiefuna, because it was in Blessed Iwene Tansi seminary, that I started
for the first time to learn how to keep a room and live alone. It was indeed a formation fit for our
age!

Towards the end of his earthly life he was diagnosed with cancer of the Larynx. The Priests and
the faithful who heard of his sickness as a retired Bishop were overwhelmed with sorrow and
everyone went on their knees, praying for his miraculous healing. When he feared he would die
on 25th December, 2008, he left a message to be read at his funeral, to all the faithful of the
Archdiocese of Onitsha. In that message, he encouraged those who would be disenchanted that
perhaps their prayers were not answered to rather rejoice, because he believes that greater value
was achieved through their union of prayer, with love. Love, in the sense that all who were praying
for him met themselves in him in a mystical union of love as we do in Christ’s mystical body. He
explains:

Since this ‘Great love’ has been achieved through your united
prayerful love for me, make sure then that you love one another,
because you have met one another in me with your prayers
motivated by love, for as I have said above all who are united to me
with prayers motivated by love are certainly united to one another.
This is how you will realize in yourselves individually, the ‘One All
Embracing Great Love’ of the Mystical Body of Christ.18

This is the language of a servant-leader who embodies the cares and prayers of his people in his
heart and uniting them all to Jesus Christ. He was a religious leader who rose by raising others. To
immortalize him, Awka Diocese named their pastoral and conference center after him with a six
feet statue of him at the place coupled with a host of other monuments in his memoriam.

4. THOMAS ISIDORE NOEL SANKARA (1949-1987)

A fiery Marxist-Leninist, who blasted the West for neocolonialism and hypocrisy, was gunned
down by a hit squad on October 15, 1987, little more than four years after coming to power as an

18
Albert K. Obiefuna, Back Home Alive, (Awka: Fides Press, 2011), 6.
army captain aged just 33. His death is to me another sunset at dawn for his people and for Africa.
Sankara was an army captain when he came to power in a coup in 1983 which was led by Blaise
Campaore.

Sankara declared the objectives of the “democratic and popular revolution” to be primarily
concerned with the tasks of eradicating corruption, fighting environmental degradation,
empowering women, and increasing access to education and health care, with the larger goal of
liquidating imperial domination. During the course of his presidency, Sankara
successfully implemented programs that vastly reduced infant mortality, increased literacy rates
and school attendance, and boosted the number of women holding governmental posts. He pushed
ahead with a socialist agenda of nationalisations and banned female genital mutilation, polygamy
and forced marriages. On the environmental front, in the first year of his presidency alone 10
million trees were planted in an effort to combat desertification. On the first anniversary of the
coup that had brought him to power, he changed the country’s name from Upper Volta to Burkina
Faso, which means roughly “land of honest people” in Mossi and Dyula, the country’s two most
widely spoken indigenous languages.

Earlier in life, Sankara’s Roman Catholic parents wanted him to be a priest, but he opted for a
military career instead. In 1970, at the age of 20, Sankara was sent for officer training
in Madagascar, where he witnessed a popular uprising of students and workers that succeeded in
toppling Madagascar’s government. Before returning to Upper Volta in 1972, Sankara attended
a parachute academy in France, where he was further exposed to left-wing political ideologies. In
1974 he earned much public attention for his heroic performance in the border war with Mali, but
years later he would renounce the war as useless and unjust. He went through several arrests as he
fought to root out bad- government policies before he took over leadership.
Compaoré who was 71 years, fled to exile in the neighboring Ivory Coast since being ousted from
power by mass protests in 2014. In April 2021, 34 years after Sankara's assassination, former
president, Compaoré and 13 others were indicted for complicity in the murder of Sankara as well
as other crimes in the coup. This development came as part of President Roch Kaboré's framework
of national reconciliation. In October 2021, the trial against Compaoré and 13 others began
in Ouagadougou, with Compaoré being tried in absentia. On 6 April 2022, Compaoré and two
others were found guilty and sentenced to life in prison in absentia. Eight others were sentenced
to between 3 and 20 years in prison. Three were found innocent.
This is the interesting but short life of a great servant leader that Africa has never experienced
again. He was a golden heart from heaven, but the world filled with men dark in complexion and
darker at heart, didn’t allow that gold to shine. They killed Sankara but he lives, because servant-
leaders never die.

5. BLESSED JULIUS KAMBARAGE NYERERE (1922-1999)

Julius Kambarage Nyerere (April 13, 1922 - October 14, 1999) was President of Tanzania
(previously Tanganyika), from the country's founding in 1964, until his retirement in 1985. Born
in Tanganyika to a local Zanaki chief called Nyerere Burito, Julius Nyerere was known by the
Swahili name Mwalimu which means "teacher," because of his profession before becoming active
in politics. Nyerere was the first African head of state to retire voluntarily. He stepped down
because he realized that his socialist policies of communal ownership of farms and state ownership
of services were not working.
When in power, Nyerere implemented a socialist economic program (announced in the Arusha
Declaration), establishing close ties with China, and also introduced a policy of collectivization in
the country's agricultural system, known as Ujamaa, which means “family hood or fraternity.”
Nyerere believed that people truly become "persons" within community starting with the family,
then moves into an extended family, and from there into the wider community. Small scale village
industry, similar to M. K. Gandhi's model, was ideal for Africa. Influenced by the Mahatma,
Nyerere was awarded the Gandhi Peace Prize in 1995. That Personhood leads to service to the
community were part of his philosophy. As such, wealth would thus spread horizontally, not
vertically. Although some of his policies can be characterized as socialist, many regard that
Nyerere was first and foremost an African, and secondly a socialist. Despite the failure of his
economic policies, he remained convinced that socialism was the right direction for poor countries
to take. His modest lifestyle added to his moral authority. He was untainted by scandal or by
charges of corruption. Family was central to his concerns. He married Maria Magige in 1953. They
had five sons and two daughters. In addition to political writings, he translated two Shakespearean
plays into Swahili.
In January 2005, the Catholic diocese of Musoma opened a cause for the beatification of Julius
Nyerere. Nyerere was a devout Catholic who attended Mass daily throughout his public life and
was known for fasting frequently

It is good that we look at the life of another servant-leader, who, even though his political vision
and theories did not work out for the economic growth of the country, showed sincerity and
integrity by resigning and giving way for others to try. Leadership is not always about success, it
is also about being honest to know when to give way for better players. The common good and
service is the soul of servant-leadership model and Nyerere qualifies as one. Despite his little
achievements economically; intellectually and culturally, he achieved greatly because his Ujamaa
principles is still a very powerful philosophy which could be harnessed into a working system
some anyday.

Funmilayo Ransome-Kuti (1900–1978) was a distinguished Nigerian activist, educator, and

one of the most prominent women in the history of Nigeria's struggle for independence. She is
widely recognized for her contributions to social, political, and women's rights causes. Here are
some key details about her life and legacy:
Early Life and Education

• Born in Abeokuta, Nigeria, Funmilayo Ransome-Kuti grew up in a family that valued

education and social justice.
• She was one of the few women at the time to receive formal education, studying in both
Nigeria and the United Kingdom. She earned her teaching qualification in England,
making her a highly educated woman in a largely patriarchal society.

Political and Social Activism

• Women's Rights Advocacy: Funmilayo Ransome-Kuti was an advocate for women's

rights and gender equality. She fought for women's access to education and their right to
vote.
• She led the Egba Women's Union, an organization aimed at promoting women's
education and economic independence, as well as addressing issues like the unfair
taxation of women.
• Anti-Colonialism: She was also active in the fight against British colonial rule. Her
activism was part of a broader movement to improve the lives of ordinary Nigerians.

The Abeokuta Women's Protest (1946)

• One of her most significant achievements was her leadership in the Abeokuta Women's
Protest against the British colonial administration and the local Egba rulers. In 1946,
Ransome-Kuti mobilized thousands of women to protest unjust taxes, corrupt
governance, and colonial policies that disadvantaged them.
• This protest marked a pivotal moment in Nigerian history and made Ransome-Kuti one
of the leading figures in the struggle for women's rights in the country.

Legacy and Influence

• Funmilayo Ransome-Kuti is remembered as a trailblazer for women's rights in Nigeria

and for her unwavering commitment to justice and social reform.
• She was the mother of Fela Kuti, the legendary Afrobeat musician, and Bola Kuti, who
later became an educator and activist in his own right.
• Her life and work inspired generations of Nigerian women to continue the struggle for
equality, both in the political and social spheres.

Later Years and Death

• In 1977, Funmilayo Ransome-Kuti was severely injured after being thrown from a
window during a violent raid on her home by Nigerian soldiers. She never fully
recovered from the injuries and died the following year, in 1978.

Recognition
 • Funmilayo Ransome-Kuti’s role in Nigerian history is highly celebrated. She is often
regarded as one of Nigeria's most influential female figures, known for her courage and
determination in fighting for the rights of women and marginalized communities.

Funmilayo's legacy lives on not only through the political movements she initiated but also
through her children, especially her son Fela Kuti, who used music to challenge social and
political injustices

Aminu Kano (1920–1983) was a prominent Nigerian politician, reformer, and one of the leading
figures in the country's history, particularly in the northern region. He is remembered for his
advocacy for social justice, his commitment to education, and his role in the Nigerian political
landscape during the 20th century.

Early Life and Education

• Aminu Kano was born in Kano, Nigeria, in 1920, into a family of the Fulani aristocracy.
• He initially received his early education in Kano and then went to London to study at the
University of London. There, he trained as a teacher, which significantly shaped his later
work in education and social reform.

Political Career and Ideology

Aminu Kano was a key figure in the development of modern Nigerian politics, particularly in
northern Nigeria. He was known for his advocacy for social justice, equality, and his efforts to
challenge the traditional social structures that oppressed the common people.

1. The Northern Elements Progressive Union (NEPU):

o Aminu Kano was a founding member of the Northern Elements Progressive
Union (NEPU), a political party established in the 1950s. NEPU was focused on
promoting the interests of the common people (the masses), as opposed to the
traditional aristocratic elites who had been in power in northern Nigeria.
o The party was a reaction to the dominance of the Northern People’s Congress
(NPC), which represented the traditional ruling class and the conservative forces
in the north.
o Aminu Kano used NEPU to advocate for social reforms, including the expansion
of education and a more equitable distribution of resources. The party was
particularly popular among rural populations who felt marginalized by the
government.
2. Social and Educational Reform:
o Aminu Kano was a staunch advocate for education. He worked to increase
literacy rates and expand educational opportunities in northern Nigeria, which had
historically lagged behind the southern region in terms of educational
development.
 oHe was committed to political enlightenment for ordinary people, particularly
the poor and marginalized. His ideology was centered on social justice, and he
fought for the rights of the working class, women, and peasants.
3. His Role in Nigerian Politics:
o He played a critical role in Nigerian politics both at the local and national levels.
He was a member of Nigeria's First Republic parliament and continued to be an
influential voice during the country's political evolution.
o Aminu Kano became known for his opposition to the conservative and feudal
system in northern Nigeria and was committed to moving the region towards a
more modern, progressive, and egalitarian society.

Contributions to National Politics

• Aminu Kano was a key player in the formation of the National Council of Nigeria and
the Cameroons (NCNC) alongside Nnamdi Azikiwe and other leaders who were
instrumental in Nigeria's move toward independence.
• Although he was not always aligned with mainstream parties, his political influence
extended across the country, and his message of reform and social justice was a unifying
force for many Nigerians, particularly in the north.

Personal Ideology and Influence

Aminu Kano's progressive and socialist views were focused on improving the lives of the
ordinary people. He championed:

• Social reforms: Fighting for the rights of peasants, women, and marginalized
communities.
• Educational reforms: Expanding literacy and access to education for all, particularly in
the conservative and less developed northern Nigeria.
• Economic equality: Addressing the economic disparities between the rich and the poor.

He was a critic of traditional feudalism in northern Nigeria, which he believed perpetuated

poverty and social inequality. He called for a progressive approach to governance that would
give more power to the people, rather than the elites.

Legacy and Death

Aminu Kano died in 1983 at the age of 63, but his legacy as a social reformer and political
activist has endured. He is regarded as one of Nigeria's most influential and respected figures in
the fight for a more democratic and equitable society.

• Aminu Kano International Airport in Kano and the Aminu Kano College of
Education are named in his honor.
• His socialist ideals and pro-education stance left a lasting imprint on Nigerian politics,
particularly in northern Nigeria.
Conclusion

Aminu Kano remains a celebrated figure in Nigeria’s political history, known for his unwavering
commitment to social justice, political reform, and his efforts to empower the marginalized. He
was not just a politician but a visionary who worked tirelessly to create a more just and equitable
society for all Nigerians, especially the working class and rural poor.

Chukwuemeka Odumegwu Ojukwu (1933–2011) was a Nigerian military officer, politician,

and the leader of the secessionist state of Biafra during the Nigerian Civil War (1967–1970). He
is remembered as a controversial and charismatic figure who played a pivotal role in Nigerian
history, especially in the context of the civil war and the struggle for the rights and self-
determination of the Igbo people.

Early Life and Education

• Born on November 4, 1933, in Zungeru, Nigeria, Ojukwu was born into a wealthy and
influential Igbo family. His father, Sir Louis Odumegwu Ojukwu, was one of the
richest men in West Africa and an influential businessman.
• Ojukwu attended Epsom College and Oxford University in the United Kingdom, where
he studied History. His education in the UK exposed him to political ideologies and
ideas about governance that would influence his later actions.

Military Career

• Ojukwu joined the Nigerian Army in 1957 and quickly rose through the ranks due to his
leadership abilities. He was appointed the military governor of Eastern Nigeria in
1966, a position that would later play a critical role in his actions during the civil war.
• He was known for his bravery and leadership during his time in the military, and he was
deeply committed to the defense of his people and the unity of the region he governed.

Nigerian Civil War and Biafra

The pivotal moment in Ojukwu's life came during the political turmoil of the 1960s when ethnic
and regional tensions in Nigeria were at their peak.

1. Background to the Civil War:

o Following Nigeria’s independence in 1960, there was increasing political
instability, particularly between the three main ethnic groups: the Igbo, Yoruba,
and Hausa-Fulani. These tensions worsened after the 1966 military coups,
which led to violence against the Igbo people, especially in the northern regions
of Nigeria. Thousands of Igbo people were killed in what became known as the
1966 pogroms.
2. The Declaration of Biafra:
o Amid the growing ethnic violence and the failure of the Nigerian government to
protect the Igbo people, Ojukwu declared the independence of Biafra on May
 30, 1967. He assumed leadership of the new republic, with the goal of protecting
the Igbo ethnic group and securing their right to self-determination.
o This move led to the Nigerian Civil War (also known as the Biafran War),
which lasted from 1967 to 1970 and was marked by intense fighting, widespread
famine, and significant casualties on both sides.
3. Leadership of Biafra:
o As the leader of Biafra, Ojukwu was determined to defend the newly declared
republic against the Nigerian military, which sought to maintain national unity.
o The war was brutal and devastating, with widespread starvation in Biafra due to a
blockade by the Nigerian government. The Biafran famine was one of the most
tragic consequences of the war, leading to the deaths of millions of civilians,
particularly children.
o Ojukwu's leadership was marked by resilience and determination, but ultimately,
Biafra was defeated by the superior forces of the Nigerian military.
4. Exile:
o In 1970, after Biafra’s surrender, Ojukwu went into exile in the Ivory Coast (now
Côte d'Ivoire) to avoid arrest by the Nigerian government. He remained in exile
for many years, during which time the Nigerian government offered an amnesty
for those who fought in the Biafran war, but Ojukwu did not return to Nigeria
until 1982.

Post-War Activities and Return to Nigeria

• After returning to Nigeria in 1982, Ojukwu was involved in various political activities.
He joined politics, becoming a prominent figure in the All Progressives Grand Alliance
(APGA), a political party that sought to represent the Igbo people and promote their
interests.
• He ran for president of Nigeria in 2003 and 2007, though he was not successful in these
attempts.

Legacy

• Biafra's Impact: The Nigerian Civil War remains one of the most significant events in
Nigeria's history, and Ojukwu's leadership during the conflict has made him a symbol of
Igbo pride and resistance.
• Controversy: Ojukwu’s role in the civil war is controversial. While some see him as a
hero who fought for the rights of his people and their self-determination, others view him
as responsible for prolonging the war and the suffering of millions of Nigerians.
• Igbo Identity and Politics: Ojukwu is considered one of the most influential figures in
shaping modern Igbo political identity. His legacy continues to resonate in the political
and cultural life of the Igbo people, and his story is often cited in discussions about ethnic
relations, federalism, and autonomy in Nigeria.

Death
 • Ojukwu passed away on November 26, 2011, at the age of 78, after a long illness. His
death was mourned by many, especially within the Igbo community, and he was given a
state funeral in Nigeria.

Conclusion

Chukwuemeka Odumegwu Ojukwu remains a deeply significant and polarizing figure in

Nigerian history. He is revered by many as a patriot, leader, and symbol of Igbo resilience, but
his legacy also carries the weight of the pain and destruction caused by the Nigerian Civil War.
His role in the Biafran conflict and his advocacy for Igbo rights continue to influence Nigerian
politics and the historical narrative surrounding the civil war.

Margaret Ekpo (1914–2006) was a pioneering Nigerian political activist, one of the foremost
women in the country’s history who played a crucial role in the fight for independence, women's
rights, and social justice. She is often celebrated as one of Nigeria's most prominent female
leaders in the 20th century.

Early Life and Education

• Margaret Ekpo was born on May 27, 1914, in Aba, in southeastern Nigeria. She came
from a background that valued education and was the daughter of a teacher.
• Ekpo received her early education in Aba before moving on to Lagos and eventually
studying in the United Kingdom. In England, she trained as a nurse, which helped lay
the foundation for her future work in public health and social advocacy.

Political and Social Activism

Margaret Ekpo's activism focused on improving the lives of women, promoting their rights, and
fighting for the broader cause of Nigerian independence. She was a key figure in both the
national and regional political scenes.

1. Women's Rights Advocacy:

o Margaret Ekpo was a strong advocate for women's rights in Nigeria, particularly
in the area of political participation. She believed in women's ability to play
active roles in both local and national governance.
o She was deeply involved in the National Council of Nigeria and the
Cameroons (NCNC), a political party that sought Nigerian independence from
British colonial rule. She worked with other female leaders of the time, including
Funmilayo Ransome-Kuti, to demand greater rights and representation for
Nigerian women.
o In the Eastern Region of Nigeria, she worked to promote education for women
and improve their political participation. She advocated for family planning,
healthcare, and social welfare, which were essential issues in improving the
lives of women in Nigeria.
2. Political Leadership:
 oEkpo’s political career was groundbreaking. In the 1950s, she became one of the
first women elected into the Eastern Nigeria House of Chiefs. She became a
significant force in regional politics, representing the interests of women and
marginalized groups.
o In 1964, she was elected as a delegate to the Eastern Nigeria House of
Assembly, where she continued her advocacy for gender equality and worked for
the social and economic welfare of the people of the Eastern Region.
o Her work with the NCNC and later with the United Progressive Party (UPP)
allowed her to gain a national political platform, and she used this to demand
reforms in education, healthcare, and women's rights.
3. Involvement in National Politics:
o Margaret Ekpo was an active player in the struggle for Nigeria’s independence
from colonial rule. She aligned herself with political movements that sought to
reduce British influence and create a more inclusive, self-governing country.
o During Nigeria’s early years post-independence, she remained an influential
figure in politics, advocating for policies that would uplift women and rural
populations, particularly in the southeast.
4. A Role Model for Women:
o Ekpo was also a role model for many women across Nigeria, demonstrating that
women could engage actively in politics, governance, and national decision-
making. She fought against the traditional patriarchal norms that restricted
women’s roles in public life.
o She helped to inspire future generations of female leaders, showing that political
and social change could be achieved through persistence and activism.

Legacy

• Pioneering Female Politician: Margaret Ekpo is regarded as one of the first female
politicians in Nigeria to hold such high office and to wield significant political influence.
She was a trailblazer for women’s involvement in politics in a male-dominated society.
• Promotion of Women’s Rights: Ekpo’s contributions to Nigerian society helped shape
the country’s modern views on women’s rights, education, and political participation. She
was instrumental in promoting women’s leadership and ensuring that women's voices
were heard at every level of governance.
• Her Name Lives On: Margaret Ekpo’s legacy continues to inspire, and she is
remembered as a national hero for her advocacy for gender equality and her
contributions to Nigerian politics. She was honored posthumously with various awards
and recognition for her lifelong commitment to public service.

Death

• Margaret Ekpo passed away on September 9, 2006, at the age of 92. Her death marked
the end of a remarkable life dedicated to public service, activism, and women's
empowerment.

Conclusion
Margaret Ekpo is a monumental figure in the history of Nigeria’s political and social
development. As a politician, educator, and activist, she helped transform the landscape of
Nigerian politics, advocating for women’s rights, social welfare, and education. She is
remembered as a fearless champion for equality and a trailblazer for women in Nigerian politics.

Mahatma Gandhi (1869–1948), full name Mohandas Karamchand Gandhi, was a pioneer of
nonviolent civil disobedience and one of the most influential political and spiritual leaders of
the 20th century. He is best known for his leadership in the Indian independence movement
against British colonial rule and for his advocacy of nonviolence (ahimsa) and truth (satya) as
core principles of his philosophy.

Early Life and Education

• Born on October 2, 1869, in Porbandar, a coastal town in present-day Gujarat, India,

Gandhi came from a middle-class Hindu family.
• He was educated at University College London, where he trained as a lawyer. After
completing his studies, he returned to India but struggled initially to establish a legal
practice.

South Africa and Development of His Philosophy

• Gandhi's political activism began when he went to South Africa in 1893 to work as a
lawyer for an Indian merchant. During his time in South Africa, he faced racial
discrimination, which deeply affected him and led to his commitment to fight for the
rights of the Indian community there.
• In South Africa, Gandhi developed his ideas of Satyagraha (a form of nonviolent
resistance), which he later used in India. He fought for civil rights through peaceful
protests, boycotts, and strikes, leading to significant changes in South African laws that
discriminated against the Indian population.

Return to India and the Struggle for Independence

• Gandhi returned to India in 1915 and soon became one of the most prominent leaders of
the Indian independence movement, which sought to end British colonial rule over
India.
• He promoted the idea of nonviolent resistance as a powerful tool for social and political
change. Under Gandhi’s leadership, the Indian independence movement gained
momentum through various mass movements, including:
o Non-Cooperation Movement (1920-1922): Gandhi called for a boycott of
British goods, schools, and institutions. He urged Indians to adopt self-reliance
and boycott British-made goods, as part of the broader goal of undermining
British authority in India.
o Salt March (1930): Gandhi led a 240-mile march to the Arabian Sea to protest
the British monopoly on salt production and the salt tax. This event became one
of the most iconic acts of civil disobedience and garnered global attention to
India’s struggle for independence.
 o Quit India Movement (1942): During World War II, Gandhi launched the Quit
India Movement, demanding the immediate end of British rule in India. Despite
his call for nonviolence, the British government responded with harsh repression,
including the arrest of Gandhi and other leaders.

Philosophy of Nonviolence (Ahimsa) and Truth (Satya)

• Nonviolence (Ahimsa): Gandhi believed that nonviolence was not merely the absence of
physical violence but a way of life that encompasses respect for all living beings. He
argued that true peace and justice could only be achieved through love and compassion.
• Truth (Satya): Gandhi held truth in the highest regard. He believed that truth was an
essential part of spirituality and moral integrity. He often said, “Truth is God,” and
emphasized that one should live in accordance with truth at all times.

Role in Indian Independence

• Gandhi’s influence and leadership were central to the Indian National Congress, which
advocated for independence from British rule. His mass movements, such as the Salt
March and Quit India Movement, directly challenged British authority.
• Although Gandhi's philosophy and methods were often in conflict with more militant
approaches to independence (such as those of Subhas Chandra Bose and the Indian
National Army), his nonviolent methods were widely embraced by millions of Indians.
• Gandhi's leadership ultimately led to India's independence from British rule on August
15, 1947, but it also resulted in the partition of India into two separate nations—India
and Pakistan—an event that led to widespread violence and displacement.

Assassination and Legacy

• After India gained independence, Gandhi continued to work for peace and
reconciliation, particularly between Hindus and Muslims, who were torn apart by the
violence during the partition.
• Tragically, on January 30, 1948, Gandhi was assassinated in New Delhi by Nathuram
Godse, a Hindu nationalist who opposed Gandhi’s tolerance and efforts to promote peace
between Hindus and Muslims.

Despite his assassination, Gandhi’s legacy endures. He is often regarded as one of the greatest
leaders in history and a symbol of nonviolent resistance. His philosophy of peaceful resistance
influenced many other major social movements worldwide, including the American Civil Rights
Movement led by Martin Luther King Jr. and the anti-apartheid movement in South Africa led
by Nelson Mandela.

Key Principles and Achievements

• Nonviolent resistance: Gandhi’s approach to nonviolent civil disobedience became a

model for other global movements fighting for freedom and justice.
 • Satyagraha: His doctrine of Satyagraha, or "truth force," was a revolutionary method of
peaceful protest that emphasized the power of nonviolence as the most effective way to
bring about social and political change.
• Independence and Social Reform: While Gandhi is best known for leading India to
independence, his work also included campaigns against untouchability, the promotion
of rural self-reliance, and the upliftment of the Dalits (the lowest caste in India, also
known as "untouchables").
• Global Influence: Gandhi's ideas influenced political leaders worldwide and have been
integral in movements advocating for civil rights, freedom, and social justice.

Conclusion

Mahatma Gandhi's philosophy of nonviolence, his leadership in India’s independence struggle,

and his commitment to truth and justice have made him an enduring symbol of peace and moral
integrity. He left behind a profound legacy of nonviolent resistance, social justice, and political
activism that continues to inspire people and movements around the world today.

Abraham Lincoln (1809–1865) was the 16th president of the United States, serving from
1861 until his assassination in 1865. He is widely regarded as one of the greatest U.S. presidents
due to his leadership during the American Civil War and his role in ending slavery. His actions
and policies have had a lasting impact on the United States, shaping its path toward unity,
equality, and freedom.

Early Life and Education

• Born on February 12, 1809, in a log cabin in Hodgenville, Kentucky, Lincoln came
from a poor family. His parents, Thomas and Nancy Lincoln, were farmers, and
Lincoln’s early life was marked by hardship and limited formal education.
• Despite these challenges, Lincoln was a voracious reader and taught himself much of
what he needed to know. He became known for his strong self-education, reading books
on law, history, and philosophy.
• Lincoln worked in various jobs, including as a rail-splitter, store clerk, and surveyor
before studying law and becoming a self-taught lawyer.

Political Career Before the Presidency

• Lincoln’s political career began in the Illinois State Legislature, where he served as a
member of the Whig Party. He was also elected to the U.S. House of Representatives
from 1847 to 1849.
• In the 1850s, Lincoln became increasingly involved in the national debate over slavery.
He gained national attention in 1858 during a series of debates with Stephen A. Douglas
during the Illinois Senate race. Although Lincoln lost the election, his arguments against
the expansion of slavery helped propel him into the national spotlight and set the stage
for his presidential candidacy.

Election as President
 • In 1860, Lincoln ran as the Republican candidate for president, running on a platform of
stopping the expansion of slavery into the western territories. His election was a key
moment in American history and led to the secession of Southern states from the Union.
• Lincoln's election was a turning point, as it represented a triumph for the anti-slavery
movement, but it also triggered a crisis in the South. The Southern states, fearing that
Lincoln would restrict slavery, chose to secede from the Union and form the
Confederate States of America.

Leadership During the Civil War

• Lincoln’s presidency was defined by the American Civil War, which broke out in April
1861 following the Confederate attack on Fort Sumter in South Carolina. Lincoln was
tasked with preserving the Union while also addressing the contentious issue of slavery.

1. Preserving the Union:

o Lincoln’s primary goal during the Civil War was to preserve the Union. He
understood that the survival of the United States as a single nation was crucial for
the future of democracy and liberty.
o He navigated a divided nation, balancing military strategy, political alliances, and
the sentiments of both the Northern and Southern states.
2. The Emancipation Proclamation:
o On January 1, 1863, Lincoln issued the Emancipation Proclamation, which
declared that all slaves in the Confederate states were to be freed. While it did not
immediately free all slaves, it was a significant step toward the abolition of
slavery and shifted the focus of the war to include the fight for freedom and
equality.
o The proclamation also allowed African Americans to enlist in the Union army,
giving them an active role in the fight for their own freedom and the future of the
nation.
3. Gettysburg Address:
o On November 19, 1863, Lincoln delivered the Gettysburg Address at the
dedication of a cemetery for fallen soldiers after the Battle of Gettysburg. In this
brief but powerful speech, he reaffirmed the principles of liberty and equality
and expressed his vision for a unified nation. Lincoln’s words, especially the line
"that this nation, under God, shall have a new birth of freedom—and that
government of the people, by the people, for the people, shall not perish from the
earth," became iconic in American history.
4. The Thirteenth Amendment:
o Lincoln worked tirelessly to pass the 13th Amendment to the U.S. Constitution,
which abolished slavery in the United States. The amendment was passed by
Congress on January 31, 1865, and ratified by the states on December 6, 1865,
after Lincoln’s death.

Lincoln's Personal Leadership Style

 • Lincoln was known for his humility, honesty, and deep moral convictions. He was a
strong leader who valued dialogue, often seeking counsel from his cabinet, which was
made up of both supporters and critics.
• He was a master of public persuasion, using speeches and written letters to galvanize
public support for the war and the Union cause. His ability to communicate clearly and
effectively helped him maintain support throughout the difficult years of the war.

Assassination and Legacy

• As the war drew to a close, Lincoln’s vision for reconciliation and healing of the nation
was evident. He hoped to reunite the North and South in a spirit of forgiveness, rather
than punishment.
• However, on April 14, 1865, just five days after General Robert E. Lee’s surrender at
Appomattox Court House, which effectively ended the Civil War, Lincoln was
assassinated by John Wilkes Booth, a Confederate sympathizer, at Ford's Theatre in
Washington, D.C.
• Lincoln’s death was a national tragedy, but his legacy as the leader who saved the Union
and emancipated millions of enslaved people lives on.

Lincoln's Legacy

1. Abolition of Slavery: Lincoln is most remembered for his role in the abolition of
slavery in the United States. His Emancipation Proclamation and support for the 13th
Amendment ensured that slavery would be permanently outlawed in the country.
2. Preserving the Union: Lincoln’s leadership during the Civil War preserved the Union,
ensuring that the United States would remain a single nation, and established the
principles of democracy and equality as fundamental ideals of the country.
3. Moral Leadership: Lincoln’s commitment to justice, equality, and human rights has
made him a symbol of moral integrity. His speeches, especially the Gettysburg
Address, continue to inspire movements for freedom and equality around the world.
4. Modern America: Lincoln’s presidency helped shape the future of the United States.
The Civil War, and his leadership during it, laid the foundation for the civil rights
movements that would come decades later.

Conclusion

Abraham Lincoln remains one of the most revered figures in American history. His leadership
through one of the most divisive periods in U.S. history, his commitment to justice and equality,
and his vision for a united nation have cemented his place as one of the greatest presidents in
American history. Lincoln’s legacy continues to influence the United States and the world,
inspiring movements for justice, equality, and human dignity.