Ayatutuism. The George Akume Leadership Recruitment Model for Africa

This book interrogates one of the major wrongs of the African Polity namely, the crisis of leadership recruitment.

Haven fallen from a formerly epistemic purity of the past, the Nigerian state is conflict of “truth” and “facts” as opposed to falsehood/fake news. Today, poor leadership recruitment has aided corruption and instilled the culture of falsehood, propaganda and fake news. In the process created a huge gap between the anticipated gains of democracy and dividends of democracy. This Book argues that the masses in Nigeria are like boats on the volatile sea without a leadership guide and that, democratic consolidation in Nigeria suffers too often because of the problem of failure of leadership.

The paper submits that, the Nigerian governance culture is fueled by kakistocratic values that appeal more to ethnic and religious supremacist tendencies than acceptable national values of truth, communality and complementarity which the George Akume leadership philosophy (Ayatutu) upholds. We submit further that, this leadership philosophy herein tagged Ayatutuism strengthens national institutions, manages diversities, establishes and sustains a Nigerian nation worth living in and dying for. Drawing lessons from this leadership recruitment model, we argue the conclusion that, in seeking the whole from the units of individuals through this leadership model, the ontological qualities of mental magnitude, spiritual depth, selflessness and incorruptibility should be made to service this commune-centric leadership model.

Introduction:

When Nigeria returned to civilian rule in 1996, one of those elected into the Nigerian’s Senate was a retired Assistant Inspector General of Police (AIG). He stated in an interview that sitting with him in the Senate of Nigeria are people he had investigated and locked up for various offences when he was in service. He was suspended. … in 2016, a member of the House of Representatives raised the alarm that the nation’s budget was padded (unlawful, criminal tampering and inflating of budget). He went from the police to the DSS, Radio station to Television houses with proofs. No security agency acted or gave him attention. He was suspended. In 2024, a Senator raised an alarm that there was no explanation for over three million naira inserted into the Budget. No investigation, no questions, no explanations. The senate has suspended the Senator.

The above quip by an anonymous author is one of the many wrongs of the Nigerian nation that reveal the deep seated rot in Nigerian politics. There are issues of insecurity, electoral theft, and mismanagement of the economy that have, put together, weakened our national institutions and rendered the Nigerian state prostate. These many wrongs of the nation have also created leadership gaps for the kakistocratic system that has inherited the state power structure to reward rogues who are unfit for decent societies let alone ascend to leadership positions. What this translates to is that, the Nigeria state has become a failing state; in its politics and policies, and in religion and economy. Today in Nigeria, the lack of capacity and ability to appreciate and grasp the salient details as well as the practical and temporal implications of leadership requirement has disconnected the leadership and the followership. This scenario has imposed a demand on the leadership to lead and live by the personal example.

On a second count, the Nigerian politicians have exploited the ICT effectively and without restraints, to access power and authority, leaving behind a legacy of intellectual corruption where objective facts are less influential in shaping public opinion than appeals to emotion and personal belief.

This essay interrogates one of the major wrongs of the Nigerian Polity namely, the crisis of leadership recruitment. haven fallen from a formerly epistemic purity of the past, the Nigerian state is conflict of “truth” and “facts” as opposed to falsehood/fake news. Today, poor leadership recruitment has aided corruption and instilled the culture of falsehood, propaganda and fake news, and in the process created a huge gap between the anticipated gains of democracy and dividends of democracy. This point was vividly made by Mandela in his description of the leadership failure in Nigeria. In his words,

“You know I am not very happy with Nigeria. I have made that very clear on many occasions. Yes, Nigeria stood by us more than any nation, but you let your selves down, and Africa and the black race very badly. Your leaders have no respect for their people. They believe that their personal interests are the interests of the people. They take people’s resources and turn it into personal wealth. There is a level of poverty in Nigeria that is unacceptable. I cannot understand why Nigerians are not angrier than they are. What do young Nigerians think about their leaders and their country and Africa? Do they teach them history? Do you have lessons on how your past leaders stood by us and gave us large amounts of money? You know I hear from Angolans and Mozambicans and Zimbabweans how your people opened their hearts and their homes to them. I was in prison then, but we know how your leaders punished western companies who supported apartheid. What about the corruption and the crimes? Your elections are like wars. Now we hear that you cannot be president of Nigeria unless you are a Muslim or Christian. Some people tell me your country may break. Please, don’t let it happen.

This paper argues that the masses in Nigeria are like boats on the volatile sea without a leadership guide and that, democratic consolidation in Nigeria suffers too often because of the problem of failure of leadership. The paper submits that, the Nigerian governance culture is fueled by kakistocratic values that appeal more to ethnic and religious supremacist tendencies than acceptable national values of truth, communality and complementarity which the Akume leadership philosophy (Ayatutu) upholds. We submit further that, this leadership philosophy herein tagged Ayatutuism strengthens national institutions, manages diversities, establishes and sustains a Nigerian nation worth living in and dying for. Drawing lessons from this leadership recruitment model, we argue the conclusion that, in seeking the whole from the units of individuals through this leadership model, the ontological qualities of mental magnitude, spiritual depth, selflessness and incorruptibility should be made to service this commune-centricleadership model.

AYATUTU : A Conceptual Labyrinth.

Ayatutu is a hyphenated word from the Tiv of Midle-Belt Nigeria, namely aya-tutu. Aya connotes to eat, consume or test, and Tutuwhich evokes the idea of hot or warm. Co-joined, Aya-tutu means to eat something that is hot or warm . It also denotes eating something that has a high degree of heat or a high temperature or eating hot food containing pungent spices or peppers which produce burning sensation. Primordially interpreted, Ayatutu anticipate man as a being structure that includes an authentic potentiality of wholeness. Ayatutu thus assumes a communitarian ontology referencing a way of life of a community, a people or ethnic nationality who as it were are cultured in eating hot or warm food. Used as a philosophical symphony, Aya-tutu echoes the timeless melodies of love, courage, justice, and the quest for truth telling. It encapsulates the metaphysical and epistemological characterization of the Tiv speaking people of the Middle-Belt Nigeria with a communitarian philosophy of oneness and an indivisible wholeness.

The suggestion here is that, the I (self) and the other merges as a supporting ground for community action and or inaction that promotes the greatest good for the greatest members of the community. As the Tiv proverbially captures, Ka tem Imiongo Mbagbera ve fe -iwa i-varen ye (through communal living, the Mbagbera Clan of Tiv nation learnt the art of Blacksmith. Similarly, Ijough-zwa ne Bem, (cooperation or togetherness breeds peace and unity). These wise sayings best captures this idea that: When a man is at peace with himself, he will be at peace with his family. When the families are at peace and love there will be peace and love in the villages. When the villages are at peace and love there will be peace and love in the country. When all the countries are at peace and love there will be peace and love in the world.

The import of this idea is that, dependence and interdependence of every person in the community accounts for the preservation of be-ingas a wholeness. The overriding ideology being the subservience of the self (I) to the other (We). What these conversations signify is that, the Tiv worldview is holistic and inclusive of the other; a not-self and a self to extent that the self (an) I, as an individual person is by his insufficiency emptied into the group “they”. This is explained in the Tiv chorus Ayatutu ka-u-no? meaning, who are those that are cultured to eat hot food? The response is always that Ayatutu Ka Se meaning, we, (the Tiv) are the ones. This quest for identity suggests that the Tiv as a people are identified with courage and are not deterred by danger or pain. They are brave and spurred to carry on any task they honestly and truly believe to be right in spite of danger and difficulty. The urgency and zeal for action is what this concept encapsulates not an act of greed/gluttony that hasten one to eat hot food before it loses its taste. This explains the Tiv saying and call for group action when they chant:

Mnyam chiem er Uke Mile, ooo Uke Mile, Ishima yase ngi awambe awambe, ooon ngi awambe awambe.

(I dreamt that the enemies have been routed, yes, they have been routed, yes, they have been routed, my heart is blood tasty for action, yes, my heart is blood tasty for action.

Primordially then, communitarianism as a philosophy of life is inscribed on Tiv identity and that, these communal beliefs and desires encourage them to unclutter their minds of false beliefs and misguided desires to seek and act as a collective with courage from the units of individuals. Hodsted (1985) termed this as collectivism which “refers to a preference for a tightly-knit social framework in which individuals can look up to their community or relatives for loyalty which differs from individualism”. This according to him, is a “loosely knit social framework in a society” which goes beyond a sense of loyalty to something that is more deep-seated i.e. a sense of belonging and purpose that comes through in the sense of community. In a sense, this African leadership values incorporate respect for the dignity of others; group solidarity – an injury to one is an injury to another; teamwork – none of us is greater than all of us; services to others in the spirit of harmony and interdependence – each one of us needs all of us (Mbigi 2002:20) cited in (April and Ephraim 2006:3).

Ayatutu thus embodies an extremely powerful force (Love) that includes and governs the Tiv world; humans and non-humans alike and is even behind any phenomenon within the the Tiv world that has not yet been identified by the Tiv themselves. On the sound of Ayatutu ka uno and the response that ensues, Kase,the Tiv, and all Tiv are gravitated to feel attracted to every Tiv as one, united in love and enlightened to give and receive love, not to be extinguished in their blind selfishness. This ontology which unfolds and reveals love explains everything and gives meaning to life is the powerful force that there is because it has no limits. Einstein’s letter to his daughter captures similar ideas. Having discovered the failure of humanity to use and control the forces of the universe that have turned against us, it is urgent, he says, to nourish ourselves with another kind of energy. He says:

If instead of E = mc2, we accept that the energy to heal the world can be obtained through love multiplied by the speed of light squared, we arrive at the conclusion that love is the most powerful force there is, because it has no limits. …

If we want our species to survive, if we are to find meaning in life, if we want to save the world and every sentient being that inhabits it, love is the one and only answer.

Perhaps we are not yet ready to make a bomb of love, a device powerful enough to entirely destroy the hate, selfishness and greed that devastate the planet.

However, each individual carries within them a small but powerful generator of love whose energy is waiting to be released.

… love conquers all, is able to transcend everything and anything, because love is the quintessence of life.

What this fundamentally means is that, when we learn to give and receive this universal energy; love, we will have conquered all humanity and will be able to transcend everything and anything, because love is the quintessence of our communal life. Ayatutu ontology thus assumes the primacy of the reality of the communal world over and above the reality of individual life. It highlights individual capacities and abilities as important qualities in growing communal norms that eventually help the individual persons to acquire ethical maturity. In Ayatutu therefore, the idea of communal living has intrinsic value, that is, that life grows more meaningfully in solidarity with other members of the community. This is a statement to the effect that loyalty to, and building network among community members is itself building solid bridges of human communion; a community in which ethical judgment, specifically the prescription to become a real self or a complete person is exhibited in words and deeds, in humaneness and humanness.

Thus, the human capacity to commune with one another aids the development of a reliable disposition for character formation, communion of minds and the promotion of long-term relationships. This explains the communal conception of Personhood as what is acquired through participation in communal life as the individual persons discharge their various moral obligations in the community. Through Ayatutu, with Ayatutu andin Ayatutu, the totality of the community validates humanity. Tiv Orature captures this in proverbs thus: angbian ka wan kpan ga – a brother is not a slave so he/she needs support, Uma ka orjime- Life (humanity) is fellow-feeling, angbian ka nan lu sha pungwa uya ieren – when a brother is on tree-top (in control of affairs) you eat ripe fruits (you share in the benefits). Ka a ta ikyur mngerem ikpe tswar yol – when you wash the vagina, the anus also benefits. These expressions validate the position that the existence of another-self, the not-self, allows the possibility or recognition of a self. The point at issue here is that, humanity grows through interdependence of persons in the community.

In Tiv ontology then, the human person does not exist spatially as to be disconnected to other beings or persons,but as a being-in-the-world , i.e.; inhabiting harmoniously alongside and in relationship with other beings or persons-in-the-community as a united phenomenon, object inside the other object. Thus, anything that exists serves a missing link of reality. It suffices to reason here that, in their individual capacities as units, he/she is incomplete or a missing links that essentially need other persons in complimentary roles to make him/her a whole phenomenon. Here reasoned, Ayatutu ontology is manifested in the principle Ya Na Angbianas an enabler of the whole. The informed idea here is that, in our limited selves and nothingness, every other person needs every other person to make a whole, a somethingness, a continuity and completeness of humanity in all spheres of existence. In Tiv thought system therefore, Ayatutuontology evolved as part of a dynamic and creative dialectic that unveils the communal code of solidarity and integration that views all human actions as geared towards the complete joy of humanity. This African philosophy of management is an African leadership paradigm that is characterised by emphasising people and their dignity and is entrenched in a collectivist perspective as reflected in the concept of Ayatutu, a deep rooted African philosophy that places high value of sharing, caring, inclusivity, compassion and communalism (Khoza 2009:3).

This ontology speaks about the wholeness man; humaneness, gentleness, hospitality, empathy or taking trouble for others, deep kindness, friendliness, generosity, vulnerability, toughness, compassion for the Tiv therefore, the human person is the totality of human needs, interests and dignity of the otherness than the self. The summation here is that the human person embodies full expression through the collectivity of other persons in the community. The assumption of ignoranceof human interdependence by living creatures to the exclusion man is natural though, its glorification by human beings, but particularly by the Nigerian leadership, is a vice.

Leadership Recruitment Crisis in Nigeria

“The trouble with Nigeria is simply and squarely a failure of leadership. There is nothing basically wrong with the Nigeria character. There is nothing wrong with the Nigerian land or climate or water or anything else. The Nigerian problem is the unwillingness or inability of its leaders to rise to the responsibility, to the challenge of personal example which is the hallmark of true leadership…” (Achebe, 1966:50)

The informed thinking only reminds us that, Nigeria is one of the unfinished national projects of the twentieth century. Understanding the current crisis in Nigerian polity entails a critical and diachronic analysis our socio-cultural history. In Bewaji’s view, present Nigerian leadership is in mind and body with the leadership style of the colonial ruler-group who did not mix with the indigenous Nigerians. The inheritors of power at Independence according to him, were (Nigerian) rulers who descended from an elite group who were distant from the people they governed. They were products of Western educational centers who claim that the indigenous peoples were uneducated, poor illiterates and common masses. In their ignorance selves, they became aliens in their own countries thus instituting a culture of leadership dislocation in Africa.

In African indigenous societies, there are clear-cut methodologies of instructing youths in the ethos and mores of their culture. There are also careful mechanisms for nurturing and elevating people to take leadership positions in the traditional societies. Those to whom leadership will devolve (albeit hereditary) are carefully selected, groomed and instructed in the ways of the culture of their societies in wait for the esteemed positions they are prepared to assume. In fact, it was the responsibility of all the leaders of thought in societies to properly bring up those who would lead.

This traditional leadership culture gave birth to the great civilizations which tamed the Nile, created the Great Desert Art and engineered their economies through groundnut pyramids in Kano, developed the cocoa industry in the west, prospered the Tiv of central Nigeria with yam bans and energized the nation with coal in Eastern Nigeria.

Unfortunately, these giant strides died with the colonization and enslavement of Africa, creating a leadership vacuum which all forms of charlatans now fill by default. What Nigeria needs today most is a leadership philosophy that abhors ethnic entrepreneurship and religious bigotry. This calls for a carefully developed leadership recruitment process to ensure that leadership is imbued with humility, knowledge and wisdom.

A peep into our leadership history shows that, in polygamous families, those who initially went to the white man’s school were first, the children of wives that were not very loved/liked by the husbands; children who were regarded as lazy and who showed a proclivity toward indolence; children who showed evidence of being cantankerous, disrespectful, disobedient and dishonest, and slaves and or that they were from the dregs of the family who in the thinking of the house holders were sent to the white man’s school to waste and die away as invalids.

It was this crop of people without leadership credentials that eventually inherited the reins of power. For these Kakistocrats (the unfit to rule), power became an end in itself primarily, and secondarily a means of accessing state funds for personal selfish use. They soon reduced themselves to what Soyinka referred to as wasted generation but which I prefer to call wasting generation who as it were, pursued public interest for private advantage. Moreover, the quality and content of education received by these pathfinders and the skills they acquired were merely such that will serve only but the self-interest of Her Majesty Expectedly, these educated Nigerians were firstly, unable to understand the concept of public life and public property, as they were not disposed to use public property, especially public funds with diligence and propriety. Secondly, they were unable to separate their private income from public funds, seeing opportunities to serve as opportunities to embezzle public funds with impunity. Thirdly, they were unable to recognize a difference between the tactics and stratagems that gained their societies independence. Fourthly, they were unable to see that leadership is a call to service and finally, they were not prepared for the task of nation-building

It is not strange then that, the contemporary Nigerian state is today decadent, cerebrally diminutive, innately corrupt, morally bankrupt, spiritually and culturally retrogressive. This of course explains why Nigeria has been differentiated on grounds of ethnic identities and state of origin, religious affiliations and political party lines. Today too, the Nigerian society has been polarized on religious and ethnic lines with explosive eruptions that results from banditry, religious entrepreneurs and corruptive behaviours. One recalls here the words of the celebrated Nigerian singer and political critic, Eedrees Abdulkareem who captured the state of the Nigerian leadership crisis that has reduced Nigeria to a failed state thus: Nigeria Jaga jaja, everything scatter scatter, poor man de suffer suffer… What this portrait of Nigerian leadership confirms is that, Things have fallen apart and the centre cannot hold and is not holding again.It suffices to state that, the Nigerian leadership decay has visible signs of a failing state and so, its survival is assured but only under men and women of mental magnitude, spiritual depth and incorruptible character. This state of decay has been chronicled by Catholic Priest, the Very Rev. Fr. Calvin Ugwu thus:

Ø From their failure to provide pipe-borne water, they created a class of bottled water consumers and borehole owners.

Ø From their failure to provide security, they created a class of bulletproof car owners with armed escorts.

Ø From their failure to provide electricity, they created a class of Mikano generators and solar panel owners.

Ø From their failure to provide education, they created a class of private school students, and abroad students.

Ø From their failure to provide good health care, they created a class of abroad medical tourists.

Ø In Nigeria today he continues, it is unfortunately a mark of honour to drink bottled water, own a Mikano generator, own a bulletproof car, travel abroad for school or medicals, have become landmark (culled from facebook)

This scenario only proves that Nigerian leaders are Bad Samaritans. Their intentions for their country may be worthy though, their poor understanding of leadership requirement and history of where they are coming from leads them into policy errors. Their actions and or inactions have impacted more to enslave their people and country than help to develop the nation and its people. These Bad Samaritanshave consciously and consistently developed new political institutions and unpopular policies intended to deprive their fellow citizens of their legitimate right of accessing power and good governance. This calls for a new governance ideology that preference communal knowledge and wisdom. Unfortunately, though this is not to be because Africans had been architected for leadership failure by their colonizers who thought them consumption rather than production, emotional and sensory appreciation rather than rationality and character. Today, African leaders lack both ideas and character that are central to good leadership qualities.

A Nigerian Leadership Model

Unless it shall come to pass that philosophers are kings or those who are now called kings and potentates be imbued with sufficient measure of genuine philosophy … there will be no cessation of ills for the state nor … for the human race; neither can the commonwealth, which we have now sketched in theory, ever till see the light of the day. (Plato, 473)

The above proposal by Plato speaks to us that leadership must be characterized adequately to so act as leaders to facilitate open dialogue within the polity, and about the meaning of justice, the possibility of a just politics, and the nature of the best human life. This leadership philosophy entails self-knowledge that is here defined as the process of waking up out of the nonsense, nightmares and illusory pleasures of what is ordinarily called real life into the awareness of eternity. It takes cognizance of a holistic exposition of the concept of leadership which flows from knowledge to wisdom, grounded in epistemic, metaphysical and moral content.

(i). Epistemological Requirement

Here it may simply be indicated that many factors are called for here. These include the cognitive, intuitive, emotive, dynamic and introspective components. In this regard, we may indicate that there are two sides to this: a) the epistemological base of leadership and b) the epistemological base of followership. First, leadership must originate from the vantage position of “knowledge”. We can see that all the great thinkers are agreed on this, from Confucius, Buddha, Plato, to Jesus, to our own Obafemi Awolowo and Moses Orshio Adasu. Plato’s suggestion that the leader (philosopher king) should attain a level of understanding of the universe, people and him/herself to be fair to all and just in the dispensation of justice fits this leadership qualification. Thus,

· the leader must be wise, not simply knowledgeable. This is because there is danger in mere acquisition of knowledge, as many persons are specialists in various areas but regrettably poor in most others and unfit for leadership. Hence, the better we conceive of leadership holistically as requiring wisdom.

· More briefly Wisdom can be considered as the art of making the best use of knowledge by exercising good judgment.

· It is the capacity to realize what is of value in life for oneself and others or as the end point of a process that encompasses the idea of making sound judgments in the face of leadership challenges or uncertainty.

· Being a wise leader and exercising good judgment is certainly more than the ability to recycle Wisdom in policy decisions.

· Being wise in leadership involves the ability of the leader to apply wisdom effectively in the practice of governance.

· Wisdom in this context becomes the vehicle in use to integrate values into decision-making processes. What is being suggested here is that, the leader should be intellectually rounded and epistemologically astute.

(ii) The Metaphysics of Leadership

In his Leadership in Turbulent Times, Doris Kearns Goodwin vouched, “scholars who have studied the development of leaders have situated resilience, the ability to sustain ambition in the face of frustration at the heart of potential leadership growth”. But more importantly, what happens to leaders that makes a difference is how they respond to crisis under their watch, how they manage themselves in various ways to put themselves back together, how these watershed experiences at first impeded, then deepened, and finally and decisively molded their leadership. One thing is visible though that, when leaders are formidably best guided by a reasoned sense of moral purpose, they are able to channel their ambitions and summon their talents to enlarge the opportunities and lives of other members of their community. These brand of leaders can only come to be through the creative abilities of the mind. This prong of leadership philosophy has to do with relativities of time, space, context, families, cultures, groups, goals, etc.

In recruiting leaders, we need men and women with metaphysical prowess; a tincture of secret superpower that would allow them to know, on first meeting, how to tune into, and connect with followers in a way that delivers dividends of democracy. Through the twin lenses of body-mind psychology and neuroscience, this Leadership model provides the framework for recognizing what motivates and inspires people within the shortest possible time of first meeting them. In many instances, those who turn out to be instrumental in the achievement of progress and development in various historical epochs in human history have been regarded as divine intervention. There is therefore nothing illogical to argue a necessary link between leadership and mystical or divine power in the advancement of the common good. Bergson’s conclusion in this regard is revealing. He says,

…human beings, be they primitive or civilized, revert to supernatural explanations when they face vital events directly affecting them as persons. If primitive peoples seem overflowed with mystical beliefs, the explanation lies in the little control they have over their environment… This demonstrates that mystical explanations appear whenever human thinking pays attention to the “human significance” of phenomena over and above their mere physical nature (kebede , 2003: 48)

Notwithstanding the truism of this position, we argue for the purpose of this dialogue that in history, leadership has never been Manna from heaven. It has been human, and full of sacrifices and opportunities for satisfaction of group and personal goals. African leaders, nay Nigeria must take special inventory in this regard that only those who sacrifice get higher glories in life and are the notables who live forever even in death. (Shenge, 2013, 255). As has been mused by the great Theodore Roosevelt, “If there is not the war, you don’t get the great general; if there is not a great occasion, you don’t get the great statesman; if Lincoln had lived in times of space, no one would have known his name now” (Goodwin 2018: xv). For George Akume, this prong of leadership quality connected very well with his integrity to refine his Ayatutu leadership style to process and free up blocked resources in his mental alcoves, thus igniting optimism and promise within individuals and across the entire Benue political space

(iii) The Axiology of Leadership

Under this prong of leadership quality emphasizes the normative nature and the norm generating nature of leadership. Leadership embodies the very hopes, aspirations, identity, dreams and realities of a society. Baring this, it is clear that there will ensue a drift in society that will be disastrous. It is important in this regard that there should be clear standards and channels for the enforcement of these standards on both the leaders and the led. This is because, when leadership disregards the least of the norms, ethos and statutes of a society with impunity, the signals sent reverberates through the entire fabric of the society, having consequences not easily redressed.

Thus, the ethical foundations of leadership require leaders to allow their consciousness to shift gear into the supernormal mode of cognition, behavior and relationship with the people under acute stress situations. They must not just be normal persons or even ab/sub-normal that we mentioned above. Society expects them to put society interest above self-interest. It is at this stage that the true test of leadership can be determined. This stage of leadership instruments society’s consciousness to become the tool for the propagation of organic existence.

Unfortunately, the Nigerian political landscape lacks these leadership qualities. Consolidating democracy does not reside in ochlocracy; the tyranny of the vociferous and noisy minority over the quiet majority but a combination of knowledge and wisdom of the leadership that facilitates good governance; the provision of social amenities, that fulfills election promises, that secures lives, property and general infrastructure upgrade. Such is the Ayatutu leadership Model of a giant Icon of democracy and liberty, the distinguished Senator George Akume Dajo. Before we properly situate this leadership philosophy, we shall first understand the Tiv concept of personhood.

Or-che Uma : Personhood in African Heritage

African wisdom literature argues out a philosophy of human well-being with the Tiv (Nigerian) expression, uma ka orjime (a meaningfully lived life is anchored on human fellow feeling). Expressed as such, the Tiv oral corpus presents a way of thinking which holds that well-being implies solidarity among individuals. The whole existence, from birth to death, is organically embodied in a series of associations, and life thus appears to have full value only in those close ties. This means that we cannot be fully human in isolation. It is in the same spirit that Chinua Achebe writes:

A man who calls his kinsmen to a feast does not do so to save them from starving. They all have food in their homes. When we gather in the moonlit village ground, it is not because of the moon. Every man can see it in his compound. We come together because it is good for kinsmen to do so. (Achebe 1959:55)

This idea of communal living amongst Africans has intrinsic value, that is, that life grows more meaningfully in solidarity with other members of the community. Thus, the human capacity to commune with one another aids in the development of a reliable disposition for character formation and the promotion of long-term relationships and communion of minds. Even ordinary conversations and storytelling under the moonlight are always about people and their existential conditions in life; with hands empty, though, their hearts and minds are full of life-saving solutions. This explains the communal conception of personhood as what is acquired through participation in communal life as the individual persons discharge their various moral obligations in the community.

In African Orature, names are warehouses of religious and philosophical truth that aid the development of the person. African names, songs, arts, proverbs, etcetera teach, instruct, motivate and inspire personal and communal identity. They reveal our being, our thoughts and aspirations, and express our relationship with our maker. Names represent the African attempt to understand the universe and ourselves, our place in the universe, and our attempt to achieve order in our human midst. One’s name, therefore, constitutes who one is the essence, without which one is no person. To be known by a name is to be dependent and linked with the one who utters it, and to know all a (wo) man’s names is to have a special claim upon him (Kaunda 1967:45).

Names not only express the dignity of the human person, but they also express life itself. Uma (soul), Ishima (Heart/Life) among the Tiv express a very comprehensive philosophical notion of human life, which on the one hand includes the world, the universe and creation, with all its grandeur, including the non-physical forces which constitute the cosmic reality.

Thus, the Ebira sums up this philosophy of life as Ozovehe (oza o vi eheni), meaning ‘‘the human person is life’ (Ehusani 1991:143). Ehusani argues further and pointedly that, Yoruba names like Omololu, that is, ‘children are supreme and lords,’ Omolade that is, children are the crown of life, Owootọmọ, that is, ‘‘Money is not as valuable as children’. This not only resonates with deep human fellow feeling and or an indication of the supremacy of life, but they also indeed define personhood among these ethnic nationalities. Among the Igbo in particular, names like Maduka, that is, the human person is greatest; Ndubuisi that is, ‘‘Human life is first’; Ndubueze that is, ‘‘Human life is King’ most prominently express life as an essential quality of personhood ordained by the Supreme Being. Similarly, the Etsako people have names like Oyone–’the human person is greatest’; Oyarebu–’ the human person is strength’; Omoyetse–’children are the essence of life’ (Ehusani 1991:143). Life cannot be quantified or compared with material things, and so any material gain(s) of whatever quantity or quality is not and cannot be a substitute for life. These expressions go a long way in affirming the dignity of the human person whose interaction with his/her fellow human beings discovers his humanness. As the Zulus would say, Umuntu Ngumuntu Ngabantu, which means that “a person is a person through other persons” (Beight 2007:5).

The concept of personhood in Africa is similarly found in proverbs. African proverbs serve as the storehouse and medium of African humanistic heritage. They express people’s observations and reflections in a condensed form on human life, human relationships, human society and human destiny. They depict the attitudes and beliefs of Africans and their outlook on life. They are channels through which human communion and communication are made possible, and hence proverbs are like horses searching for truth and meaning in existence. So it is that human fellow feeling in a relationship is cherished above any quantity and quality of material acquisition. This idea of life argues that any negative behaviour or action on the part of the individual can affect collective living and spell doom for the entire human race–there is no individual immortality as such because there is no isolated force. But there is the immortality of life force, in which the individual life force participates in the advancement of the general well-being of all. The understanding here is that ‘‘life is real, more meaningful when human entities interrelate. This explains the Tiv dictum, wagh za tsen hule meaning, “a river that flows unencumbered bends”. The African philosophical dictum expressed by the Kenyan philosopher John Mbiti that I am because we are, and since we are, therefore, I am most appropriately captures the idea most.

The treatment above affords us the philosophical basis for concluding that the foundation of African culture has established that life is foundational to personhood and that uma (human spirit) is the constitutive element and the essence of personhood. This is the informed reason for Gyekye’s (1984:85) assertion in the Akan proverb that, “All men are the children of God; no one is the child of the earth”’. Thus, personhood is before what an individual has acquired in life. Thus, the person is first of all an individual, unique, unrepeatable reality. An individual’s being is defined by its intrinsic value more than what one has acquired in material possessions. Amongst the Tiv in particular, wholeness makes the person a related being to the community though, it does not take away from his/her self-individuality, it only adds to his/ her being to make him/her a communing being, relating and seeing individual self. It only means that each individual sees every other individual member as another self in terms of incorporating ‘‘an organic dimension in the relationship between the component individuals, creating a collectivity in the truest sense’ (Ihuah 2022: 95).

The concept of personhood in Africa is similarly found in proverbs. Proverbs serve as the storehouse and medium of African humanistic heritage. They express people’s observations and reflections in a condensed form on human life, human relationships, human society and human destiny. They depict the attitudes and beliefs of Africans and their outlook on life. They are channels through which human communion and communication are made possible, and hence proverbs are like horses searching for truth and meaning in existence. So it is that human fellow feeling in a relationship is cherished above any quantity and quality of material acquisition. For the Tiv, such humanistic expression justifies the belief that life is foundational to personhood. Thus, personhood is before what an individual has acquired in life. Thus, the human person is first of all an individual, unique, unrepeatable reality.

This ontology credibly fills that gap by delicately erasing the line between the varied individual personalities and infusing the idea of missing links and complementarity into our understanding, interpretation and practice of human relationships. In this regard then, the individual is a dependent agent of the community for the fulfilment of his/her interest as has been succinctly put by Mbiti;

In traditional life, the individual does not and cannot exist alone except corporately. He owes his existence to other people, including those of the past generations and his contemporaries. He is simply part of the whole. The community must therefore make, create or produce the individual, for the individual depend on the corporate group. (Mbiti 1990:108)

The assumption here is that the individual understands and appreciates the meaning of community. Mbiti (1990:108–109) verily re-echoes this much when he says, I am because we are, and since we are, therefore, I am. What this supposes is that African ideas of personality allude to the ocular fact that humanity is one and should therefore see one another as serving a missing link of reality and not as fragments of existence. This will dismantle walls of ethnicity/sectional interests and curb the problems it breeds, namely hatred, division, ethnicity, violence and wars. Thus, every person has a unique personality, though s/he exists for no other reason than to share their unique qualities with other members of the community. In this view, the process of achieving personhood goes beyond mere socialization. It is a conscious effort by the human person to make oneself who s/he is or is going to be. The informed thinking here is that, humanity must transcend its narrow definitions and beliefs of ‘self’ and ‘other’, ‘ ours’ and ‘theirs’. This by interpretation entails the hospitality of humanity for the joy of all. This ontology credibly erases the line between the varied individual personalities and infuses the idea of missing links and complementarity into the understanding, interpretation and practice of human relationships.

Ayatuttuism : The Akume Dajo Leadership Maze

“It is the essence of being human. It speaks of the fact that my humanity is caught up and is inextricably bound up in yours. I am human because I belong. It speaks about wholeness, it speaks about compassion”.

The above quip by the South African Nobel Laureate Archbishop Desmond Tutu on Ubuntu ontology best describes the leadership model of George Akume, a three–time senator from the North Central geopolitical zone, two terms Governor of Benue State between 1999 and 2007 and the current Secretary to the Government of the Federation (SGF) and a man of substantial grounding in governance, policy and statecraft.

While the context of the above quip is south African, these words fits very well with this leadership ontology. In itself, Ayatutu presupposes wholeness of man. It exudes openness and availability, willing to be vulnerable and affirming of others. With Ayatutu,one does not feel threatened because the others are able and good, for they have a proper self-assurance that comes from knowing that they belong in a greater whole together. Ayatutu ontology holds that the individual is diminished when others are humiliated, diminished when others are oppressed, diminished when others are treated as if they were less than who they are. That is to say that, a person is truly human in the context of actual relations with other human beings. For the Tiv therefore , angbian ka nan zer muufu u nyian shigh, (meaning you are one and the same with a brother dresses well and attractive). This Ayatutu perhaps explains the non-existence of poverty and hunger in Tiv traditional society prior to colonization. Thus, the Ayatutu Ka Seembellishes a distinct self-identity of the Tiv people who by nature are in the habit of eating hot food. This act defines their nature as a people that are courageous, not deterred by danger or pain and are brave. This identity of the Tiv spurs them to carry on with strength of mind in spite of danger or difficulty. This is what gives meaning to the Tiv solidarity mantra Ayatutu Ka-u-no? Ayatuutu ka se. The suggestion here is that, the communitarian way of life encourages Tiv nation to unite and unclutter its people of misguided desires not in the context of eating hot food before it loses steam and no longer capable of producing optima results, but more as a people with a unity of purpose in seeking the whole from the units. This ontology highlights individual capacities and abilities as the most important qualities in growing communal norms that eventually help the individual persons to acquire ethical maturity.

In adherence to this leadership practice, Akume was instructed into the ethos and moresof the Tiv indigenous society and carefully nurtured, and elevated to take leadership position in Benue and Nigeria at large. He grew up listening to his fathers’ stories of heroic battles of Tiv warriors. His Mothers’ enchantments of Tiv legends, proverb, stories, tales and fables instrumented by Takuruku Nyamazenga all aided his knowledge of Tiv history, culture and philosophy that stimulated his childhood imagination. The Tiv tales which usually contained some moral lessons such as virtue, humaneness, gentleness, hospitality, empathy deep kindness, friendliness, generosity, vulnerability, toughness, compassion and willing to share, all groomed him for leadership responsibilities in his later life. He’s was a story of a young man growing up in Wannune village of Mbakor, who heard so much about the great political exploits of his senior Tiv brothers like Joseph Saawuan Tarka, Paul Iorpuu Unongo, Chief Padopads Awunah, Chief Ugba Uye, Hemen Tyungu, Akume Atongo and Ugoo Yoo. He also read about nationalists like Nnamdi Azikiwe, Obafemi Awolowo, Tafawa Balewa and Ahmadu Bello, among others, and decided he wanted to be like them. Later in life as a grownup, he combined strength and courage with gentleness, tenderness, and great unselfishness to forge on in life. One lesson he leveraged from these leaders and would never forget is that in a democracy the leaders’ strength ultimately depends on the strength of his bond with the people.

This leadership paradigm tilt towards servant leadership which been best articulately stated by Greenleaf (in Mbigi 2005:219) as:

Listening – listening with regular periods of reflection is essential to the growth of the servant leader and listening also encompasses getting in touch with one’s inner voice and seeking to understand what one’s spirit, body and mind are communicating.

Empathy – the servant leader strikes to understand and empathise with others. Some of the most successful leaders are those who have become skilled empathetic leaders.

Persuasion – the leader is effective at building consensus within groups and this is the “heart and soul” of African leadership that is embedded in the ancient African philosophy of Ubuntu.

Healing – Many people have broken spirits and have suffered emotional hearts. Leaders should realise that they have an opportunity to help “make whole” those with whom they interact. Servant leaders seek to nurture their abilities to “dream great dreams”.

Self-discipline – the management of self-discipline is important – doing very ordinary things in an extraordinary manner, thus putting their sincerity on constant display in order to create trust.

Consciousness – leaders must have an inner serenity and a high degree of personal consciousness. High consciousness can only be attained through a personal spiritual journey, by reaching into the depths of our inner spiritual resources to transcend our self-interests and contribute to transformation.

The argued point here is that, democracy is a poltical system which aims at empowering the ppeople is essential if sustained human development , which is development of the people for the people and by the people is to be achieved. As has been sucintly said:

National government must find ways of enabling their people to participatemore in government and to alllow them much greater influenceon the decision that affect their livess. Unless this is done, and done on time,the irresistable tide of people rising aspirationwill inavitably clash with the inflexible systems, leding to anarchy and chaos. A rapid democratic transition and a strenghtening of the instotutions of civil societyare the only appropriate responses.

For Akume Dajo therefore, the glory of the Tiv world-view; history and culture, his early childhood training in African metaphysics and Christian faith fired his democratic culture and leadership spirit in thoughts, words and in actions to come to the realization that the human person is the apex of cosmogenesis in the hierarchy of beings. Throuh his socialiation in his enironment, he came to the realiation that violence does not pay in any democratic process and that, it is the culture of free discussion and debate which allows for setlement of differences without resort to conflict that avails devidends of democracy for the people, a culture of peace and dvelopment. Here understood, humanity is seen to bear in a translucent manner, the principle responsible for the process of its existence. This is supported by an analysis of the concept of Or-Che Uma (Personhood) in African (Tiv) thought system. As it were, this concept signifies the ‘totality’, ‘beauty’ and ‘essential appreciation of the nature man in whom life is the defining criterion of all (materially and spiritually) that humanity is. In addition to the criterion of life, personhood is laced with good deeds/knowledge (Or-fan-kwagh); being a rational man or mind (Or-u-Mfe), moral agent (Or-dedo). Or-che Uma(personhood) thus represents not only a man of high credit balance of integrity, he is a person of healthy relationship with his community and nature in the promotion of the well-being of the community. This has been well acknowledged by Wiredu and Gyekye when they say,

More than this one is required to make concrete material contributions to the well-being of one’s lineage, which is quite a sizeable group of people. A series of events in the lineage, such as marriage, births, illnesses, and deaths, gives rise to urgent obligations. The individual who can meet these in a timely and adequate manner is the true person. (Wiredu and Gyekye 1992:107)

While arguing that this form of socialisation advances the human personality, it suffices to state that Personhood in African culture requires an individual investment in the moral and material development of the human person. It requires first and foremost the individual’s will and his or her critical evaluation of the mores of a given community that are ethically guided to promote and protect life and the well-being of the person. These fragments of cultural heritage inform the Akume leadership model which in turn energizes him to survive and emerge still human, humane and relevant in local and national politics to date despite sustained clandestine efforts to dehumanize him and diminish his political dynasty.

This communo-centric philosophy informs the cherished leadership model of the distinguished Senator George Akume. This leadership model embodies Ya-na-angbian(from the Tiv verbs ya - eat, na- give or share with, angbian - brother). Taken together, ya na angbian means equitable sharing of dues with one’s brothers/relations. In itself, this principle has a metaphysical foundation. Rupert East (1939:106) very well captures this line of thought as a principle that applies more to sharing of Angôr (females) within, and among close relations. This practice not only serves as a means of exchange for a wife, it also connotes solidarity, fellow feeling and communal living or brotherhood among the qualified male members of the family unit (the Iye-Ingyôr group). This sharing is always done with the intent to yam ishô/chia (earn a justification or reasoned reason for an action) to prevent brothers/relations or other members of community from bewitching one’s children. This point has been made more cogent by Tarnande (2015: 20) who says the practice “provided the basic ingredients of social cement that worked to hold society together. These cementing factors instilled a feeling of oneness in the group”.

Used as a political model, ya na angbian denotes Democratic Humanism which entails equitable distribution of dues among community members or a political group that share a common interest. For the Tiv therefore, the individual does not and cannot effectively exist outside the community. Although this leadership philosophy settles more with the idea that aligns with communal interests than that which signposts individualism, it abhors the radical strand of communitarianism that distracts the individual’s ability for autonomous reasoning.

Strong in the triple heritage; indigenous African culture, Christian faith and epistemic prowess, Akume combined the virtues of temperance, patience, Godliness, brotherly kindness and charity to the service of the common good of his acolytes; the poor, the marginalized and the physically challenged in the society. In the convinced mind of George Akume, humanity must boldly speak for the poor and demand a more just society that upholds rights of persons. Like the San Salvdor Catholic Arch-Bishop Romero, Akume spoke for the poor, the physically challenged and the victims of injustice. He gave hope for the suffering; the hope that sought transformation of Benue and Nigeria by rejecting the worship of the “golden calf”; a new and heartless image in the cult of money and the dictator of an economy which is faceless and lacking in any truly human goal. He exemplified this quality of life in words and deeds on a daily basis as it was common sight to see ordinary people lined up in his house in the morning as he set aside several hours to attend to their needs. In his exemplary life of kindness, empathy, humour, humility, passion and ambition all marked him from the start as someone who is commitment to the principle of Ya Na Angbian.It is on account of this indomitable force of character he elicited the blessings of the Elder statesmen Wantaregh Paul Iorpuu Unongo Kwaghngise, a one-time second Republic Minister of the Federal Republic of Nigeria. Going metaphysical, Unongo evokes the instrumentality of the progenitor of the Tiv nation, Takuruku Nyamazenga to shower on Senator Akume with unlimited blessings that will grow him beyond human imagination. In his words;

I am old and close to God so let me tell you the message from God. Because you have gotten and refused to eat alone so God will continue to bless and provide for you. You will not die but will be alive to fulfill these words. No man can kill or terminate your promotion. You will grow from grace to grace and build on the grave of late J.S Tarka, build the home of my father and teacher Tarka Nachi and the home of my father in-law Wannune Kibou.

The informed idea here is that, human well-being evokes sharing and an exudation of an ethic of existence that organically embodies a series of associations and activities that portray life as fully valuable only in community living. The invocation by this spiritual head of the Tiv nation signifies not only blessings for George Akume, but a call for his mental enrichment to provide for his Tiv people a leadership compass that offers humanity, purpose and wisdom not only in turbulent times alone, but also in our everyday lives. This calls to mind the twine that tethers solidarity with human flourishing among the Tiv.

Given the tapestry of these cultural beliefs, the individual being subsumes into the us or we as opposed to the I found in “the autonomy of the individuals” that is so elaborately celebrated in the Cartesian Cogito ergo sum(I think therefore I am) of the west as against the Pobeean Cognatus ergo sum (I am related by blood, therefore, I exist) of Africa.

The most salient theme in this leadership philosophy is consensualism which argues that, decision making is not only through consultation with the followers and stakeholders, it allows followers and stakeholders to agree to the essentials before going forward on key deliverables and dividends. This approach has been popularized as Afro-communal ethic by Metz. Quoting Gyekye, he says, if and when a key goal is to realize communion spirit in a community,

a leader will aim to ensure that all genuinely share a way of life, which includes sharing the power to create it together. … it essentially includes cooperative participation, prescribing unanimitarian democracy not merely when it comes to (representative) political legislation, but also other major public spheres of life. In addition, such an approach to decision making would best enable people to enjoy a sense of togetherness, thinking of themselves as a “we” and taking pride in their collective accomplishments. And, then, consensual democracy would usually be expected to realize solidarity (Metz 2020:10).

This approach reveals the mind and spirit of the distinguished senator George Akume whose leadership idea forges communion to bring people closer together in the advancement conflict resolution. The suggestion here is that for him, humanity as a whole is dependent and interdependent, and that a well evolved life is not found in having more but in being more . This is the copula that joins the important and critical principles and practice of Ayatutu, the Leadership model of the distinguished senator George Akume as shall be discussed below.

a) Mental Magnitude

When reason is dethroned from the affairs of the bein of man, emotions, mediocrity and unimportant desires reign. This inevitably breeds intellectual corruption which in turn leads to greed, bribery abuse and executive lawlessness among other social vices. This suggestion argues the point that, those who aspire to leadership in any society must be those who are ruled by reason rather than appetite. They should in the words of Awolowo, “possess comprehension and mental magnitude” (Awolowo, 1968: 158). This leadership quality is found in abundance in the person and character of the Distinguished Senator George Akume who in our estimation may be said to be the very expression of “humanistic will and political vision, a symbol of culture and dialogue backed by an unparalleled generosity of spirit”. This humane human quality of life freed him from the tyranny of the unexamined life and so from negative emotions of anger, hate, fear, envy, selfishness and greed. This condition achieved for him tranquility of the mind and enlarged his conception of what is possible and enriched his intellectual imagination. As it turned out to be, the lessons of history capacitated Akume to envision a better Benue that he helped to render great for the general common good of its indigenous population. This vision was informed by the realities of the historical antecedents of the food Basket State and the potentialities and possibilities that the endowments of nature and human resources can transform for posterity.

b) Spiritual Depth

Spiritual depth is a necessary qualification of being human that depicts the Akume model of leadership. This is a theory of the meaning and value of human existence. Here used, it serves to underscore the metaphysics of politics. It is the copula conjoining the leader to the led. Used in association with mental magnitude, this leadership quality commands love and the pursuit of the good. In his The people’s Republic, Awolowo states these principles as love of God and love of one’s neighbor presumably alluding to the Biblical injunction in Matthew, 19:16-24 and 22: 36-40. In itself, spiritual depth involves the notion of God from whom love ultimately emanates. This religious love in conjunction with metal magnitude acts as a spark that insures the leader against that which perpetually undermines good governance and rather promote greed and naked selfishness or sickness that makes people loot the national treasury including the monies they do not need on earth. Like President George Washington of America, Senator George Akume believes that “It is impossible to rightly govern our country or the world without God and the Bible” This leadership quality promotes honesty, transparency and fairness in government business and in the process shapes the demeanor of the followership in many instances. Akume’s power of forgiveness and patriotism all add to quintessential personality as a secular prophet, the Benue Moses leading his people to the promise land and away from oppression and suppression. It may be noted here that, “if in the last three decades truly there was one single statesman who came closest to being number one among leaders of the Middle-Belt region, Senator George Akume Dajo is probably one such person.

c) Self-Knowledge

Socrates is quoted to have said that, he who knows not, and knows not that he knows not is a fool. On the other hand, he who knows not, and knows that he knows not, is a wise man. Leadership qualities demands of the leader as much as the led a character of self-examination for the purposes of bridging leadership gaps and so arrogate to the leadership or the led omniscience. This requires critical thinking, rationally persuasive, compelling and convincing policies and actions. This means that the leader must have conceptual and concrete thinking skills, he must be able to focus on issues of importance, curious and inquisitive, and must possess confidence in seeking knowledge of the unknown. For Akume, truth stands out as the alloy that binds social progress. Such was his grounding and guiding philosophy of life that oiled his entire long walk to leadership by example. George Akume recounts the wise words of Mandela thus, “honour belongs to those who never forsake the truth even when things seem dark and grim, who try over and over again, (and) who are never discouraged by insults, humiliation and even defeat” (Ihuah 2023).

Like Socrates, Akumesees self-knowledge as a necessary quality of human existence and appropriates it as an indispensable liberating tool for his people. In brain, leadership is a sacred trust. It is like the priesthood in civilized, humane religions which no one gets into it lightly or unadvisedly. It demands tranquility of mind and discipline of body and will far beyond the ordinary citizen. For him, knowledge is information in its altruistic use. It resides in the community and not in the individuals that make up the community. It is inherent in proverbs, songs, traditional arts and crafts through listening to elders telling stories of their experiences as youths and how such experiences can be relevant to the lives of the youths of today. Wisdom on the other hand is the integration of knowledge and values to produce wise action. This is the informed power that enables Akume to use knowledge creatively in governance and management of human beings and resources for the common good of humanity. This prong of leadership quality emphasizes self-awareness, personal growth and a genuine concern for the well-being and development of others. It involves being true to oneself, displaying transparency and integrity, and fostering positive relationship with followers. This is what Aung San Suu Kyi refers to as personal development which he she interpret as “the freedom of persons fulfilling their potential in the context of the values to which they subscribes and which they experience in their actions, is one of the mainsprings of all forms of development”

(d) Incorruptibility and Selflessness .

Democracy signposts human development and the good life that promotes political good, economic independent and virtuous life far removed from the gargantuan paradise of charlatans that characterize the African political and social life. Consequently, it is immediately urgent to understand that leadership needs transparent dedication to the cause of society. This is why in civilized societies one cannot indicate that there are no distinctions between private and public lives of leaders. The “official secrets act” in many third world countries are outdated, counterproductive and antithetical to the interest of the people whose interest is being protected. Leaders must not only be dedicated to the cause of human development, they must transparently act in such manners that will release the fibers of human existence; truth, justice, concern for others and reset them to form the pillars of a New Nigeria in contemporary world. Professor C.S. Momoh. (1993:157) calls this political behavior the Philosophy of Moralism; a doctrine that puts the other before or alongside the self. It holds that honesty, service and concern for the interest of the others ought to be the basis and measure of all actions and policies.

George Akume lived this quality of life in Politics and out of Politics, in richness and in poverty, in power and out of power. Even though Akume and his Benue tribe found themselves in the cauldron of extreme hate, discrimination and organized attacks from Fulani herdsmen, he preached tolerance, moderation in ideas and actions for the promotion of unity and peace in the larger Nigerian state. His style of leadership personifies a committed, patriotic, selfless and disciplined leader who has self-control and aversion for excessive indulgence in sensory pleasures. For him, all that exist belong together and are made manifest together in the service of humanity. Disorder in Nigeria today results from abandoning the poor to rot in their misery. He believes that this way of life does not endure with the poor alone, it harms us all. Failings or crimes and sufferings of an individual radiates, offends, and debases the whole political community. Individuals much less communities cannot be insulated from it. This point has been validly stressed by a Lithuanian Philosopher Levinas according to whom identification and differentiation enables the formation of personal identity which in turn result in hostility when the traits we use to distinguish ourselves from others are totalized and taken as absolute. This attitude not only reduces others to a simple or single category that distinguishes “them” from “us”, but often produces an allergic reaction to others and builds fences around humanity. This is/has been the bane of Nigerian Politics and politicians. Like Mahatma Gandhi, Akume strongly believes that, “the world has enough for everyone’s needs but not enough for everyone’s greed”

The distinguished Senator George Akume under the guidance of Ayatutu is exempt from this unpolished political culture. His sublime features, chivalry, genial frame, quixotic-temper; dignified deportment and inspiring noble exudation, was such which cuts an almost perfect symmetry with Brutus whom Mark Anthony describes “the greatest Roman of the all, of whom the element is so made, that nature might stand up and say this was the man” (Kola Johnson, 2013:47). This description perfectly fits George Akume Dajo so much that we can say that the Akume per sonae belong to a very distinguished caste of leaders who truly represents a leadership figure that can stand tall as a leader worthy of emulation. His humble disposition crafts for him a philosophy of life that fits his humane and generous spirit. I recall an encounter with him in his Abuja home when I visited him alongside Prof. Msugh Moses Kembe, the then Vice-Chancellor of Benue State University, Makurdi. We got talking about the human condition, and the relationship problems of man namely of jealousy, blackmail and betrayers by friends, families, relatives and loved ones, and how that has led to the underdevelopment of Tivland. A generally simple and humble Akume quipped,

Prof. never blame anyone in your life. Humanity has the good, the bad, and the ugly. Good people give you happiness. Bad people give you experience. Worst people give lessons. And best people give you memories. we are often let down by the most trusted people, loved by the most unexpected, some make us cry for things that we haven’t done. While others ignore our faults, and just see our smile. Some leave us when we need them the most.

What the above conversation reveals is that, this man of quintessential and healthy love for humanity is not only most able, he demonstrates physical courage. His dealings with his followers proves to me that he has demonstrated moral and mental ability in leadership by building coalitions that extend beyond our natural allies; family, friends etc. For him, the greatness of a man is measured by the way he treats the little man. This is the content of Tiv ontology as embodied in Ayatutu with practical application in Ya Na Angbian;a communitarian sharing principle. This principle is not a narrowly interpreted and applied principle among the Tiv nuclear family alone, but expanding outwards in ripples-like, concentric circles to include the entire Benue family and beyond. Here, understood, Akume represents a just leader who leads with a passion for truth, fairness, equity and justice; the essential qualities of a successful leader in nation building. His persuasive leadership skills throw him up as one who lived and practiced compassionate leadership; leading by example forgiving his adversaries and equitably sharing democratic dividends to his followers and non-followers.

Lessons from the Akume Leadership Model:

Leadership requires creative abilities of the mind, it is grounded in epistemic, metaphysical and moral content. It has less to do with tyranny of the flesh; negative emotions of anger, hate, fear, envy, selfishness and untruth. These are the virtues that oiled the heart of Akume to engage in the long walk to liberate his people. The informed idea here is that, the individual existence makes meaning though, only to the extent that he or she connects with another member of the community. What this means is that, the individual member of the community is open and available to others, affirming of others. He does not feel threatened that others are able and good, based on a proper self-assurance that comes from knowing that he or she belongs in a greater whole and is diminished when others are humiliated or diminished, when others are tortured or oppressed. Such is the essence of being human. For Akume, the human personhood comes as a gift from other persons and that, each person is a focus of shifting forces, changing as they change, existing only as a part of the different relationships that bind us to others (Ihuah 2022: 107). This leadership philosophy does not treat individuals as entities in action and thought, separated from one another, rather, the individual is connected and dependent on others in the community for true selfhood and full humanity. In essence, this Leadership model is far from arbitrariness and impunity that are the hallmark of tyrannical and dictatorial regimes. It’s rather a commitment to democratic values which the revered Senator Akume demonstrates to his followers. He not only brings hope, he fulfills the hope and upholds the rule of law. Nelson Mandela’s call at the UN’s Fiftieth anniversary in New York on October 1995 speaks to this leadership model thus;

what challenges us, who define us as statespersons, is the clarion call to dare to think that what we are about is the people-the proverbial man and woman in the street. These, the poor, the hungry, the victims of petty tyrants, the objectives of policy, demand change. (Guardian, 2013:16)

What indeed challenges and defines the Akume leadership model is the use of wisdom in satisfying the politically important needs and desires of the people on whose behalf he holds power in trust. With courage, sacrifice, love and reconciliation, he acts as a leader and mentor, exemplifying the human virtues needed in the management of diversities. He evolved democratic dispositions that promoted inclusivity and nonviolence. This disposition has been well articulated by Bethke Elshtain in line with Akume’s thought as:

A preparedness to work with others different from oneself towards shared ends; a combination of strong convictions with a readiness to compromise in the recognition that one cannot always get everything one wants; and a sense of individuality and a commitment to civic goods that are not the possession of one person or one of one small group alone

It is reasoned on this count that, the lessons of this leadership model cannot be more than the lived life of Akume that is guided by the Ayatutu ethics which demands that our deepest moral obligation is to become more fully human by intertwining more and more deeply into community with other selves. It is in adherence to this ethic that Akume fought against intimidation and manipulation of the common man. For him, personal sacrifice, selflessness and service to humanity are the building blocks of a strong nation. Thus, human excellence for him is by relating to others communally and harmoniously.

He lives it and consistently resists the temptation and pressure to exclude his opponents and hold Benue to the jugular. He, it was who recruited and dragged Gabriel Suswam to contest for political office to represent Katsina-Ala/Ukum/Logo federal Constituency. Here understood, Akume was a selfless and humane statesman who etched his name in gold. His quintessential essence no doubt finds meaning in the words of the English Romantic Poet, Percy Shelly who forcefully wrote:The One remains; the many change and pass. Akume, in this context, is this One– a great and good man; a humble and compassionate man for all tribes, tongues and creeds.

The will to sacrifice for the greater glory of Benue counts as another lesson from this Leadership model. Akume refused to reduce leadership to political messianism in fevour of his belief that it is when power is exercised creatively and used humanely to uplift peoples, organizations and societies for the better that leadership makes meaning to the people. Mvendaga Jibo reports the many humane activities of George Akume to the Universal Reformed Church of Christ (URCC) otherwise known as NKST for the establishment of the University of Mkar, Mkar. No doubt. his generous financial and material support ensured the approval and licensing of the University of Mkar, Mkar by the National Universities Commission (NUC) (Jibo 2021: 40-41). In his revered mentorship legacy as well, Akume sighted the leadership gap in Benue State and recruited the Rt, Hon. Gabriel Suswam and his Deputy Chief Stephen Lawani to succeed him frrom 2007-2015. He recruited Dr. Samuel Ortom and his Deputy Engineer Benson Abounu to succeed Suswam from 20152023, and the current Governor, Very Rev. Fr. Hyacinth Iormem Alia and his deputy Barr. Sam Odeh in 2023 to succeed Samuel Ortom. In all these, George Akume is mussed as the political god-father. That he recruited these leaders in succession as executive Governors of Benue State even against the powerful and the mighty in Benue sets him apart as an example for other leaders to follow that, the older generation must give way to the younger and allow their states to move forward. We are also reminded of George Akume when we see the likes of the founder of Fedei corporate Institutes, the late Very Rev. Fr. Chris Ierwua Utov, Prof. Joseph Utsev, the serving Minister of Water Resources, Nicholas Wende, the North Central Representative on the NDDC Governing Board, Mr Akuta, the Executive Director of NIMASA among many others. He invested in community and people. He built societies, made people and provided shelter for many . The lessons from this hospitable and welcoming leader does not just end with his ability to reach his goals and live in absolute luxury, but also in nurturing and grooming his mentees, political associates and promoting talents. For him, the wise words of Dr. Myles Munroe more than anything fits his mentorship profile. In his words;

If what you learn, achieve, accumulate or accomplish dies with you then you are a generational failure. Mentoring is the manifestation of the highest level of personal maturity, security and self-confidence. An insecure person will never Train People, they will oppress people. Mature people create people greater than themselves. Your assignment has a shelf life. You will die one day; so train your replacement. Your Greatest Gift to the world is your mentee. True leaders do not attract followers; they do not seek followers. The Greatest obligation of true leadership is to transfer your deposit to the next generation. Leadership success is measured by the success of your successor. No matter how great you may have been, if you didn't produce a successor, you are a failure. You preserve what you built through mentorship. Legacy is about preserving all that you've built by raising other people. Success without a successor is failure. Leadership that serves only its generation is destined to failure. If your vision dies with you, you have failed. Legacy is about living beyond your grave.

What this quip reminds us is that, the task of remaking a Nigerian nation worth living in and dying for is not in air-conditioned offices, not in the long stretched SUVs, fat Bank account within and without Nigeria, or the pent houses on foreign beaches that house the property acquired with resources appropriated from the people’s common wealth. The remaking of the Nigeria of our dream rather lies in the collective knowledge, wisdom and communal efforts of both the leaders and the followers to put right the blunders that were inherited from authoritarian regimes that primed and exploited the systemic crisis in Nigeria to justify power grabs from the still decadent political leaders of the past generation of leaders. The future Nigeria many of us hope for lies in developing a leadership rationally designed to strengthen the guardrails of democratic practice which have been weakening for decades. This in our estimation is not an insurmountable project. It is rather a democratic norm to keep Nigeria one which is a task that must be done by the Akume leadership model. The art of governance thus descends from theory to practice, to articulating problems of living, and purpose that critically assesses situation, possible actions and policies from the standpoint of their capacity, if implemented, to promote wiser and better ways of living.

The challenge drawn from the Nigerian Leadership crisis is to create a tradition of patriotic leadership and raise a crop of young leaders, bound by common ethos that exude the quintessential leadership qualities of Akume. Unlike a typical Nigerian politician who thinks of the next election, the statesman Akume Dajo, thinks of the next generation. Like Theodore Roosevelt, Akume was led to explore two riddles namely, to shape his time or for time to summon/shape him. In reminiscence of his philosophy of life, he reasoned like Roosevelt that it is not in the still calm of life or the repose of a pacific station, that great characters are formed (Goodwin 2018: xv).In the brain of this great son of Benue therefore, the habits of a vigorous mind are formed in contending with difficulties. In his many leadership outings in the past, Akume Dajo was no doubt confronted with the great difficulties and necessities that called out the qualities of his virtuous life. When he presided as the Governor of Benue State (1999-2007), there was the problem of crisis of confidence in the economic survival of the state though, his spirited combativeness was called to the fore. His self-confidence and infectious optimism restored the hope that earned him the trust of the Benue people to rebuild the economy of the fledgling state and maintain a democratic veneer. In a well-crafted essay on Akume titled, Akume: Bureaucrat, governor, senator , Tunde Olusunle, substantially credits Akume with the odyssey of the APC in Benue politics that led it to take over the governorship during the 2015 elections. Olusunle further adds that Akume latched on latent disaffection within the ranks of the PDP during the party’s gubernatorial primary in December 2014, and poached Samuel Ioraer Ortom, who felt hard done by the process which produced the PDP flagbearer to defeat the candidate of the PDP, Terhemen Tarzoor, at the general polls. (Olusunle 2023).

What these lessons translate to is that, our leadership recruitment process should highlight more the idea of servant leader not a messianic leader. Those on whose shoulders leadership rest should jettison the concept of leadership indispensability and process the younger generation to whom they can gracefully and willingly cede power to when they mature. This leadership model involves the identification of leadership questions, working together to define what the group wants, exploring possibilities for the future and actively creating new behaviors. It requires knowledge of the power of history and wisdom. Here, the leadership and followership engage each other in a dialogue and use what they have heard, seen and felt to co-create new ways of working together to achieve their shared goals while creating deeper social bonds and satisfaction. History and wisdom are important as a moral imperative, a tool of strengthening democracy and ensuring accountability. It aids our resolve to never ever forgetthe good, the bad and the ugly past as well as the moral courage to say, never again to bad leadership. The former German President, Richard von Weizsacker reinforced this point thus; “Whoever closes his eyes to the past becomes blind to the present. Whoever does not wish to remember inhumanity becomes susceptible to the dangers of a new infection”. What Nigeria needs today is a leadership that will move it away from the fangs of leadership failure. This the encyclopedic Bertrand Russell suggests, “the main thing needed to make the world (Nigeria) happy is intelligence …because intelligence is a thing that can be fostered by known methods of education”

For someone who has been Governor, Senator and Minister, and currently, Secretary to the Government of the Federation (SGF), all within 24 - year span of Nigeria’s contemporary politics, George Akume without dispute, is one of the most prepared Nigerians to drive the engine of governance and administration at this epoch in the nation’s development. As it is said, he has seen it all beginning from the padded swivel chair of Government House; to the theatre-style, red-lacquered parliament, and thenceforth to the marbled interiors of the chambers of the federal executive council. Articulate, accessible, unassuming, experienced, broad-minded and thoroughly pan-Nigerian, one thing that goes for him is that, he can be trusted to deliver.

The problem however is that our present day Nigeria is structured to fail because it has been emptied of men of thoughts, stature and deep knowledge thus living its helpless and hapless population in the world of mental pygmies; a country which greedy men have seized the reins of power and so, suffocated it with a decadent leadership without the wise use of knowledge. The chronic institution Kakistocracy (the unfit to rule) as a leadership idea in our body polity is what has made Nigeria a failing state. On the other hand, advent of Ayatutuism; a communitarian leadership model championed by Senator George Akume should serve as the ease of consolidating democratic practice in Nigeria. This welcoming leadership model which signposts a political culture without guardrails will more likely shrink ethnic and religious supremacist tendencies and progress Nigeria out of the brinks of anarchism. This thinking may have informed the reasoned opinion of Socrates of antiquity who likened leadership to a skill that is the preserve of the true lovers of wisdom in society and of the noblest pursuit who alone should be privileged to steer the ship of governance. Through Socrates, Akume’s intuitive mind instructs us thus:

· Tell those who don’t value knowledge and wisdom that, the best of our society (the knowledgeable and the wise) are useless to the multitude.

· However, this is not because something is wrong with them (lovers of wisdom) but because people do not know what to do with them.

· It would be unnatural for the captain to plead with the sailors to be put in command or for knowledgeable and wise people to beg at the doors of the rich - whoever came up with that saying has it wrong.

· The truth is that sick people, whether they are rich or poor must go to the doctor rather than expect the doctor to come to them, just as those who need a leader must seek out the person who knows how to lead.

· if rulers are to be genuinely useful, they cannot go round asking to be put in in charge.

· They are not at all like our current politicians, who resemble the mutinous sailors in our analogy and who call the true pilots useless stargazers. …….. Plato’s Republic, 2001:226)

The informed thinking here is that, firstly, a good leader is one who is on a mission with a strong sense of purpose. Secondly he must not only be a thinking being, he must be Thinking in questions. Rather than merely asking good questions, he must inspire an entirely different way of thinking. He must ask and think in right questions. Thirdly, he must think like a beginner to cultivates an open, continuously inquiring mind that is as free as possible from false attachments and corruptive tendencies. What this means is that, leadership is the singular preserve the greatest of men/women with knowledge, abilities and virtues. It requires a life of a strong sense of purpose, reflection, an open and continuously inquiring mind and courage to build societies of peace and enduring prosperity.

These specific leadership skills that grounded the Akume leadership model are here relevant and highly valued leadership lessons for today’s Nigeria. This quality of life is what has made George Akume one leader crafted of gold and delivered to Nigeria for leadership lessons. He it is, who walked in faith and hope, who lived in midst of arrows but on whom the world has no hold. The good, the bad and the ugly both celebrate this iconic political figure and a true aristocrat. Unlike the top-down approach leadership model that organizes society in the manner of a manager more than a leader, George Akume uses a bottom-up leadership style that is inherently collaborative and, at least in principle, open to anyone whose questions inspire us to pursue a shared goal that is truly worth pursuing - the good life.

This rightly puts him in the category of a great leader in his own right that political leaders in Nigeria must not only take leadership lessons from him, they must be compelled to key into his leadership philosophy in the advancement of a New Nigeria. It may after all not be an exaggeration for Nigerian leaders to converge in a vision of this political model as a benchmark against which leadership will be measured in Nigeria.

The lived life of this transformational leader marked by perpetual struggle provided the best preparation for the challenges ahead of him as a leader. His temperament was stamped with melancholy but devoid of pessimism and brightened by wit. This great son of Benue possessed a deep-rooted integrity and humility combined with an ever-growing confidence in his capacity to lead. Most of all. he brought a mind tempered by failure though, was able to fashion the appalling sufferings ahead into a narrative that would give direction, purpose and lasting inspiration. He was hectored even as a sitting Governor though, his unique leadership chemistry was unveiled subsequently in his second term. He came to understand that there were multiple interests in his government (cabinet) on diverse political interest and issues (inclusive of succession and or a first Idoma governor for the state).

Through a mix of Ayatutu leadership model, Akume was enabled to combine transactional and transformational leadership to acknowledge his failures though, he demanded a change in direction. This communocentric leadership model further instrumented him to harvest firsthand information and to ask questions and question answers about leadership and governance. In his day-to-day administration, he exhausted all possibility of compromise before imposing unilateral executive powers. He was also quick in anticipating contending viewpoints before assuming full responsibility for pivotal decisions. This includes putting his ambition for collective interest above self-interest. As he presided over the apparatus of state authority, Akume understood the emotional needs of each member of his team; the executive, legislature and the Judiciary, and his party followers, and ordinary citizens, so he sets a standard of mutual respect for each group; to control intra and inter anger. In the cause of his day-to-day engagements, he refused to let past resentments fester; he transcends personal vendettas, he shielded members of his cabinet from blame and maintained perspective in the face of both accolades and abuse. Pressure of work on his office and person did not deter him from finding creative ways of maintaining balance/calm to replenish energy, to keeps his word, to know when to hold back, when to move forward. More importantly, his simplicity made him accessible, easy to approach. This is true democracy in action. Here understood, democracy is not about underestimation of the will of the people to hire and fire. It means being in office or representing the people as long as the people agree (through free and fair election) that you should be; it means supporting one in an office as long as they are confident that one has their interest at heart. Such is the case when democracy is said to be rule of the people, for the people and by the people. The guardrail of democracy here is that, the ballot is stronger than the bullet.

The crisis of leadership being experienced in Nigeria today is symptomatic of the absence of these guardrails of democracy. The Akume Leadership recruitment model which is compliiant with this democratic practice comes in handy as a benchmark against which political leadership will be measured in Nigeria. Lessons of humility, tolerance, virtuous life, courage, quintessential discipline and self-denial that are evidenced in this leadership philosophy has placed him in the category of a Grand Democratic legacy stretching back to the ancestors of African democracy like Nelson Mandela, Julius Nyerere, Kenneth Kaunda, Joseph Sarwuan Tarka, Nnamdi Azikiwe, Obafemi Awolowo, Apollos Aper Aku and the Very Rev. F. Moses Orshio Adasu. These inspirational and charismatic leaders not only lead by example but inspired to live and lead with a sense of efficacy, integrity and accountability. This is the leadership model that African leaders should adopt as a bench mark for continental leadership guide. In context and content, this model is epitomized by George Akume in Ayatutuism . It is ethical and imbued with core competencies like survival, solidarity, respect and dignity. These are the core values of democratic practice that hold governments accountable and limits opportunities for system abuse.

Concluding Remarks.

This paper has argued the thesis that the Nigerian leadership is deep neck in thee organized conspiracy against the Nigerian state and that, political decay has been a function of poor recruitment process in which Kakistocracy (a state in which a clone of the unfit to rule preside)has being the leadership recruitment model. The paper argues further that, Nigeria needs a communitarian leadership model to recalibrate its diversity for national unity and development. We submit that, in every human community, there are those who have fallen below as well as others who have risen above acceptable standards. There are also within the same political clime, criminals, idiots, prophets and discoverers.

Given our diversities and the deep seated political crisis of the times, Ayatutuism leadership model is advanced as an option for strengthening national institutions and resolving Nigeria’s many leadership contradictions. This leadership model signposts deep patriotic spirit and redemptive forgiveness that aid good and strong institutions to foster. What this means is that, those economic, social and political institutions that motivate people as individuals are given the political will to work in ways leading to the build-up of national wealth. As a father – figure personality, George Akume bore the light of redemption with an intensity that scared darkness, a courage that conquered political blackmail and the power that castoffs intimidation and bad leadership. This leadership model identifies itself with a dozen different so-called good institutions as control of inflation, educational opportunities, effectiveness of governance, enforcement of contracts, freedom from trade barriers, incentives and opportunities for investment of capital, lack of corruption, low risk of assassination, open currency exchange, protection of private property rights, rule of law, and unimpeded flow of capital. Unfortunately, Nigeria remains far from being associated with these strong institutions that gives wealth.

This leadership model is known less for what it proclaims but more for what it delivers, less identified for its clamor for title and position but more for its expertise and competence. As a leader of the people, Akume is known less for what he controls but more by what he gives. He is by these characterizations a compassionate and visionary leader who cares about his followers. He is dedicated to the humane and noble cause of his people. This leadership portrait is African in origin and content. It is guided by basic African values and principles that accentuates communalism and co-operative teamwork that promotes and progresses Benue, Nigeria and beyond.

The ageless homily for mankind that “an unexamined life is not worth living” fits very well with the teachings of Ayatutuism;the Akume leadership philosophy. This transformational leader believes that it is a mark of good sense to periodically review our thoughts, words and deeds for possible adjustments towards expected positive ends. This leadership ontology calls us to a culture of wholeness, humaneness and hospitality of humanity. It stresses empathy, deep kindness, friendliness, generosity and compassion among leaders and followers. It is strengthened by mental magnitude and moral depth.

The true development of human beings much more than ecomnomic groth. It must cary with it a seense of empowerment and inner fulfilment with human and cultural values intact moreso in an environment where political leadership is synonomous with tyrany and the rule of a narrow elite. Only then will we be able to look to a future where human beings are valued for what they are rather than what they produce.

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Details

• College: Johannes Gutenberg University Mainz (Arts)
• Course: African Political Philosophy
• Author: Alloy S. Ihuah (Author)
• Publication Year: 2024
• Pages: 42
• Catalog Number: V1490610
• ISBN (eBook): 9783389047941
• ISBN (Book): 9783389047958
• Language: English
• Tags: George Akume, African Politics Leadership Recruitment Alloy Ihuah Ayatutu Tiv Politics