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IGWEBUIKE: An African Journal of Arts and Humanities Vol. 5 No 5, September 2019. ISSN: 2488-9210(Online) 2504-9038(Print) 

 

 

 

(A Publication of Tansian University, Department of Philosophy and Religious Studies) 

104 

 

NIGERIA AND THE DEBACLE OF LEADERSHIP AND GOOD 
GOVERNANCE: PERSPECTIVES FROM IGWEBUIKE PHILOSOPHY 

 

OGBAKI, Peter Emmanuel 
Centre for Research and Religious Studies  

Kaduna, Kaduna State 
ogbaki@gmail.com 

 

Abstract 

The main thrust of this paper is to analyse the debacle of leadership and good governance 
in Nigeria while gleaning on the perspectives of Igwebuike philosophy. Nigeria as a 
country with all its human and natural resources and great potentials have suffered in 
the hands of incompetent and inept leaders as a result, effective leadership and good 
governance have become a sham and farce in our country. The paper is a survey, using 
the descriptive and analytical research methodology. Data were collated from secondary 
sources i.e. journals, books, official publications of the government, internet materials 
among others. The data was analysed using the content analysis. The good governance 
theory and the transformational leadership theory were used as the theoretical framework 
for the study. The findings show that there is a dearth of effective leadership and good 
governance in Nigeria. As a result of the systemic and endemic corruption prevalent in 
the country, she has failed all the measurable indicators of good governance in leadership. 
The study concludes with some pathways to sustainable leadership and governance in 
Nigeria and advocates the involvement of the masses in the activities of government; non-
governmental organisations and the media need capacity building and empowerment; 
National Orientation Agency needs to do more in terms of campaigns against corruption, 
and lastly capital punishment for corrupt public office holders like it is practiced in 
China. 

Keywords: Igwebuike, Philosophy, Governance, Leadership, Nigeria, Africa, 
Perspectives 

Introduction 

One of the central issues on the front burner in Nigeria and indeed all the African 
countries is Leadership. Nigeria has suffered from the mishap of poor leadership 
and bad governance. Since independence in 1960, our leadership strategies have 
remained antiquated and superannuated. Nigeria and Nigerians have been 
under the heavy burden of bad governance from our supposed leaders. A 



IGWEBUIKE: An African Journal of Arts and Humanities Vol. 5 No 5, September 2019. ISSN: 2488-9210(Online) 2504-9038(Print) 

 

 

 

(A Publication of Tansian University, Department of Philosophy and Religious Studies) 

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country with uncommon and unquantifiable resources in both human and 
material form, yet here in Nigeria resides the headquarters of poverty and 
corruption – two indicators of a failed state and bad leadership and governance.  

Oni & Excellence-Oluye (2017) opine that:  

Paradoxically, Nigeria the giant of Africa (as it is called) wallows in socio 
economic, political and infrastructural decadence in all her crevices. The 
inability of Nigeria's leadership to harness the nation's vast resources and 
reserves towards socio economic development continuously calls to 
question the composition of the fabric of the nation's leadership and 
governance. There seems to be a total collapse of ethical governance with 
the abuse of every moral norm of administration and a loss of conscience 
towards 'rightness' and objectivism in polity. To this end, it becomes a 
wonder if Nigeria can ever rise out of decadence and her impoverished 
state if those that are meant to drive the steering towards the nation's 
emancipation lack the morality and sanity to do so.  

This, consequently implies that the vehicle of socio-economic progress has been 
fixed on the reverse gear. So, while it seems we are taking two steps of forward 
movement, we seem to be taking four steps backwards. 

Sad as these indices portends for Nigeria, this is not to say that progress have not 
been made at all in terms of development. There is no doubt that past leaders in 
this country have tried their best to fix the leadership and governance issues, 
however several debilitating factors have vehemently opposed such policies and 
strategies. 

According to Blanchard (2011), leaders have a major role in setting the vision to 
move toward the organisation’s goals, and then creating a motivating 
environment for people so those goals can be reached. Excellent leaders can turn 
a good organisation into a great one, and poor leaders can, in his view, ‘send a 
great organisation downhill’. This goes to show that if Nigeria as a nation has 
remained in this downhill position, it means therefore that we have had poor or 
perhaps bad leaders.  

Blanchard (2011) buttresses the point further when he said:  

Leadership is very important. Leaders have a major role in setting the 
vision to move toward the organization’s goals, and then creating a 



IGWEBUIKE: An African Journal of Arts and Humanities Vol. 5 No 5, September 2019. ISSN: 2488-9210(Online) 2504-9038(Print) 

 

 

 

(A Publication of Tansian University, Department of Philosophy and Religious Studies) 

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motivating environment for people so those goals can be reached. But 
leaders who don’t know what they’re doing, or have big egos, can take a 
good company and drive it straight into the ground.  Leadership does 
matter.”  

There is no gainsaying that leadership matters and it indeed matters for Nigeria 
especially at this moment of our political history when the indices in leadership 
and governance have plummeted backwards. 

It is against this backdrop that this study reflects on the debacle of leadership and 
good governance in Nigeria.  

Objectives 

The objectives of this study amongst others are:  

(i) to ascertain the place of effective leadership and good governance as 
necessary catalyst to satisfactory development in the Nigerian society;  

(ii) to establish impacts and effects of bad leadership and governance in 
our nation;  

(iii) to determine the role that endemic and systemic corruption has played 
in destroying the fabrics of effective leadership and good governance in 
Nigeria; 

(iv) to establish the perspectives of Igwebuike philosophy in good 
leadership and governance in Nigeria;  

(v) to proffer some useful pathways to sustainable leadership and good 
governance in Nigeria as the way out of the present debacle. 

 

Research Method 

This study is a survey, using the descriptive and analytical research 
methodology. It utilizes qualitative research techniques in trying to critically 
evaluate the dearth of leadership and good governance as the fundament debacle 
of the Nigerian state. It therefore uses secondary sources of data such as Text 
Books, Journals, Magazines, Newspapers and the Internet. Conclusions and 
useful policy implications were outlined based on the above descriptive designs. 

Conceptual Clarification 

a. Leadership 



IGWEBUIKE: An African Journal of Arts and Humanities Vol. 5 No 5, September 2019. ISSN: 2488-9210(Online) 2504-9038(Print) 

 

 

 

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Kellerman (1984) defines leadership as a process by which one individual 
consistently exerts more impact than others on the nature and direction of group 
activity. Ologbenla (2007) however, defines leadership in its simplest term as the 
quality of being good at leading a team, organization, a country, etc.  

According to Singh (2017),  

One of the first formal studies referred leadership to Hereditary Genius 
(Galton, 1962), showing that leaders have inborn qualities. However, in 
recent times, “more importance has been given to Authentic Leadership” – 
a person who truly wants to serve people becomes a leader. However, I 
believe that Leadership is needed to lead in a group or a company… 
Leadership is not about knowing a particular trade or excelling in it, it is 
about the people in that trade, it is about relations. A good leader may not 
know the trade well, but his leadership will not be effective if he cannot 
understand the sentiments of the people working with him. It is about the 
way a leader communicates with his subordinates. More often leadership 
is related to the position for example a President of a country may not 
always be a good leader, but still people relate to the President as a leader. 
However, this is not the case “It’s not the position that makes the leader; 
it’s the leader that makes the position” 

For DePree (1989), The first responsibility of a leader is to define reality. The last 
is to say thank you. In between the two, the leader must become a servant and a 
debtor. That sums up the progress of an artful leader. He adds, “The art of 
leadership requires us to think about the leader-as-steward in terms of 
relationships: of assets and legacy, of momentum and effectiveness, of civility 
and values. Leaders should leave behind them assets and a legacy. First, consider 
assets; certainly leaders owe assets. Leaders owe their institutions vital financial 
health, and the relationships and reputation that enable continuity of that 
financial health. Leaders must deliver to their organizations the appropriate 
services, products, tools, and equipment that people in the organization need in 
order to be accountable. Blondel (1987) avows that leadership entails the ability of 
the one or few who are at the top to make others do a number of things 
(positively or of the one or few who are at the top to make others do a number of 
things (positively or negatively) that they negatively) that they would not do or 
at least might not have done. For Okadigbo (1987) however, leadership is the 
process through which one individual consistently exerts more influence than 
others in the pursuit of group behaviour. Hah and Bartol (1983) also define 



IGWEBUIKE: An African Journal of Arts and Humanities Vol. 5 No 5, September 2019. ISSN: 2488-9210(Online) 2504-9038(Print) 

 

 

 

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political leadership as the mobilization and direction, by a person or persons 
essentially non--coercive means, of other persons within a society to act in 
patterned and coherent ways coercive means, of other persons within a society to 
act in patterned and coherent ways that cause (or prevent) change in the 
authoritative allocation of values within that society. in that society. 

Covell, (2014) holds that to become a public leader, one must understand that it 
is a calling and a privilege to serve and solve public problems. It requires all 
qualities in a man. The requirements involve education, knowledge and 
personality traits because without these qualities, leadership is impossible 
(Adair, 2003). These are developed over time through formal and informal 
educational experience, and professional and social experiences. She also adds, 
quoting other scholars, that: 

From the contemporary knowledge of leadership, Dr. Cornel West defined 
leadership as “using imagination.” John P. Kotter, a professor of 
Leadership at Harvard Business School defined leadership as changes in 
“the systems and organizations that managers need, and, eventually, 
elevate them up to a whole new level or . . . change in some basic ways to 
take advantage of new opportunities.” Yukl (2006) defined leadership as 
“the process of influencing others to understand and agree about what 
needs to be done and how to do it, and the process of facilitating 
individual and collective efforts to accomplish shared objectives”. It is 
about “telling others what to do” (McShane, 1992). 

Consequently, leadership is the process of leading implemented by a person 
authorized though appointment or election to do so. Leadership emerged 
because every society is either organized or seeks to be organized as the masses 
cannot lead hence the need to have a few people to lead (Ujo, 2001). Ogbonnia 
(2007) defines an effective leader “as an individual with the capacity to 
consistently succeed in a given condition and be viewed as meeting the 
expectations of an organization or society.” This is because leaders are recognized 
by their capacity for caring for others, clear communication, and a commitment to 
persist, as individual who is appointed to a decision-making position has the 
right to command and enforce obedience by virtue of the authority of his 
position. However, he must possess adequate personal attributes to match his 
authority, because in the absence of sufficient personal competence, he may be 
confronted by an emergent leader who can challenge his role in the organization 
and reduce it to that of a figurehead (Nkechi & Ikechukwu 2014, p. 69). 



IGWEBUIKE: An African Journal of Arts and Humanities Vol. 5 No 5, September 2019. ISSN: 2488-9210(Online) 2504-9038(Print) 

 

 

 

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In their celebrated work, Leadership on the Line: Staying Alive through the Dangers of 
Leading, Heifetz and Linsky (2002, pp. 3-4), suggest that to lead means putting 
yourself and your ideas on the line, responding effectively to the risks, and living 
to celebrate the meaning of your efforts. According to the authors: 

To lead is to live dangerously because when leadership counts, when you 
lead people through difficult change, you challenge what people hold 
dear – their daily habits, tools, loyalties, and ways of thinking – with 
nothing more to offer than a possibility. Moreover, leadership often 
means exceeding the authority you are given to tackle the challenge at 
hand. People push back when you disturb the personal and institutional 
equilibrium they know. And people resist in all kinds of creative and 
unexpected ways that can get you taken out of the game: pushed aside, 
undermined, or eliminated. 

For the purpose of this study, a leader is one who influences a people or group of 
people towards an effective and efficient realization of shared goals. It is not 
dependent on title nor formal authority. 

b. Governance and Good Governance 

Governance, a concept that is greatly debated, is now inviting greater attention 
within and amongst countries and as the number of democratic administrations 
is continuously increasing, good governance has evidently become a key 
standard to judge a nation’s credibility as well as respect on international scales 
(Iyoha, et al 2015). Governance refers to several ways by which social life is 
coordinated. It is a process of social engagement between the rulers and the ruled 
in the society which implies that governance is predicated on the relationship 
between the ruling class and the ruled class in the society (Iyoha, et al 2015, 
Nyewusira 2007). Governance can be referred to as the traditions as well as 
institutions that define how authority is exercised in a given country (Kaufmann, 
Kraay & Zoido 2000 cited in Omoregbe, 2016, p. 37). Salman (2009) cited in 
Omoregbe, (2016, p. 37) asserts that Governance entails the procedure through 
which governments are selected, monitored, held accountable, and replaced; it is 
government’s ability to judiciously manage resources well and formulate, 
implement as well as enforce good policies and regulations; and the respect of 
citizens and the state for the institutions that govern economic and social 
interaction between them. 



IGWEBUIKE: An African Journal of Arts and Humanities Vol. 5 No 5, September 2019. ISSN: 2488-9210(Online) 2504-9038(Print) 

 

 

 

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According to Kolade (2012), Governance involves participation by both the 
governor and the governed (i.e. the leader and the follower). He asserted that in 
order to get the expected governance in Nigeria, there is the need to provide 
„leadership education that highlights service delivery, quality and 
accountability; severely curtail the excesses of position holders, encourage the 
culture whereby position holders vacate office when being investigated for 
wrong doing; and openly celebrate leaders that excel or perform well. 

The World Bank Institute (2012) avers that governance is the way power is 
exercised in the management of the country’s economic and social resources to 
the development of a society (World Bank, cited in Obadan, 1998, p. 24). The 
Bank further identified the following three key aspects of governance: the form 
of a political regime; the process by which authority is exercised in the 
management of a country’s social and economic resources and the capacity of 
governance to design, formulate and implement policies and discharge 
functions. 

Citing Wai (1975), Obadan (1998), agrees with the above conceptualization and 
states “that governance encompasses the state’s institutional and structural 
arrangements, decision-making processes, and policy formation and 
implementation capacity. Other indices include development of personnel, 
information flows and the nature and style of leadership within the political 
system” (George-Genyi, 2013, p. 56). It is the ability of the government to 
efficiently and effectively promote the economic well-being of its people. 

From the perspectives of Ndehfru (2007), governance is a fundamental process 
through which the lives and dreams of the citizenry are collectively pursued by 
deliberate and systematic strategies and policies, for the realization of their 
maximum potentials. He went on to argue that this process is a combination of 
responsible leadership and enlightened public participation. 

The concept of good’ in ‘governance’ is an appendage to the word ‘governance’ 
and it is seen as the process and institutions by which authority in a country is 
exercised (World Bank, 2004). Furthermore, governance includes how 
governments are selected, held accountable, monitored and replaced with an 
emphasis on the capacity of government to manage resources and respect the 
rule of law (World Bank, 2004; Boyte, 2005). Therefore, the word ‘good’ in 
governance connotes the proper exercise of authority, management of resources 



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and respect for the rule of law in accordance to laid-down principles for the 
benefit of all in a society. 

In this regard, Babawale (2007) sees good governance as the exercise of political 
power to promote the public good and the welfare of the people. He argues that 
good governance is the absence of lack of accountability in government, 
corruption, and political repression, suffocation of civil society and denial of 
fundamental human rights. He points out the attribute of good governance in 
any society to include: accountability, transparency in government procedures, 
high expectation of rational decisions, predictability in government behaviour, 
openness in government transactions, free flow of information, respect for the 
rule of law and protection of civil liberties, and press freedom. 

Also, Brinkerhoff (2005) argues that governance extends beyond government 
action to address the role of citizens and the way groups and communities 
within society organize to make and implement decisions on matters of general 
concern. He observes that promoting good governance includes: reforms to 
increase accountability, transparency and responsiveness. Furthermore, good 
governance seeks to improve the capacity of the state, encompassing a variety of 
strategies to increase efficiency and effectiveness of government performance 
(Omona, 2010). This implies that accountability, transparency and 
responsiveness on the part of government and its officials are the hallmark of 
good governance in any society (Gberevbie, et al., 2014). 

Good governance within the confines of a popular democracy, according to 
Anyadike & Emeh (2014, p. 71), should be anchored on two things – a 
constitution suited to the special needs and circumstances of Nigeria and 
leadership suited not only to the exigent needs of Nigeria, but the exactitudes of 
the people. Hence good governance requires no ordinary type of leadership as 
tolerance, breadth of outlook, intellectual comprehension, hard work, selfless 
devotion, statesmanship, a burning sense of mission are some of the virtues that 
are necessary to make a success in this nation. Unfortunately, past 
administrations have lacked these virtues or at best have possessed one at the 
expense of the other and as such led them to groping in the dark on how to 
deliver good governance. The increasing fears is that today, with the legislature 
implicitly, involved, the current government is guilty of the same crime; as the 
current administration have refused to cultivate leadership qualities shown to 
have knacks to develop a mental magnitude, as clear as our problems are, and 
there seems a lack of ability in appreciating and grasping the salient details as 



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well as most of the temporal and practical implications of a given situation or 
problem (Dickson, 2012 cited in Anyadike & Emeh, 2014, p. 71). 

In a very important empirical work, Kaufmann, Kraay, & Mastruzzi (2004, pp. 2-
4), cited in Soludo (2007, p. 3) construct six aggregate governance indicators: 

i. Voice and Accountability: 

This includes a number of indicators measuring various aspects of the 
political process, civil liberties and political rights. They measure the 
extent to which citizens of a country are able to participate in the selection 
of governments, and also measure the independence of the media.  

ii. Political Stability and Absence of Violence 

This combines many indicators measuring perceptions of the likelihood 
that the government in power will be destabilized or overthrown by 
possibly unconstitutional and/or violent means--- including domestic 
violence and terrorism. The higher the uncertainties faced by the political 
process the more likely the quality of governance is compromised. 

iii. Government Effectiveness 

This measures the quality of public service provision, the quality of the 
bureaucracy, the competence of civil servants, the independence of the 
civil service from political pressures, and the credibility of the 
government’s commitment to policies. Emphasis here is on ‘inputs’ 
required for the government to be able to produce and implement good 
policies and deliver public goods. 

iv. Regulatory Quality or Soundness of Policies 

This focuses on the soundness of policies pursued by government. It 
measures the extent of market unfriendly policies such as price controls, 
inadequate bank supervision, regulatory burdens imposed on foreign 
trade (customs and ports regimes) and business development (cost of 
doing business), soundness of the macroeconomic policies (fiscal and 
monetary policies); etc. 

v. Rule of Law 

Measures the extent to which agents have confidence in and abide by the 
rules of society. The indicators here measure the success of a nation in 



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developing an environment in which fair and predictable rules form the 
basis for economic and social interactions, and crucially, the extent to 
which property rights are protected. Indicators here include perceptions of 
the incidence of crime, the effectiveness and predictability of the judiciary, 
and the enforceability of contracts. 

vi. Control of Corruption 

Indicators here measure the perceptions of corruption. 

Consequently, these indicate that good governance can indeed be measured and 
evaluated based on these indicators. For any country to truly say she enjoys good 
governance, she must be seen to measure up in these basic six (6) indicators. As a 
country, Nigeria is far off from these indicators, as time and again, she falls short 
in most of them. 

c. Igwebuike Philosophy 

Igwebuike is a theory of African philosophy developed by an Augustinian 
scholar by name, Professor Kanu Ikechukwu Anthony. To understand this 
philosophy, an understanding of the concept would be necessary. 

Kanu (2017, p. 17) avers that, Igwebuike is an Igbo word that expresses the heart 
of African thought, logic and the modality of being in African philosophy. 
Although it is a word, it is not just a word, it carries within it an entire structure: 
the structure of African philosophy, traditional religion and culture. It is taken 
from the Igbo language, and is a composite word made up of three words. 
Therefore, it can be employed as a word or used as a sentence: as a word, it is 
written as Igwebuike, and as a sentence, it is written as, Igwe bu ike, with the 
component words enjoying some independence in terms of space. The three 
words involved: Igwe is a noun which means number or population, usually a 
huge number or population. Bu is a verb, which means is. Ike is another verb, 
which means strength or power. Thus, put together, it means ‘number is 
strength’ or ‘number is power’, that is, when human beings come together in 
solidarity and complementarity, they are powerful and can constitute an 
insurmountable force. Its English equivalents are solidarity and 
complementarity. It is anchored on the African worldview, which is 
characterized by a common origin, common world-view, common language,  

Igwebuike as an African philosophy provides an ontological horizon that 
presents being as that which possesses a relational character of mutual relations 



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(Kanu, 2016). It is an ideology that promotes the value of the human person and 
his/her dignity in the community. The human person finds meaning and 
significance when he relates as a member of a community.  

Kanu (2016a&b), who promotes this philosophy affirms that: 

Igwebuike rests on the African principles of solidarity and 
complementarity. Igwebuike holds that ‘to be’ is to live in solidarity and 
complementarity, and to live outside the parameters of solidarity and 
complementarity is to suffer alienation. ‘To be’ is ‘to be with the other’, in 
a community of beings. Thus, Igwebuike is based on the African sense of 
community, which is the underlying principle and unity of the African 
philosophical experience. It is anchored on the African worldview, which, 
is characterized by a common origin, common world-view, common 
language, shared culture, shared race, colour and habits, common 
historical experience and a common destiny. 

Consequently, this indicates that, a person is truly a person when he/she is in a 
community. The wellbeing of one, finds meaning only in the wellbeing of others.  

(Kanu, 2016) goes further in explicating this philosophical ideology to say: 

Igwebuike as a complementary philosophy understands life as a shared 
reality. And it is only within the context of complementarity that life 
makes meaning. Life is a life of sharedness; one in which another is part 
thereof. A relationship, though of separate and separated entities or 
individuals but with a joining of the same whole. It is a relationship in 
which case the two or more coming together make each other a complete 
whole; it is a diversity of being one with the other. To put the other away 
removes the balance of being. This presupposes a tailor-made-cloth, 
measured, cut and sewn to fit into the curves, contours, shape and size, 
peculiarities and particularities of a being. Thus, every being has a missing 
part and is at the same time, a missing part. If the other is my part or a 
piece of me, it means that I need him for me to be complete, for me to be 
what I really am. The other completes rather than diminishes me. His 
language and culture make my own stand out and at the same time, they 
enrich and complement my own. In the presence of his language and 
culture, the riches and poverty of my language and culture become clear 
and I see that his own and my own when put together form a richer whole 
when compared to any of them in isolation. The self is not only completed 



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in relating with the other, but that it attains self-realization in the other: I 
realize myself in the other because it is in the ‘Thou-ness’ of the Thou that 
my ‘Is-ness’ is realized. I am ‘I’ because you are ‘You’. Without Thou there 
is no I. We are ‘We’ because they are ‘They’, and without ‘They’, there is 
no ‘We’. (p. 189). 

Igweguike as a philosophy therefore places some significant value on the human 
person as a being-in-community. 

Theoretical Framework 

For the purpose of this study, two theories have been adopted as the framework 
upon which the study will hinge. The Good Governance Theory and the 
Transformation Leadership Theory. 

The Good Governance Theory - The good governance theory is associated with 
governing methods and structures in developing countries and it is particularly 
relevant to governance in Nigeria because Nigeria is a developing country. Good 
governance theory develops from a set of principles or policies first introduced 
by the World Bank in relating with and in assisting developing or third world 
countries. The World Bank usually requires good governance practice, among 
others, as a condition from the developing countries. Good governance is about 
how the public sector in third world countries can be developed. It has been 
realized that a modern form of government is not just only about efficiency, that 
governing is also about accountability between the state and its citizens (Bjork 
and Johansson, 2001). Good governance is about how people are treated not 
merely as customers or consumers (as in the new public management approach) 
but as citizens, who have the right to hold their governments to account for the 
actions they take or fail to take. The demand for efficiency in the public sector 
should not be allowed to lead to bad service. When there is bad service, citizens 
have the right to protest and hold politicians accountable. 

Good governance theory, therefore, is a governance theory that sets some basic 
principles according to which a good government, whatever its form, must be 
run. Such principles include accountability, control, responsiveness, 
transparency, public participation, economy, efficiency etc. In sum, the theory of 
good governance is created to reflect all the principles enunciated above and 
many more (Minogue, Polidano and Hulme, 1998). In view of the foregoing and 
in line with the World Bank principles and policy interventions in third world 
countries, good governance involves an efficient public service, an independent 



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judicial system and legal framework to enforce contracts and responsible 
administration of public funds. Other requirements for good governance include 
an independent public auditor responsible to a representative legislature, respect 
for the law and human rights at all levels of government and a pluralistic 
institutional structure. Apart from the above, good governance is predicated on 
three segments of the society which have direct effect on governance as 
highlighted. The type of political regime, the process by which authority is 
exercised in the management of the economic and social resources with a view to 
development, and the capacity of governments to formulate policies and have 
them effectively implemented (World Bank, 1992, p. 3)  

In addition, IMF (2012) declares that good governance, in all its aspects, is by 
ensuring the rule of law, improving efficiency and accountability of the public 
sector, and tackling corruption as essential elements of a framework within 
which economies can prosper. Adding to the essential elements of the good 
governance perspective, UNDP (2007) also espouses eight attributes: political 
participation, rule of law, transparency, responsiveness, consensus, equity and 
inclusiveness, efficiency and effectiveness, and accountability. From the various 
principles, ideas and conditions enunciated by the above-mentioned 
international organisations, the theory of good governance originated.  

The theory is very relevant as its principles will aid the understanding of this 
study and will also be used as indices to measure or assess governance in 
Nigeria. Therefore, a proper understanding of the theory of good governance 
and its principles is sine qua non to a proper understanding and assessment of 
governance in Nigeria. This is very necessary with a view to making far-reaching 
suggestions for improvement as well as the likely implications for policy and 
practice on governance in Nigeria. Unfortunately, when it comes to good 
governance practice in the contemporary world, it is observed that Nigeria, like 
most African states, is seriously lagging behind when compared to the advanced 
democratic countries in Europe and America, using the principles of good 
governance or democracy as yardsticks or indices.  

Transformation Leadership Theory - Transformational leadership theory is 
defined as a leadership approach that causes change in individuals and social 
systems. In its ideal form, it creates valuable and positive change in the followers 
with the end goal of developing followers into leaders. Enacted in its authentic 
form, transformational leadership enhances the motivation, morale and 
performance of followers through a variety of mechanisms. These include 



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connecting the follower’s sense of identity and self to the mission and the 
collective identity of the organization; being a role model for followers that 
inspires them; challenging followers to take greater ownership for their work, 
and understanding the strengths and weaknesses of followers, so the leader can 
align followers with tasks that optimize their performance. 

Burns (1978) first introduced the concept of transforming leadership in his 
descriptive research on political leaders. According to him, transforming 
leadership is a process in which “leaders and followers help each other to 
advance to a higher level of morale and motivation”. Burns related to the 
difficulty in differentiation between management and leadership and claimed 
that the differences are in characteristics and behaviours. He established two 
concepts: “transforming leadership” and “transactional leadership”. He affirms 
that the transforming approach creates significant change in the life of people 
and organizations. It redesigns perceptions and values, and changes expectations 
and aspirations of employees. Unlike in the transactional approach, it is not 
based on a “give and take” relationship, but on the leader’s personality, traits 
and ability to make a change through example, articulation of an energizing 
vision and challenging goals. Transforming leaders are idealized in the sense that 
they are a moral exemplar of working towards the benefit of the team, 
organization and/or community.  

Another researcher, Bass (1985), extended the work of Burns (1978) by explaining 
the psychological mechanisms that underlie transforming and transactional 
leadership; He used the term “transformational” instead of “transforming.” He 
added to the initial concepts of Burns (1978) to help explain how 
transformational leadership could be measured, as well as how it impacts 
follower motivation and performance. The extent to which a leader is 
transformational, is measured first, in terms of his influence on the followers. The 
followers of such a leader feel trust, admiration, loyalty and respect for the leader 
and because of the qualities of the transformational leader are willing to work 
harder than originally expected. These outcomes occur because the 
transformational leader offers followers something more than just working for 
self gain; they provide followers with an inspiring mission and vision and give 
them an identity. The leader transforms and motivates followers through his or 
her idealized influence (charisma), intellectual stimulation and individual 
consideration. In addition, this leader encourages followers to come up with new 
and unique ways to challenge the status quo and to alter the environment to 
support being successful.  



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The full range of leadership introduces four elements of transformational 
leadership: 

1. Individualized Consideration – the degree to which the leader attends to each 
follower's needs, acts as a mentor or coach to the follower and listens to the 
follower's concerns and needs. The leader gives empathy and support, 
keeps communication open and places challenges before the followers. 
This also encompasses the need for respect and celebrates the individual 
contribution that each follower can make to the team. The followers have a 
will and aspirations for self-development and have intrinsic motivation for 
their tasks. 

2. Intellectual Stimulation – the degree to which the leader challenges 
assumptions, takes risks and solicits followers’ ideas. Leaders with this 
style stimulate and encourage creativity in their followers. They nurture 
and develop people who think independently. For such a leader, learning 
is a value and unexpected situations are seen as opportunities to learn. The 
followers ask questions, think deeply about things and figure out better 
ways to execute their tasks.  

3. Inspirational Motivation – the degree to which the leader articulates a vision 
that is appealing and inspiring to followers. Leaders with inspirational 
motivation challenge followers with high standards, communicate 
optimism about future goals, and provide meaning for the task at hand. 
Followers need to have a strong sense of purpose if they are to be 
motivated to act. Purpose and meaning provide the energy that drives a 
group forward. The visionary aspects of leadership are supported by 
communication skills that make the vision understandable, precise, 
powerful and engaging. The followers are willing to invest more effort in 
their tasks, they are encouraged and optimistic about the future and 
believe in their abilities.  

4. Idealized Influence – Provides a role model for high ethical behaviour, instils 
pride, gains respect and trust. 

From the foregoing, the transformational leadership theory is relevant to the 
study on the debacle of leadership and good governance in Nigeria. it offers 
deep seated insights into the debilitating scenario of leadership and governance 
in Nigeria and equally outlines strategies for changing the leadership and 
governance narrative in Nigeria. The transformational leadership theory 
exercises influence rather than power or authority over followers and motivates 



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followers to achieve beyond what they could have done by themselves without 
the influence and motivation of the leader.  

Tragedy and Impact of Bad Leadership and Bad Governance in Nigeria 

Unfortunately, Dickson (2012) cited in Anyadike & Emeh, (2014, p. 71), averred 
that, one fundamental thing we lack in governance and government in Nigeria is 
the word “good” even when many Nigerians have identified good governance as 
the sine qua non for peace, progress, stability, free and fair elections. In fact, it is 
viewed as the only passport to delivering the dividends of democracy. For the 
nation to work, we need good governance. In order to maximize our potentials, 
improve the general welfare of the Nigerian people and even development in 
geo-political terms, there must be good governance. Until good governance is 
viewed as the process of decision-making and the process by which decisions are 
implemented, we are still far off simply because the way and manner public 
persons deal with public institutions, conduct public affairs, manage public 
resources, are questionable, corrupt, and without due regard for the good of the 
people. 

The crop of leaders that have attained leadership position since independence in 
Nigeria had in one way or the other lacked vision and most of them have been 
engrossed with corrupt practices and political bickering leading to the 
enthronement of maladministration and mismanagement of public resources, 
which beget economic setbacks and abject poverty as a national heritage. This is 
based on the fact that the socio-economic and political development of any 
country depends largely on the ability of its leadership to facilitate, entrench and 
sustain good governance. Good governance seen as a manifestation of 
committed, patriotic and discipline leadership. In Nigeria’s fifty-nine years of 
independent existence, there is but little record of socio-economic development. 
This ugly trend is not unconnected with poor leadership as Achebe and others 
had asserted (Lawal, et al, 2012). 

Anyadike & Emeh, (2014, p. 71) cited Professor Anezi Okoro, who, in his 
introductory remark as the chairman of Dialogue 33, an African Leadership 
Forum, examined the various leadership dynamics, complexities and 
contradictions that have transported African countries (Nigeria inclusive) from 
the misfortunes of colonial domination to the damnation of bad governance and 
the consequent misery that has become the lots of most Africans. African leaders, 
he said, have, through a complex mix of mismanagement, pandemic corruption, 



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primitive greed and gross incompetence, comprehensively retarded the growth 
of their nations and peoples and relegated them to the lowest rungs of global 
economic ladder. He lamented the tragic irony of Africa’s abject poverty in the 
midst of its often stated super-abundant natural and human resources. This he 
attributed partly to historical hangovers and subsequent neo-colonial 
manipulations, actively aided by the divisive internal forces deeply entrenched at 
the heart of many African societies in the face of which both leaders and the 
followers have remained lamentably helpless, and at times, criminally negligent. 

Bad governance according to the World Bank (1992) has many features, among 
which are: failure to make a clear separation between what is public and what is 
private, hence a tendency to divert public resources for private gain; failure to 
establish a predictable framework for law and in government’s behaviour in a 
manner that is conducive to development, or arbitrariness in the application of 
rules and laws; excessive rules, regulations, licensing requirements, etc., which 
impede the functioning of markets and encourage rent-seeking; priorities that are 
inconsistent with development, thus, resulting in a misallocation of resources 
and excessively non-transparencies in decision-making. When these features 
occur together, they create an environment that is hostile to development which 
is one of the essences of government. In such circumstances, the authority of 
governments over their peoples tends to be progressively eroded; and as such, 
bad governance represented by corruption, and lack of accountability and 
transparency, provides opportunities for the well-connected elites and interest 
groups in the society to corner for themselves a sizeable proportion of the 
society’s resources at the expense of the masses. Thus, bad governance is 
contrapuntal to a nation’s socio-economic and political development (Obadan, 
1998, cited in Ogundiya 2010). Thus, the attainment of good governance requires 
accountability, transparency, rule of law and human rights, responsiveness, a 
strong civil society, free press, social sanction and reward system, popular 
participation, efficient systems and structures. 

Lack of good governance is a major impediment to national development. The 
quality of governance is the major determinant of a country’s economic 
development. Good governance is partly characterized by creation of 
employment, security of life and properties. Security of lives and properties is 
fundamental to good governance. Good governance is thus an ingredient that 
provides a conducive environment for foreign investors which can promote 
economic growth and development (Bello & Lamidi 2009, cited in Omoregbe et 
al, 2016, p. 41).  



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Dr. Oby Ezekwesili, a former Nigerian Minister of education has attributed the 
rising poverty in the country “to poor governance and the monotonous economic 
structure….”  

According to Ezekwesili (2014): 

[B]ad governance which had manifested through corruption was 
responsible for the poor economic performance of the country … 
Nigeria had been unable to translate the huge natural resources at 
her disposal to the improvement of her citizens’ living standard. 

Ezekwesili (2014) also confirmed that: 

Poor governance or its virulent manifestation, public corruption is 
… the fundamental reason for Nigeria’s poor performance despite 
our globally acknowledged economic potentials to have become not 
just one of the largest economies of the world, but in fact, one of the 
most prosperous in those countries. 

In a broader sense, leadership connotes the following: assignments, effectiveness, 
responsibility, accountability, vision, character, productivity, persuasion and 
realization of targeted goals. The extent to which these characteristics are inhered 
in our leadership largely determined the type of governance that we have in 
Nigeria over the years. 

Alamu (2004) cited Annang (2013) in contends that in Nigeria, there is “perhaps 
pollution of leadership qualities, a bastardizing of revered tradition, convention 
and culture”. He argues further that leadership is perceived as “a means of 
exploitation, personal enrichment, fulfilling parochial interest and selfish 
ambition”. Given the above position, Nigeria has over the years been in search of 
credible leadership to no avail. Those that succeed to take over the reins of power 
Alamu observes “proceed methodically to strip the public treasury for their own 
pocket and their cronies”. Consequently, Alamu suggests among others that 
public leadership in Nigeria should “imbibe and cultivate moral character, piety, 
human-heartedness, self-discipline, purpose, accomplishment indispensable for 
quality leadership with deep conviction, responsibility, knowledge, leadership 
with example”  



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In fact, the challenge of leadership is very serious in Nigeria. Scholars such as 
Chinua Achebe (1984) and Ibrahim Gambari (2008) note the failure of leadership 
in the country.  

For example, Gambari (2008, p. 6) asserts that among other challenges: 

Leadership is a critical factor in nation-building, and it should be 
understood in two important but related ways. Firstly, there are the 
personal qualities, honesty, commitment, and competence of 
individual leaders at the top. Secondly, there are the collective 
qualities of common vision, focus, and desire for development of the 
elites as a whole. 

Gambari (2008, p. 7) succinctly encapsulates the dire condition in the country 
further:  

The standards for recruitment and the performance of our 
individual leaders over the years have left much to be desired. We 
do not need leaders who see themselves as champions of only some 
sections of our population. We do not need leaders who do not 
understand the economic and political problems of the country, not 
to talk of finding durable solutions for them. We do not need leaders 
who are more interested in silencing their opponents, than in 
pursuing justice. We do not need leaders, who preach one thing and 
do the exact opposite. We do not need leaders who place themselves 
above the constitution and the laws of the country, but leaders who 
lead by upholding and respecting the law. We do not need leaders 
who have no sense of tomorrow, other than that of their private 
bank accounts. 

To address the leadership problem Gambari (2008, p. 7) recommends thus: 

[W]e must have a leadership that is committed to the rule of law and 
has a demonstrable sense of fair play and democratic tolerance; a 
leadership with ability and integrity; and above all else ... leaders 
who have a vision for Nigeria better than one they inherited; leaders 
who will lead by deeds and not by words; achievers, not deceivers. 

Addressing the problem of Nigeria, Achebe (1984) gaudily declared that the 
problem with Nigeria is fundamentally that of Leadership. Achebe observed that 



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there is absolutely nothing wrong with the Nigerian character. To Achebe, the 
problem with Nigeria is “the unwillingness or inability of its leaders to rise to the 
responsibility, to the challenge of personal examples, which are the hallmarks of 
true leadership”.  

Nwobu (2013) buttresses further the points made by Achebe when he notes that: 

Achebe’s testament of bad leadership by successive Nigerian leaders 
remains timeless in the scale and scope of its vindication from 
independence to date. Looking around Nigeria, nothing but colossal 
failure is evident. From local government councillors all the way to 
the presidency, the only business of government is the monumental 
and frenzied looting of the nation’s coffers, while the huddled 
masses reek in unbelievable poverty and destitution.  

Nwobu (2013), yet again cites Achebe in these words: 

Nigeria is “a nation for sale,” high jacked since independence by 
thieves, bigots, mass murderers, war criminals, unpatriotic 
opportunists, election riggers and other such vermin who have run 
the nation through an unnecessary civil war, corruption and total 
despoliation. Nigeria is consequently, a failed state, plagued by 
social injustice, unrest, debilitating poverty, disharmony and ethno-
religious turbulence. A score card of the nation’s sadistic leaders 
since independence as listed below underscores the timeless 
veracity of Achebe’s apocalyptic testament of a nation poisoned 
since its founding by bad leadership. 

The illustration of the problems of leadership graphically presented by both 
Achebe and Gambari (2008) are appropriate demonstration of the existential 
condition in Nigeria. Most political “leaders” in the country strictly speaking are 
not leaders; they are what the Nigerian Afro Music King, Fela Anikulapo Kuti as 
well as music veteran Sony Okosun in their respective musical albums, 
appropriately refer to as “rulers” and not “leaders”. To all intents and purposes 
“Rulership” is largely antithetical to modern-day tenets of democracy (Coker & 
George-Genyi, 2014, p. 1138).  

Some of the impact of negative “leadership” practice in Nigeria are wanton 
looting of public treasuries, insensitivity to public opinion, non-accountability, 
abuses of power with impunity. Others are the raising of sycophancy to the level 



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of statecraft, sponsored blackmailing, or kidnapping; and outright and 
assassination of political opponents. These activities of the political leadership in 
the country do not exhibit commitments to the enthronement of just and fair 
society; a society where the ingredients necessary for the achievement of peace, 
security and sustainable development can be insured. Contrarily, their activities 
can largely without any doubt enhance and perpetuate bad governance in 
Nigeria.  

In her musings about bad leadership and governance in Nigeria, Zainab (2011, p. 
2) affirms that:  

The basic philosophy of our Nigerian-ness after more than 5 
decades has become lost amidst the rubble of crippling poverty, 
increasing inequality between the haves and the haves-nots, the 
dearth and near collapse of infrastructure, alarming level of 
insecurity, intensification of ethnic, regional and religious cleavages 
and animosity amongst citizens, infamous bad leadership and 
scandalous corruption.  

Zanaib (2011, p. 2) concludes that:  

All these have culminated in a political leadership that is confused, 
mediocre and grossly inefficient populated by corrupt self-seeking, 
and fractured political elite devoid of patriotism, nationalistic pride 
and sovereignty… This leadership and elite have not only resulted in 
weak and dysfunctional state institutions but also a followership 
which in the absence of effective and inspiring leadership is 
distrustful of such leadership and mutually antagonistic of one 
another, a followership bedevilled by poverty, inequality, 
marginalization and a sense of injustice that is increasingly becoming 
desperate, disillusioned and militant. 

Dike expatiating on the tragedy of leadership in Nigeria explains that:  

The leaders have the capacity to influence public policies to make a 
difference in the lives of the citizen, but have failed to do so because 
their primary goal of assuming leadership position is self-
enrichment... Leading a country involves making policies and 
finding solutions to problems, ensuring stability of the polity, and 
guiding the society to prosperity.  



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Dike is quick to observe that most leaders in the country “lack the vision, the 
passion, and the character to effectively govern the state and deal with crumbling 
economy”. According to Dike, our leaders do not demonstrate clear 
comprehension “of their responsibilities, as some of them are insensitive to the 
people’s sufferings.” Dike summarized Nigerian’s loss of faith in their leaders in 
the following words: “Nigerians are tired of complaining to those who are 
leading without listening to them.” 

Corruption as an Endemic Factor of Bad Leadership and Governance in 
Nigeria 

Commenting on the impact of bad leadership and governance in Nigeria, 
Clinton, (2009) a former U.S. secretary of State cited in Coker, & George-Genyi, 
(2014, p. 1132) averred that: 

Mismanagement and graft over decades have imperil led Nigeria’s 
development, deterred investment, undermined democracy and 
deepened conflicts such as the insurgency in the Southern Niger 
delta and bouts of religious violence in the north. 

She goes further to report a loss of over $300 billion to Nigeria since the past three 
decades due to corruption and other problems. Clinton not only argued that “… 
besides good governance, Nigeria’s future also depended on respect and 
understanding among religions, particularly among Islam and Christianity” but 
also that for Nigeria to move forward, she has to increase transparency and 
bolster democracy. 

Consequently, corruption, amongst other prevalent issues, has wreaked havoc to 
Nigeria as a nation.  

Dike (2008) in his “Governance and Nigeria’s Weak Institution: Is the 2020 
Project achievable?” opines that corruption is a very serious vice bedevilling the 
country as it contributes to “poor governance, socio-political and economic 
problems." In Nigeria, it takes numerous forms, but suffices to say that 
corruption should encompass any act undertaken any person to gratify oneself 
unjustly as the expense of another person. With regards to the above, it is crucial 
to note that both the leaders and the led are guilty of this vice and its related 
forms; there is both the demand and the supply sides of the phenomena. Again, 
it could be bureaucratic, electoral, economic or legal. Cases of corruption and 



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related vices/offenses are very common in Nigeria. Samples of these cases are 
mentioned in this paper.  

An excerpt from Dike’s paper, for instance, reported: 

The Press revealed how a former aide of Obasanjo… (now, a Senator 
of the Federal Republic of Nigeria) used the presidential jet to haul 
$170,000 in cash into the United States (Daily Trust, November 10, 
2006) … there was the shocking revelation by the Otunba Fasawe, 
during his testimony at the Senate investigations into the PTDF 
scandal that during the Obasanjo administration, the Presidency 
used billions of public money to fund the party’s 2003 election… 
(ThisDay, March 20, 2007;), and the national Assembly probe panel’s 
shocking revelation of alleged $16 billion the Obasanjo 
administration spent on the power sector without commensurate 
results (Daily Trust, March 21, 2008; Dike, 
www.gamji.com/article8000/NEWS8396 htm, p5 of 12). 

Concerned about Nigerian’s poor international image, soon after the inception of 
former President Olusegun Obasanjo’s administration in 1999, the government 
requested assistance from the World Bank in undertaking a major governance 
and corruption diagnostic survey in Nigeria (World Bank 2001, p. 7 cited in 
Iremiren, 2011, p. 146). The Bank in turn collaborated with a number of Nigerian 
institutions in conducting the survey in 2001. 

The Institute for Development Research of Ahmadu Bello University was 
appointed as the lead partner for the Nigerian research and institutions that 
participated in the exercise included: the Centre for Development Studies (CDS) 
of the University of Jos, the Institute for Development Studies (IDS) of the 
University of Enugu, the Nigerian Institute for Social and Economic Research 
(NISER) in Ibadan, the Nigerian Centre for Economic Management and 
Administration (NCEMA) in Ibadan and the Department of Economics of the 
University of Port Harcourt. 

The study adopted three survey instruments which were randomly applied to 
selected households, public officials and business organizations in Nigeria 
respectively. This national survey was designed through a multi-stage area 
sampling, which cut across two states in each of the six geopolitical zones due to 
the multi-ethnic diversity of Nigeria’s geopolitical space. Overall, a total of 5,000 
randomly selected respondents participated in the survey. More specifically, the 



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number of households sampled was 2,500, while a total of 1,500 respondents 
across the three tiers of government participated in the public official’s sample 
and 1,000 respondents were interviewed in the Business enterprises survey. The 
three surveys were undertaken in 2001, and were intended to provide an 
understanding into the perception of the major problems militating against 
development in Nigeria. The surveys identified endemic corruption as one of the 
major problems to have significantly shaped the level of social-economic 
development in Nigeria. For example, in one of the surveys, households were 
asked to identify the degree of seriousness of each of the problems. The 
respondents identified unemployment (15.2%) as the most serious problem 
facing Nigeria, followed closely by corruption in the public sector (13.1%) and 
the high cost of living (11.4%), suggesting that corruption is perceived by 
respondents as a serious problem militating against economic development. In a 
similar vein, households were interviewed to capture their perceptions of the 
degree of corruption in Nigeria. The figure shows that 80.1% of the respondents 
believed that corruption is a very serious problem in Nigeria, while only 5.4% 
thought that it was not so serious.  

Furthermore, public officials were also asked in the survey to measure the extent 
of corruption in Nigeria and the survey results showed that public officials also 
believed that corruption was endemic. 71% of public officials believed that 
corruption was prevalent/extremely prevalent in Nigeria, while 22.2% indicated 
that they thought that corruption was modest. Only 1% of those interviewed 
thought that corruption was non-existent in Nigeria in 2001. 

When asked to reflect on the levels of corruption three years before the date of 
the survey (1998), 79.4% of the public official respondents indicated that they 
believed that corruption had been prevalent/extremely prevalent, while only 
13.4% indicated that it had been moderate, although 1.1% of those surveyed had 
indicated that they thought that there had been no corruption three years ago. 
These figures suggest that public officials’ perception was that generally the 
extent of corruption in Nigeria had declined considerably over the three years to 
2001 when the survey was conducted. Interestingly, when asked about the level 
of corruption in their own organisations, 32.3% of those interviewed indicated 
that corruption was prevalent/extremely prevalent, while 38.2% believed it was 
modest and 21.5% thought it rare, suggesting that public officials were less 
critical of their own organisations. Once again, however, there was a perception 
that the situation was improving (47.2% had believed that corruption was 
prevalent/extremely prevalent in their own organization three years previously). 



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Nevertheless, even this figure is relatively low in comparison to the general 
figures. 

To get a further sense of perceptions of the degree of corruption in Nigeria’s 
public sector, representatives from private enterprises were asked to indicate 
how often their organisations needed to give bribes to public officials for access 
to the basic services. 

In 2001, the respondents indicated that they frequently had to bribe public 
officials to get access to services or that they paid bribes to influence the political 
process. The highest levels indicated were in relation to payments designed to 
access government contracts. 33.2% admitted that they always gave bribes to 
public officials when tendering for government contracts; whilst a combined 
total of 69.4% of the enterprises interviewed acknowledged that they always, 
mostly or frequently gave bribes to officials in order to access government 
contracts. Only 6.8% of those surveyed claimed that they seldom/never had to 
give bribes to access government contracts. In a similar vein, enterprises that 
were interviewed indicated that they gave bribes to access basic public services 
like electricity and telephone. 22.8% admitted to always paying bribes to get 
connected to these services, while a combined total of 59.6% acknowledged that 
they always/mostly/frequently had to give bribes and only 6.5% claimed that 
they seldom/never had to give bribes to access these services. The survey also 
showed that the level of corrupt practices in dealing with the customs service 
was high. 27.4% of business enterprises always gave bribes when dealing with 
the customs service, while a total of 61.3% indicated that they 
always/mostly/frequently have to give bribes, with only 7.2% seldom or never 
having to give bribes to access such services. These analyses suggest that in 2001 
it was almost inconceivable to do business in Nigeria without having to offer 
bribes. 

Endemic corruption and pervasive rates of crime are often cited by businesses as 
one of the major obstacle to doing business in Nigeria and further studies have 
been done more recently which have tried to explore attitudes towards these 
issues in more detail (Iremiren, 2011, p. 153). 

Respondents were asked to rank from 1 (Most Serious) to 7 (Least Serious) 
several of the major problems that Nigeria currently faces. Overall scores based 
on the rankings of all respondents were then calculated for each factor. Thus the 
lower the overall score calculated for any particular “problem” the more 



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seriously the problem was viewed by the respondents, while the higher the score 
the less seriously the problem was judged by the respondents. The score for 
corruption from this ranking exercise was 2.46, meaning that corruption was 
perceived by respondents as the most serious problem Nigeria faces (or at least 
of those listed in the exercise). Following this were poverty and unemployment, 
whose scores were 3.04 and 3.54 respectively. 

In the thoughts of Iremiren (2011, p. 172), the scale of the problem posed by the 
levels of corruption in Nigeria (however measured) is clearly significant. As 
Karbgo, (2006) suggests, the impact of corruption cannot be limited to the size of 
the monetary terms involved, but also disproportionately affects other socio-
economic, political and institutional aspects. Perhaps, as argued by Perry (1997: 
22), one of the most important consequences of corruption is that its impacts 
often appear to hit the poorest and most marginalised sectors of society the 
hardest and can cause a reduction in scarce public resources that could be 
channelled into more productive aspects of the economy for the common good. 

The socio-economic and development impacts of corruption are difficult to 
measure directly. Corruption tends, for example, to be more frequent within 
weak and ineffective institutions, thus making it a difficult task to separate out 
the impacts of corruption from other variables because corruption seems to be 
both a cause and consequence of inefficient and unaccountable institutions and 
leaders. Nevertheless, when considered along with other forms of institutional 
weakness, corruption can clearly have significant impacts on socio-economic 
development (see: A4 Anti-Corruption Resource Centre, n.d, cited in Iremiren, 
2011, p. 172). Evidence from the 2001 World Bank survey clearly shows that a 
wide range of Nigerians have very strong views about the impacts of corruption 
in their country. For example, we have already seen above that households and 
businesses identified corruption in the public sector as one of the major problems 
facing Nigeria or, in the case of businesses, their business activities. 

One of the major arguments relating to the detrimental impacts of corruption is 
that it produces waste in public resources which acts to further reduce the 
capacity of government to provide basic services for the common good. As far 
back as 1985, Achebe argued that “knowledgeable observers…estimated that as 
much as 60 percent of the wealth of the nation was regularly consumed by 
corruption” (Achebe 1985, p. 40). Twenty years later (2004), the former chairman 
of the EFCC, Nuhu Ribadu, claimed that over 70 percent of the nation’s income 



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was wasted due to corruption and over 70% of these funds were kept outside 
Nigeria (see: EFCC 2006, Khakee 2008). 

Perspectives of Igwebuike Philosophy in Leadership and Good Governance 

The philosophy of Igwebuike is very apt to the discourse on leadership for very 
obvious reason. Firstly, Igwebuike occupies a central place in the category of 
being. In the words of Kanu (2017, p. 170), “it is the modality of being.” Secondly, 
leadership plays a vital role in the progress of any nation, Igwebuike is thus 
concerned about the forward movement and progress of the citizenry of African 
nations.  

Kanu (2017, p. 171) affirms that: 

Leadership within the context of Igwebuike philosophy is understood as 
an inclusive enterprise. The leader does not see himself as a separate entity 
from the people, but as leading from among the people; while the 
individual is a potent and viable being, as such a force, it is potent and 
viable in a limited way; however, when there is a conglomeration of 
forces, the human potency can be extraordinary. Leadership is not about 
power but about service. The leader sees himself as part of a group and 
not as a person different from the group or better than the people he is 
serving. He or she understands that there are no leaders without 
followers, and leadership always involves interpersonal influence or 
persuasion. In the absence of followership, interpersonal influence and 
persuasion, the person is only taking a walk and not leading. 

This gives credence to what Maxwell (1993, p. 1) opines in his work: Developing 
the leader within you, that “He who thinketh he leadeth and hath no one 
following him is only taking a walk.” This literally implies that a leader does not 
look for followers, but followers are moved by the leaders and his vision and 
they follow him. 

Going further, Kanu delineates the fact that followership is essential in 
leadership, but even more so, the values and ingenuity the leader produces are 
fundamental. 

The relevance of the leader is based on the people whom he is 
leading; if there are no people, there can’t be a leader, and the ability 
of the people who constitute the state to achieve their national goal, 
is dependent on the ingenuity of the leader. So the leader needs the 



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led as much as the led needs the leader. This springs from the 
understanding that every reality has a purpose of existence. The 
leader and the led both share in this pool of universal purposefulness 
of existence, which they draw from and contribute to by playing 
their unique roles in the journey of existence. Situations where by the 
leader sees himself as superior and indispensable to the people that 
he or she is leading, can be considered an aberration or alienation of 
true leadership. Likewise, the polarization and fragmentation of 
society into antagonistic factions, in the bead to ‘divide and rule’ is a 
disservice to and an aberration of the human society. (Kanu, 2017, p. 
171).  

Therefore, if the leader sees himself as superior and indispensable to the people, 
he loses out. This therefore implies that, he must put service and servant 
leadership as a core value in order to bring the goals and aspirations of the 
people to fruition. Consequently, Igwebuike philosophy sees service at the heart 
of leadership. Service must drive leaders, because it has the capacity to bring 
about transformation and progress.  Servant leadership can therefore bring about 
the gains of effective leadership and good governance to bare in the lives of the 
citizenry.  

Pushing the discussion on good governance further, Anyadike, & Emeh, (2014, p. 
71) avow that good governance within the confines of a popular democracy 
should be anchored on two things- a constitution suited to the special needs and 
circumstances of Nigeria and leadership suited not only to the exigent needs of 
Nigeria, but the exactitudes of the people. Hence good governance requires no 
ordinary type of leadership as tolerance, breadth of outlook, intellectual 
comprehension, hard work, selfless devotion, statesmanship, a burning sense of 
mission are some of the virtues that are necessary to make a success in this 
nation. 

It is essential to state here, therefore, that, servant leadership can bring about the 
realization of good governance as well as the values that the leadership of good 
governance engender. To buttress this point further, Ogbaki (2016, p. 31) cites the 
former CEO of the Greenleaf Center, Larry C. Spears, who, in describing servant-
leadership says 

As we near the end of the twentieth century, we are beginning to see 
that traditional autocratic and hierarchical modes of leadership are 



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slowly yielding to a newer model – one that attempts to 
simultaneously enhance the personal growth of workers and 
improve the quality and caring of our many institutions through a 
combination of teamwork and community, personal involvement in 
decision making, and ethical and caring behaviour. This emerging 
approach to leadership and service is called servant-leadership.” 

Ogbaki (2016, p. 32) makes allusion to the fact that servant leadership is key 
because of the values it engenders.  

Servant-leaders may or may not hold formal leadership positions. 
Servant-leadership encourages collaboration, trust, foresight, 
listening, and the ethical use of power and empowerment. It is not 
uncommon for many servant leaders to become leaders simply, 
because people respect them for always putting other people’s 
interests first. Prime Minister Datuk Seri Abdullah Ahmad Badawi 
exemplified servant-leadership when he humbly professed “Work 
with me, not for me. I am the No.1 servant of the realm” and meant 
every word of it. 

Igwebuike philosophy of leadership therefore avows that in every circumstance, 
the good of those led is placed over the self-interest of the leader. This is the 
leadership that promotes the valuing and development of people, the building 
of community, and the promotion shared power. Leadership is, therefore, not a 
position, rather, it is about how well we work together; the great leader is the 
one who has been able to connect to the different dimensions of society, not 
minding the depth of its diversity. There are all kinds of human beings- good 
and bad, in the society, and this is where the role of the leader comes in, it is a 
responsibility and not a call to enjoy life; the leader should be able to manage all 
these peoples and make the best out of them. This makes the deciding 
difference. As a philosophy, Igwebuike in relation to leadership recognizes that 
a team is made stronger through diversity; It acknowledges that our differences 
are what make us stronger. This would mean that the less the diversity, the less 
the power of the group (Kanu, 2017, p. 172). 

Nigeria can truly pull out of the quagmire of ineffective leadership and bad 
governance that has engulfed her like a crocodile on her prey. The high level of 
corruption and failed system can be corrected. Leaders who would follow the 
ten characteristics of servant leadership of Robert Greenleaf can pull Nigeria out 



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of this leadership morass. These characteristics include: Listening, Empathy, 
Healing, awareness, persuasion, conceptualization, foresight, stewardship, 
commitment to the growth of the people and lastly, building community.  

The Pathway to Sustainable Leadership and Good Governance in Nigeria 

Bad leadership and poor governance have caused Nigeria and Nigerians untold 
hardship, poverty and despondency. These have been brought upon us by the 
leader we elected into office to lead us to Eldorado, on the contrary, they have 
turned themselves into an oligarchic rulers and are destroying our collective 
destinies as a nation.  

One of the major ways by which we can bring this corrupt, avaricious, tyrannical 
system to an end is to destroy corruption. 

Aluko (2006) cited in Omoregbe et al (2016, pp. 44 – 46) has recommended ways 
through which corruption could be curbed in Nigeria which will bring about 
good governance and accountability on the part of government. Some of the 
recommendations include: 

a. Involvement of the Masses in the Activities of Government 

In order to promote public awareness of the tasks, policies and priorities of 
government, transparency is needed at all levels of government. The 
programmes of government at all levels as well as their expected outcomes 
should be made clear. Furthermore, any occurrence of corruption at any level of 
government, as well as the cost to the system, should be exposed. These public 
enlightenment measures are required as part of an empowerment plan to ensure 
popular participation. In order to get rid of the pervasive apathy within civil 
society, Government has to be accountable to the people. 

The mechanisms provided for civil society to hold effective consultations with 
and monitor their elected representatives at all levels need to be publicized and 
strengthened. Accountability brings about transparency in governance such as 
transparency in decision making, and policy formulation. The masses and their 
representatives should hold regular meetings with government representatives 
where mind bugging questions and issues can be discussed in relation to the 
development of their communities and the welfare of the people through 
community or town hall meetings. The representatives are then expected to go 
and hint the people in government about the demands of the people, what they 
are aggrieved about and what they are pleased with regarding the governance of 



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the incumbent leader. Additionally, there is also the need to ensure the existence 
of a regularly reviewed and periodically updated code of ethics to guide the 
performance of legislative functions at all times. This requires adequate publicity 
to enable civil society to monitor its enforcement. If government wants the 
masses to be actively and excitedly involved in the execution of government’s 
priorities, then they should involve the people in the process of setting them up. 
The principle of participatory budgeting should also be adopted. 

b. Non-Governmental Organisations and the Media Need Capacity 
Building and Empowerment 

There is an urgent need for the media, as the fourth estate of the realm, to 
strengthen its investigative and monitoring capacity and foster greater 
professionalism and integrity, in the conduct of its affairs. The press should be 
allowed to discharge its duties freely without fear or favour. The media and 
nongovernmental organizations (NGOs) should act as the ultimate watchdog 
institutions by closely monitoring the political process, party financing, the 
effectiveness of representation, performance of government service delivery 
agencies and regulatory institutions. The private sector on its own part should 
support and fund the NGOs. These institutions also need to develop survey 
techniques as well as advocacy and lobbying skills. They should conduct annual 
surveys on the nature, incidence and extent of corruption in Nigeria. This effort 
will go a long way to complement the efforts of government. 

c. Pillars of Integrity 

It is integrity that can make a man or woman incorruptible and the lack of it 
makes a man or woman corrupt. The religious bodies in particular, the 
traditional rulers, as well as media should come more alive to their civic 
responsibilities by consistently/regularly teaching and preaching to Nigerians on 
the virtue of integrity and the dangers of the lack of it on the community, self 
and Nigeria as a whole. In other words, the vision and strategy for an effective 
anti-corruption drive should, in the long run, evolve around particular „pillars‟ 
of integrity such as professional associations, the media, religious bodies, and the 
systems of traditional rule. They all need to be strengthened. 

Gleaning on the thoughts of Ogbaki (2018), he avers that: 

The anti-graft war should be pursued with vigour and without selection. This 
has the potency of exposing corrupt public office holders, and ensuring that 



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justice is not only done, but seen to be upheld, this can assist in redressing the 
prevalence of corruption and other forms of unethical conduct in the public 
service. 

The National Orientation Agency should carry out a more robust and greater 
awareness campaign against unethical and corrupt practices just like the 
government does in term of HIV/AIDS. 

The role of ongoing training cannot be overemphasized, as such, continuous 
training and refreshers courses on ethics and accountability should be carried out 
from time to time. This will enhance ethical conducts in the public sector as well 
as boost productivity and lead to growth. 

Subjects on ethics and accountability should be introduced in the curriculum of 
post primary schools and post-secondary institutions should make courses on 
ethics and accountability a compulsory general Subject (GS) for all departments. 

One of the agonizing problems confronting the Nigeria state is the leadership 
question. There is therefore, the need for visionary, committed, focused, 
disciplined, purposeful, responsible, selfless and mentally resourceful leadership 
that has the capacity to positively inspire and propel the civil service towards 
attaining a high degree of ethics and accountability in the system (Iji 2005, in 
Beetseh, and Kohol, 2013, p.  22, cited in Ogbaki, 2018). 

China practices capital punishment against public servants who are corrupt and 
unethical in their conduct. Such a practice has been advocated by many Nigerian 
authors and scholars of ethics and accountability. It is believed that such a 
practice would bring bribery, corruption and unethical conducts to a halt in 
Nigeria and as such lead to growth and productivity.                    

Finally, accountability is a central part of governance which is characterized by 
foreseeable, open and enlightened policy making (i.e. transparent process). 
Transparency is another vital aspect of good governance. Transparency and 
accountability go hand in hand. Transparent decision making is crucial for the 
public sector in making sound decisions for better performance (Afolabi 2004). 
Kolade (2012) asserted that the abuse of authority, and privilege of office; the 
absence of culture of accountability; and the inadequacies of stakeholder’s 
dynamism could all hinder true/good governance in Nigeria.  

Conclusion 



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It is fundamentally obvious from the foregoing that Nigeria, since her 
independence in 1960, has suffered from bad leadership, bad leaders and poor 
governance. It is also evident that bad leadership and poor governance in 
antithetical to progress and sustainable development. In fact, sustainable 
development cannot thrive in an environment where there is systemic poverty, 
deprivations, frustration of aspirations, and violent activities by a sizeable 
number of the citizens. In the findings of this study, it reveals that Nigeria has 
not been fortunate enough to be governed by honest, selfless, transparent and 
accountable leaders. Equally, the citizens who constitute the followers Nigeria 
have over the years displayed a high degree of political ineptitude, sycophantic, 
political lethargy and sometimes political apathy. 

The study also avers that bad leadership, poor governance as well as an endemic 
and systemic culture of corruption have become the clog in the wheel of progress 
in Nigeria. These indices, the study posits, are made possible by the absence of 
visionary and effective leadership and followership in the country. The 
Leadership, as well as the followership is both culpable in the persistent lack of 
sustainable development of Nigeria. In fact, the leadership creates and takes 
advantage of their stupendous primitive accumulation of wealth on one hand, 
and the enervating poverty conditions of vast majority of the populace. 

No investor will invest in an environment of endemic and systemic corruption. 
At the moment, Nigeria is gradually taking over as the headquarters of 
corruption and poverty in the world, no thanks to our leaders. The debacle of 
leadership and good governance perpetrated by our “rulers” has literally 
crumbled this once revered giant of Africa.    

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