Yoruba ethical renaissance: A way to reinvent our national values and rebuild Nigeria — by Ayo Ladigbolu

FIRST WORDS

Orin.
Ori ogbo l’Eyan o, Baba Nla ori agba l’Eyan
E si ti d’agba tan, E tun d’oogbo o, Ori ogbo l’Eyan o, Baba wa.

 Ori ogbo gbayi o, Ipo agba gbayi, E d’Ogbo d’agba oun, E m’agba wu wao  
Ori ogbo gbayi, Eyin d’ogbo d;Agba tan, E m’agba wu wa o, Baba rere

Ta lo so pe Yoruba ko le pe titi l’aye!
Ta lo sope Yoruba ko le pe titi l’aye
Baba Famuyide l’ogorun re o se’ni si 2ce+
Ta lo sope Yoruba ko le pe titi l’aye

Owe: Iwa l’Oba Awure (Character supercedes good fortune charm)
Iwa omo nii mu omo se oogun okigbe( Something in a man’s character impels him to use anti-matchet charm)
Iwa ni Agba Orisa, bi a ba se moo sin mo l’o se ngbe ni mo (There is a Mighty Deity in every one who rewards him according to his conduct.
Otito kii gbe’nii ju si’ koto, Ibi giga nii gbe’nii si.(Truth never dumps one in a pit, it is a lifter to the hilltop)

1. FRAMING THE QUESTION OF NATIONAL RENEWAL

Nigeria today stands at a critical junction in its historical development. Despite the vast human and material resources, the country continues to grapple with persistent and troubling challenges including widespread insecurity, severe economic hardship, increasing wealth inequality, youth unemployment, inter-ethnic tensions and entrenched corruption among the political elite. These crisis have fostered a growing sense of dislussionment among citizens, and have raised urgent questions about both our ethical standards as well as the viability of the Nigerian project. The Scriptures in Proverbs 14:34 asserts that Righteousness exalts a nation, sin is a reproach..
Conventional explanations for our challenges often emphasize institutional weakness, or policy failure. While these factors are undeniably significant, they do not fully capture the depth of Nigeria’s predicament. This paper presents a different, yet complimentary argument: that Nigeria’s crisis is fundamentally an ethical crisis— a crisis rooted in the erosion of value, the weakening of moral accountability, and the disintegration of shared norms that sustain social and political life.
“Amukun eru re wo.” O ni, “Oke l’e nwo, e o wo isale.”

In response to this ethical vacuum, this paper proposes a Yoruba ethical renaissance as a viable framework for rethinking national renewal. By drawing on key elements of Yoruba moral philosophy—particularly the concept of IWA (character) OMOLUABI ( the ideal moral agent), AJOSE (relational harmony) and OTITO (truth)—the paper contends that ethical transformation must proceed and sustain institutional reform. This renaissance is not a call for ethical particularism but an invitation to recover and reinterpret indigenous ethical resources for contemporary nation building in a pluralistic society. Ultimately, the revival of our ethical principles can guide citizens toward a more cohesive and just society, promoting collaboration across different communities,

2. SALUTE TO OUR HEROES

Before moving forward with the issues of ethics and nation building, and in view of the significance of the main theme, I would like to divert our attention to just a few examples of courage and stewardship displayed by notable Awoists and staunch members of Afenifere in books authored by these luminaries . My first choice was “THIS HOUSE OF ODUDUWA MUST NOT FALL” In this book, Sir Chief Olaniwun Ajayi, SAN, did a vivid, well-researched exposition of the genesis of the contemporary problems facing Yoruba land and Nigeria. The author sought to infuse into the youth the lessons of Machiavellian politics. He sought to bring to our memories the indomitable past, in order to find the road ahead to the future with a view to lifting the burden on Nigeria. In this book dedicated to the sacred and everlasting memory of The Honourable Chief Obafemi Awolowo, SAN, GCFR, Baba Ajayi said, “The Yoruba as a race, are a difficult people, difficult to themselves, and often exasperatingly impossible, to others, but they are a special race called upon by the Creator and their progenitor to set an example for humanity and to lead the world. The Yoruba can forbear and accommodate in the face of obvious wrong, but can go to the extreme in the face of recognized injustice.”

My peep at Tola Adeniyi’s “THIS IS NIGERIA” helped paint the crude picture of Nigeria as “the world’s most colourful and volatile nation where People are determined to succeed, to overcome the ever-nagging problems imposed by undying results of colonialism and neocolonialism. He had the courage to divide Politicians into categories of pre-independence and post-independence categories. He further divided the post-independence politicians into two other categories of the builder politicians and the chop chop politicians. He describes the pre-independence politicians as nationalist agitators. They were men and women of honour and integrity. Those kind of politicians are the ones we are assembled to celebrate here today.

Chief Cornelius Adebayo is the author of “RUNNING FOR DEAR LIFE:MY WORK IN EXILE.” This author represents another group of honourable and courageous leaders and patriots, who were products of the Centenary. We shall not know all about Radio Kudirat and the travails of NADECO-ABROAD, but we shall remain ever grateful to God for those leaders who ran for their dear lives and became refugees in order to liberate those of us trapped in personal and official dungeons by Abacha and his henchmen. Our gathering is to appreciate and celebrate those noble Stewards of our democratic legacy, the pro-democracy stalwarts and resilient arrowheads of our agitations, whose incalculable sacrifices and untainted patriotism protected democracy and the rule of law.. Kudos to the NATIONAL DEMOCRATIC COALITION OF NIGERIA. Kudos to NADECO home and abroad.
I am glad that the muffled voice of NADECO will be heard here at this Convocation. That is the reason I have chosen not to comment on another one of my chosen books titled: FEDERALISM AND THE NIGERIAN CHARACTER: ESSAYS ON NATIONALITIES IN NIGERIA.” The book was published only a few years ago, and the Author is one of our Resource Persons, Hon. Professor Ropo Sekoni, whose partner and friend Prof Chief Segun Gbadegesin is unavoidably absent at todays event

Permit me to refer to an incident recorded on pages 160-195 of the book titled “GUIDED BY HIS HANDS” by Barrister Senator Biyi Durojaye. This concerns his detention for 560 days at the Directorate of Military Inteligence for alleged NADECO infringements. Others so detained included Bro, Ayo Opadokun, Dr.Fredrick Fasehun, Chief (Now) Oba Olu Falae, Chief (former President Olusegun Obasanjo, Chief Bola Ige, Comrade Ovie Francis Kokori, just to mention a few. One interesting thing was that the Commander of the DMI had the audacity to ask each of the detainees to give him their names in full. Senator Durojaye was bold enough to ask him why he needed their names in full. His anwer was that he needed the details to put on their tomb stones the inscription

                              HERE LIES THE REMAINS OF…………………………………..
                              ONE OF THOSE WHO DISTURBED THE PEACE OF THEIR COUNTRY

But just before the executions could take place, Abacha himself involuntarily relocated to another address: Most of us present here today are familiar with the rest of these stories of courage and stewardship and of our heroes past and present whose exploits remain unerasable and unforgettable..

3. ETHICS AND NATION BUILDING; A CONCEPTUAL CLARIFICATION

The relationship between ethics and nation building has been acknowledged in both classical and contemporary political thought. It has been made clear that the stability and prosperity of any political order are profoundly affected by the ethical dimensions of its citizens and leaders. The Scriptures also attests that “When the righteous are in authority, the People rejoice.” (Proverbs 29:2).
In numerous African philosophical traditions, particularly Yoruba thoughts, this relationship is even more pronounced. “Agba to ba feran rikisi, Ahoro ile ni won ko jo” “Bi Agba Imule ba nda Iledi l’aamu, asiri Awo ko nii pe tu si Igboro.” Here, the individual is not considered an isolated autonomous agent but a being whose identity and moral worth are shaped by relationships with others. Thus, ethics transcends private concerns: it emerges as a public and communal imperative. This communitarian perspective does not diminish individual agency, instead, it frames individual freedom within a context of responsibility and accountability. In Yoruba culture, a person’s actions are assessed not solely based on personal gain but also in terms of their effects on the community. This ethical framework serves as an essential corrective to modern trends of excessive individualism, moral relativism, and what Chief Awolowo describes as “Opportunism” while rejecting the proposed conditions for his early release from prison.
In the Nigerian context, the erosion of this framework has led to institutional dysfunction. While laws are in place, they lack respect. When policies are established they are often implemented without integrity, leading to ineffectiveness of governance. This disconnect between formal structure and lived experiences showcase a deeper ethical dislocation, which manifest in erosion of trust and the failure (times without number) to meet the needs of the community. Addressing this dislocation requires a strong commitment to fostering a culture of accountability and transparency.

4. YORUBA MORAL PHILOSOPHY: CORE CONCEPTS AND THEIR SIGNIFICANCE

(A) IWA: CHARACTER AS THE ESSENCE OF PERSONHOOD

Onise ko nii fi ise re sile re’bi ​ ​​ The craftsman travels with his skills intact

Arinrinajo to un ti iwa re,:​​ ​The traveler does not abandon his character on his trip

Lo da fun Iwalapo tii se omo Oba L’Ado Ewi ​It divines for Iwalapo, Prince of Ado-Ewi

Iwa rere l’eso eniyan​​​​​ Mans greatest treasure is his good morals

Obinrin so iwa nu, O ni oun ko m’ori oko wa s’aye The major blame for a woman’s unstable ​​​​​​​ marriage is her character

Nti oniwaibaje fin se ara re, o po ju nti fin se eni-eleni lo

Orin Ode: Iwa laa ni, Iwa l’aa ni

Bi a ba de’bi t’ao gbe l’enikan, Iwa l’aa ni

At the heart of Yoruba ethics lies the concept of IWA, which encompasses character, moral disposition and the very essence of being. In Yoruba thought, a person’s true worth is determined not by wealth, status, or power but by the quality of their character, the well known saying, IWA L’EWA (character is beauty) captures this idea succinctly. This perspective emphasizes the prime importance of cultivating virtues such as honesty, integrity, and respect for others. The Yoruba ethical paradigm priorities character above material achievement, promoting lifestyles that enhance communal welfare and uphold communal value. This is a major part of the reason we are all gathered here in Lagos today. Baba Nla, Baba Agba Reuben Fasoranti is a Model of Excellent Character. Acknowledging and publicly celebrating such an icon has significant implications for the contemporary society. In a context where society often celebrates material success without considering its ethical foundation, refocusing on the concept of IWA RERE offers a compelling counter-narrative. This perspective challenges the normalization of corruption and advocates for a redefinition of success on integrity and moral responsibility.
There is this poetic story about two brothers in Ancient Oyo Empire named Ere and Otomporo:
All-wise and clever Otomporo and Ere were brothers: They were both popular in their Community. While Otomporo was known to cut corners and display greed. Ere his brother was humane, gentle and a good listener. The character of Ere made him more widely accepted and honoured
The poem goes thus:
Bi a ba gbon fefe, omi ogbon ni won fun ni mu
Bi a si go l’agoju, won a f’omi were lo ni wo
Ogbon die, were die,
L’o da fun Otomporo tii se omo Iya Ere.
Otomporo, oo lo pa iwa re da
Ki o lee l’eni lehin bi Ere
OTOMPORO lo pa iwa re da.

History offers us hidden explanations for Awo’s greatness and imperishable legacy. Simply put, Awo endures because he had character. It is character that makes a leader see into the future and the opportunities encased in it’s womb when his rivals and contemporaries see only the expediencies of today. It is character that gives a leader the courage to sacrifice everything including his life and even family, in the pursuit of a cause. It is character that makes a leader willing to hug martyrdom for a just and noble cause, to walk alone when situation demands it, to retire into the woods to consult with his soul, to be flexible when everybody else calls for moderation and conciliation. Great leaders love their families, but they have no illusion sacrificing them. As a matter of fact, the entire mystique of Awo was built on his character. Awo’s life and leadership teach two main things, among many others. First, is that without character a leader is unlikely to get very far, either in developing the vision to build his society, or in correctly judging issues in such a way as to secure his present fame and future glory. The second is that every aspiring leader will meet his moment;. How he responds to that moment will define him, his leadership, and his place or otherwise in history.

The next concept is

(B) OMOLUABI: THE GLOBAL MORAL AGENT
Closely related to IWA is the concept of Omoluabi, which represents the ideal of a morally cultivated
Person. An Omoluabi embodies virtues such as honesty, humility, diligence, self respect, courage, and a commitment to the common welfare.. Importantly, the Omoluabi is not merely an abstract ideal but a social expectation that guides behavior and shapes communal life. As we assemble here today, nobody can deny the fact that the BABA NLA who we are celebrating, embodies all the virtues of Omoluabi One to applauded and to be emulated.
All our efforts in reinvigorating the Omoluabi ethics would play a transformative role in reshaping our
Civic culture and promoting ethical leadership. Such a revival would encourage individual responsibility and promote unity among our diverse communities. By embracing the principle of Omoluabi, each of us can contribute to a more just and equitable society, ultimately benefiting future generations.

(C) AJOSE: RELATIONAL HARMONY AND SOCIAL RESPONSIBILITY

The concept of Ajose reflects the deeply relational nature of Yoruba ethics. It emphasizes cooperation, butual respect and the interconnectedness of individuals within a community. This principle underscores the idea that personal well being is inseparable from collective well being. No wonder the Yoruba says: Aba enikan soro, Imo enikan ko se boro
Ero t’enikan gba, a ma ape ko to gun
Ogbo ologbon a maa muni gbon bi Asarun
Ai gba imoran yewo ni agba were.

                                                     Ajeje owo kan ko gb’eru d’ori
                                                    K’a f’owo so’wo lo le m’aye rogbo

In a multiethnic and multi-religious society like Nigeria, Ajose provides valuable framework for fostering
Social cohesion and addressing intergroup tensions. It promotes dialogue, understanding and a shared
Dedication to the common welfare. By embracing this idea, we can create a sense of belonging among various groups and build bridges across cultural divides. In the end, our communities’ strength comes from our capacity to collaborate, embrace diversity, and support one another as we work toward a better future.

(D) OTITO: TRUTH AS A MORAL IMPERATIVE

              Eke ko kun ni, Iwa odale ko ye omo eniyan
             B’eniyan ba nyo ilee e da
            Ohun buruku (abenu) a moo yo iru won se.

           S’otito, Ore s’ododo 2x
          Eni s’otito ni Imole e gbe

Truthfulness, or Otito, serves as a crucial pillar of Yoruba ethics. It is viewed not purely as a personal virtue but as an essential component of social order. Trust, which is vital for effective governance and economic activities, relies on a collective commitment to truth. This shared dedication creates an environment conducive to open engagement, fostering relationships based on mutual respect and transparency. As a result, the community thrives, which leads to progress from everyone and a more peaceful society.
The major reason Chief Obafemi Oyeniyi Awolowo will remain an eternal super hero in Nigeria and the world is that his virtues include truth, honesty, and People’s confidence. Many People are still fighting his cause today because he was a man of truth.
Ore s’otito ka le ri’ja re gbe2x
Olorun mbe lehin a s’ododo o!
The decline of truth in public life, evidenced by misinformation, deception, and lack of transparency has significantly exacerbated Nigeria’s governance challenges, leading to widespread public disillusionment and a decrease in civic engagement. Therefore,, restoring the value of Otito is critical for rebuilding trust and accountability
From a Yoruba ethical perspective, there is a pressing need for moral re-socialization reinstating values that promote respect for life and a sense of communal responsibility.. This process could involve community-led initiatives that emphasize dialogue, education, and the reinforcement of shared values. . By focusing on these ethical principles, there is hope for rebuilding trust and cohesion among individuals, ultimately paving the way for a more peaceful society.

(4) YORUBA ETHICAL RENAISSANCE: CONCEPT AND APPLICATION

A Yoruba Ethical Renaissance involves the recovery, reinterpretation, and application of indigenous ethical principles in contemporary contexts. It is not a return to the past but a forward-looking project that seeks to integrate tradition and modernity. This renaissance requires a deliberate effort to embed ethical values in institutions, education, and public discourse..

                               Eko Ewure ko omo re l’omo Ewure fin dun imeme-imeme
                              Eko Agbo-momo ko omo re lo fi nkan gbon gbon
                             Eko ti Ologinni ko omo re lo fin gun aja kere
                            Ohun a fi ko omo eni nii mo omo l’ara

Our ethical pathway to national renewal will involve educational reform. Integrating ethical education into our school curricula can play a critical role in shaping the character of future generations. This includes teaching indigenous moral philosophy alongside civic education Programmes that combine skills acquisition with ethical mentorship can also help young people to develop both competence and character. Promoting dialogue and cultural exchanges can help build mutual understanding and strengthen national unity. Afenifere can take up the challenge of an annual Chief Reuben Fasoranti Youth Dialogue on Nigeria Ethical Renaissance.

(5) CRITIQUES AND LIMITATIONS

While the concept of a Yoruba Ethical Renaissance is promising, it is not without challenges. These include the risk of ethnic inclusivity, the pervasive impact of globalization which can prevent implementation, and the need for political will, Addressing these challenges requires an inclusive and pragmatic approach, particularly on the roles of the Elders (Agba). The Elders are saddled with the responsibility of training the young ones in the community in the way they ought to grow. But their exposure to globalization has led them to engage in all kinds of immoral acts. As globalization continues to alter the culture and morality of Nigerians, it remains the responsibility of the Elders , according to Yoruba  traditional ethics to see that children grow in right knowledge and live as they ought to;---as expressed in proverbs such as Agba kii wa l’oja ki ori omo tuntun wo. Elders serve as moral compass.. But what can we do in a situation when the Elders who ought to set the standard and correct the young ones have also become victims of globalization? Agba kosi ilu baje… Without Elders, the Community is in ruins. We all must strive by all means to return to the ancient template of Omoluabi.

CONCLUSION

In conclusion, Nigeria’s crises are deeply rooted in ethical dislocation. Addressing them requires more than institutional reform; it demands a fundamental rethinking of values. A Yoruba Ethical Renaissance offers compelling framework for this transformation which will drive righteousness which exalts a nation, and put away sin which to any People is a reproach.

By prioritizing character, fostering relational harmony, and promoting truth, Nigeria can move toward a more just, cohesive and prosperous society. The task ahead is challenging, but it is also necessary and urgent. Ethical renewal is not an optional-add-on to development—it is its very foundation.

Let me close with ODU to Da Fun Baba Nla Fasoranti

Gunnugun d’arugbo, titi o fi owo ewu pa’ri

Akala d’agba d’agba, o f’opa Ileke ‘tele kange kange,

Ogbologbo Ajanaku se inu modu modu;

Oun l’o da fun Edan, ti o d’arugbo titi ti ko ku mo,

O waa ya enu, koro ni orin awo ko sii l’enu:

“E ti d’Edan, E d’agba d’ogbo o​​2ce

Edan kiiku, Edan kii run ​​​2ce

E ti d’Edan, K’eE d’agba d’ogbo”

–Keynote address delivered by retired Methodist Archbishop Ladigbolu at the Centenary birthday lecture in honour of Afenifere Leader, PA Reuben Fasoranti