Opinion
Opinion: And the Death of Meteors By Femi Kehinde
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William Shakespeare, perhaps the greatest English poet and playwright, in his epic play- Macbeth, looking melancholic and distraught, as a result of the death of lady Macbeth, had soliloquized-
“Tomorrow and Tomorrow and Tomorrow, creeps in this petty pace from day to day, to the last syllable of recorded time, and all our yesterdays have lighted fools. The way to dusty death. Out, out brief candle.
Life’s but a walking shadow, a poor player that struts and frets his hour upon the stage and is heard no more. It is a tale told by an idiot, full of sound and fury, signifying nothing.”
The world is replete with history of men who came in a jiffy and left so soon. They are usually referred to as meteors.
A meteor is like a shooting star. It sparkles, it dazzles, it brightens up, but it is also a falling star. They are also like joy, that has a slender body, that breaks so soon- “Ayo abara bin tin,” as was depicted in Ola Rotimi’s epic play- “The gods are not to blame.” A meteor rises fast and disappears at the apogee (height) of its glory. Meteors are always messengers, usually in a hurry to deliver their messages and disappear.
Meteors are like-
Raphael Ernest Grill Armattoe -12th of August, 1913 – 22nd of December, 1953
Duro Ladipo-1931-1978, Walter Rodney-23rd March, 1942 to the 15th June, 1980 A Ghanaian doctor, author, poet and politician.
Dr. Walter Rodney, prominent scholar, historian, political activist- 23rd march 1942 to 13 June 1980.
Pius Adebola Adesanmi 1972 to 10 March 2019.
Joseph Sanusi Gbadamosi Adegoke Adelabu- Penkelemesi a dazzling politician, meteor and iconoclast- 1915-1958
Olusegun Awolowo, January 20 1939 to July 10 1963.
Tunji Ogunkanmi founder and promoter- Cornerstone Insurance Plc, October 5 1960 to November 5, 2000.
Raphael Ernest Grill Armattoe – 1st August, 1913 to 1953
He lived for 40 years. He was a Ghanaian doctor, author, poet and politician. He was nominated for the 1949 Nobel peace prize and was a strong campaigner for the unification of British and French Togo land.
REG was born at keta in the Gold Coast, in what is now known as the Volta Region of Ghana. After his basic education in the Gold Coast, he left for Germany in 1930, at the age of 17, for further studies.
He studied in Germany, France and the Ireland. He eventually qualified as a medical doctor in Edinburgh and established his own private practice.
His research for the use of the “Abochi drug” against human parasites, led to his nomination for the Nobel prize in physiology or medicine in 1948.
Armattoe later devoted more time to writing. He returned to the Gold Coastin 1947 and set up a medical clinic at Kumasi, at the Ashanti region.
He turned his attention to politics, writing and poetry. His first collection of poems- “between the forest and sea,” was published in 1950.
Armattoe and Kwame Nkurmah were of different political divides. He joined the Ghana Congress Party( GCP) rather than Nkurmah Convention People’s party (CPP)
Armattoe died young and he had predicted his death in a popular poem – “the way I would like to die.”
He had said in the poem, he would like to die while the dew is wet on the ground. The dew is wet on the ground in the morning – a metaphorical phrase to express the morning of life i.e. when one is young.
“This is the way I would like to go
If you must know
I would like to go while still young
While the dew is wet on the grass
To perish in a great air crash
With a silver plane burning bright
Like a flashing star in the night
While the huge wreckage all ablaze, shines brightly for my last embrace..
I’d like to see the flames consume
Each nerve and bone and hair and nail
Till of dust naught but ash remains
Or as stone, swiftly sink unseen
But if I should hear someone wail
Because dust has gone back to dust
Mad with fury, I shall return
To smite the poor wretch on the head
So let me go when I am young
And the dew is still on the fern
With a silver plane burning bright
Like a flashing star in the night…”
In 1953, Armattoe travelled to New York City, leading a delegation to address the United Nations about the “Eweland question”, seeking international support for a union between British and French Togo. On his way back to the Gold Coast, he visited his daughter Irusia, at the time a student in Dublin, Republic of Ireland, and then Germany. He fell ill and died in a hospital in Hamburg. His wife reported that he said he had been poisoned by some unknown persons. He had apparently been attacked previously by supporters of Kwame Nkrumah.
Armattoe was married to Swiss-born Leonie Schwartz, who was also known as “Marina”. They had two daughters, the elder, Irusia, being born in Derry. Armattoe and his family lived at Kumasi in Ghana until his death. His father, Robert Glikpo Armattoe, was a merchant who traded mainly with the Germans and also studied local indigenous languages.
R.E.G Armattoe, Rest in perfect peace.
Duro Ladipo-1931 to 1978
He was one of the best known Yoruba theatre icons, playwrights and stage theatre iconoclast. Like his name sounded, he was born, several times, before he finally stayed, hence the name – Duroorike
His stage plays captivated Yoruba myths, pantheons, folklores and history. His most famous play- Oba Koso (the king did not hang )was a dramatisation of the Yoruba story of how Alaafin Sango became the orisha of thunder. This play received international acclaim at the first common-wealth art festival, Berlin in 1965 and on a European tour packaged by his mentor- Professor Ulli Beier.
Duroorike, was raised in a Christian family. His father was an Anglican church priest in Osogbo. However, Duro’s interest in stage plays, drama and history, may have been influenced by his grandfather, who migrated to Osogbo after the Jalumi war.
His grandfather was a Sango priest, and was well versed in the Yoruba mythology, especially those emanating from old Oyo.
At a young age, Duro Ladipo sneaked out of the vicarage to watch Yoruba festivals. As a choir master in the church, he scandalised the church, by including Bata drums in the Easter Cantata, that he had composed for the church and he was thereafter excused from the church choir group.
He thereafter started his home theatre group in 1961, but he became fully established, with the founding of the Mbari Mbayo club in Oshogbo.
With a soaring popularity and fame of a theatre icon, he produced Oba Moro in 1962, Oba Koso and Oba wa ja, in 1964.
He was part of the Mbari Mbayo club in Ibadan in 1961 and he later transformed the club into a cultural centre, art gallery and a meeting point for young artists seeking to develop their talents in Oshogbo and its environs.
Duro Ladipo wrote quite a number of plays such as – Suru Baba Iwa and Tani mo owo iku.
He also produced stage plays for television stations. He produced- “Bode wa sinmi” for the Nigerian Television Authority, Ibadan.
He dispensed with the traditional dances and the opening and closing Glee’s, usually employed for bracketing performances.
Ladipo expressed his passion for Yoruba culture and tradition through drama, music , dance and stage performance.
On the 11th of March, 1978, at the age of 47, Duro Ladipo breathed his last, after a brief illness in Oshogbo. Within this short space, Ladipo had dominated the theatre world like a colossus. May the soul of this thespian, theatre icon, dramatist and playwright, rest in perfect peace.
Walter Rodney – 23rd march 1942 to 15th June, 1980 was born into a working class family in George town, Guyana.
He was an exceptionally bright student, a champion debater that earned him a scholarship at the university college in the West Indies, Jamica. He graduated in 1963 at the age of 21 with a first class degree in History. In 1966, at the age of 24, Rodney earned a PhD in African History, at the school of African and oriental studies, England.
Rodney wrote his book- “A history of the upper guinea” in 1970 and was widely acclaimed for his originality. He travelled widely and became very well known internationally as a scholar, activist and a formidable orator. He taught at the university of Dar es Sallam in Tanzania, between 1966 to 1967 and 1969 and 1974 and briefly at his Alma matter- University of the West Indies in Mona in 1969.
On the 15th of October, 1968, the government of Jamaica, because of Rodney’s socialist inclinations, declared him a persona- non Grata and was banned from ever entering Jamaica and was also subsequently dismissed by the University of the West Indies.
This harsh political stand and vendetta on Rodney, by the Jamaican Prime minster, Huge Shearer, led to a mass uprising against the government by students and the poor of West Quinton, which escalated into a riot, known as the “Rodney riot.”
This riot, which resulted in several deaths, hazards and violence, caused the Jamaican government, millions of dollars in damages.
The riot triggered an increase In political awareness across the Carribbean, especially among the Rastafarian section of Jamaica and was well documented in Rodney’s book, – “the groundings with my brother” published in 1969.
In 1969, at the age of 27, Rodney became a professor of history at the University of Dar-es Sallam.
There, he served as a professor until 1974. In 1972, he wrote his epic and most influential book- “How Europe Under-developed Africa.”
The book became enormously influencial and it was perhaps among the first set of books, that would bring a fresh perspective on under development in Africa.
When in Dar-es-sallam, he was influential in developing a new center of African learning and discussion. In 1974, Rodney returned home to take up an appointment as a Professor at the university of Guyana, but the Guyanese government prevented his appointment.
Despite this denial, he became increasingly active in politics, he founded the Working People’s Alliance- a party that provided an effective and credible opposition to the Guyanese Government.
On the 30th of June 1980, Rodney was killed in Georgetown at the age of 38, by a bomb planted in his car- a month after returning from celebrations, that had seen Robert Mugabe’s emergence as the first President of Zimbabwe.
His brother- Donald Rodney, who was also injured in the explosion, said that a Sergeant in Guyana defence force, named Gurgle Smith, had planted in Rodney’s car, the bomb that killed him.
After the killing, Smith fled to French Guiana. There was a wide suspicion, though not proven, that the assassination was set up by Guiana’s then President- Linden Forbes Burnham. Rodney’s mission and struggle was to lift the cause of the masses (proletariats) from the hands of the bourgeoisies- (the elites class in the society.)
Rodney, one of the most outstanding and profound scholars on the African continent, certainly lived his 38 years, for the poor of Africa.
A fellow Professor- Winston Mark Bower at the Walter Rodney- commemorative symposium held at York college, in June 2010 remarked that Walter Rodney- was a pioneering scholar, who provided new answers to old questions and post old questions, in relation to the study of Africa.
Professor Wole Soyinka, a Nobel laurette, at a symposium, on Friday, the 27th June, 1980 at the Oduduwa Hall, University of Ife, Nigeria, remarked that- Walter Rodney – “was clearly one of the most solidly idealogically situated intellectuals ever to look colonialism and it’s contemporary heir- black opportunism and exploitation in the eye”
Rodney, perhaps must have lived ahead of his time.
May his soul rest in peace .
Professor Pius Adebola Adesanmi (27 February 1972 – 10th March 2019)
He was a Nigerian-born Canadian professor, writer, literary critic, satirist, and columnist. He was the author of “Naija No Dey Carry Last,” a 2015 collection of satirical essays. Adesanmi died on the 10th March 2019, when Ethiopian Airlines Flight 302 crashed shortly after take-off, from Addis-Ababa.
Adesanmi was born in Isanlu, in Yagba East Local Government area of Kogi State, Nigeria. He earned a Bachelor of Arts Degree in French language from the University of Ilorin in 1992, a Master’s degree in French from the University of Ibadan in 1998, and a PhD in French Studies from the University of British Columbia, Canada, in 2002.
Pius attended Titcombe College Egbe, Kogi state and earned his first degree at the age of 20, his master’s degree at the age of 26 and his PhD at the age of 30. Between 2002 to 2005 Pius was an assistant Professor of comparative literature at the Pennsylvania state university, USA.
In 2006, he joined Carlton university at Ottawa Canada as a full time Professor of literature and African studies and thereafter became the Director of the University’s institute of African Studies until, his death on the 10th of march, 2019, when Ethiopian airlines flight 302 to Nairobi crashed immediately after take off with all the 149 passengers and 8 crew on board. He was on his way to an African Union Conference.
At an early age in Titcombe college, he was an instant star, having represented the school in many competitions, with outstanding prices.
A friend of Pius- Professor E.C Osundu, of Providence College, Rhodes Island, USA, captured the very essence of Pius’ rather short but extremely remarkable and meteoric life, in an ellegy –
“Pius was a rare being, ebullient, a razor sharp mind, he was what the Yoruba called “Omoluabi”- a person of honour and good character. Yet when it came to polemics, he could easily move to a jaguda (ruffian) Nigeria has lost one of those who loves her most.”
In July 2018, perhaps as a foretaste of the impending doom, Pius was involved in a car accident along Oyo/Ogbomosho road, when the vehicle he was traveling in (a Nissan) had a head on collision with a car from Ibadan (a Toyota Privia.)
Pius was heading to Lagos as usual, on another international assignment, to catch a flight to Dakar, Senegal.
On this accident Pius wrote –
“Two hours after the accident, no help came. The evacuation culture was zero…”
He further said that people just gathered at the scene of the accident and were screaming and shouting. No one attempted to help.
A short while ago, Pius Adesanmi’s mother-Mama Louis Olufunke-Adesanmi, had been denied a visa, on three different occasions, to visit her son in Canada. The mother vowed that she would never apply for visa again to Canada and like a soothsayer; she said they would bring the visa to her in Ilorin.
The Department of Foreign Affairs, invited Pius as a Guest Speaker for an event. Pius did not waste the opportunity. After the lecture, he thanked the head of the consulars, during a tete a tete, and told him, that he could not understand, why his mother was denied entry visa to Canada to come and visit him. As was reported by Pius’ friend and Confidant – Pharmacist Sunday Akoji – “three days after the event in Toronto, a dark heavily tinted SUV, with a diplomatic plate number, pulled up in front of mama Adesanmi’s home in Ilorin.”
The Canadian High Commissioner sent his aides, who drove all the way from Lagos to Ilorin, to go and stamp Mama Adesanmi’s passport with a visa to Canada, in her living room, with a letter of apology, personally signed by the High Commissioner. Only a Pius could have attained this spectacular feat.
“Pius in his life time wrote regularly for Premium Times and Shahara Reporters. Adesanmi’s writings were usually content deep and in-depth. He was pungent and satiric, with emphasis on the Nigeria’s social and political system and culture, that needs a reawakening. His writings and his targets were usually among several others- politicians, Pastors and relevant public figures.
In September 2015, his remark on the decision of the Emir of Kano to marry an under aged wife could not but escape a personal response of the Emir who responded to Adesanmi by name.
In the same year, 2015, he gave a public Lecture titled – “Africa is the forward that the world needs to face.”
He wrote his first book – “The Way Fairer and Other Poems” in 2010 and in 2011, he also wrote, “You are not a Country, Africa.”
This collection of essays won the inaugural penguin price for the non fiction category.
Pius was also in 2017, a recipient of Canada bureau of leadership education award.
This seminal academic and public intellectual per excellence, lived the life of a meteor. A quick pace and double steps. Adesanmi’s death elicited a candle light memorial at Unity Fountain Abuja and in cities around the world.
“Pius Adesanmi’s must have lived two or more life times before” according to a poet- Chedu Eziana.
He left behind his wife – Olumuyiwa and her doting daughters – Damilare and Oluwatise.
Pius, Rest in perfect peace.
Joseph Sanusi Gbadamosi Adegoke Adelabu
He was born on the 3rd of September, 1915 and died on the 25th of March, 1958, certainly lived like a meteor and his rise was meteoric.
He was Ibadan’s most prominent politician of his time. He was born in Oke-Oluokun, Ibadan, to Sanusi Ashiyanbi Adeyege Adelabu and his mother was Awujola Ajoke, who died in 1920, when Adegoke was still an infant.
Although born a Muslim, he was sent to a secular school – The Saint Davids CMS Elementary School, Kudeti Ibadan, between 1925 and 1929 and the CMS Central School, Mapo Ibadan in 1930. He had double promotions in the elementary and primary schools, he proceeded to the Government College Ibadan, where he also had double promotion. He left Government College in Form 4, and proceeded on a U.A.C scholarship to Yaba Higher College, Yaba Lagos, in 1936, which was then Nigeria’s only higher college.
Adelabu Adegoke had said of his educational exploits-
“I had a brilliant scholastic career, earning accelerated promotions on three occasions in the elementary, primary and secondary schools respectively. Despite this, I never took a second position throughout my school days. Instead, I was always several laps ahead of my runner up and not infrequently, saved tutors from tight holes.”
He was perhaps the most brilliant scholar that had passed out of the Government College, Ibadan. As was attested to by his contemporary and colleague in Government College- Professor Sabori Biobaku, who attested of his educational brilliance as thus-
“Adelabu was not much good at sports, although he subsequently distinguished himself at the long distance events, especially the half mile and mile races. It was in his studies that he excelled. At the end of his second year, he received a double promotion from class two to class four and was top of that class from the first term till the end of his time at the college. He was perhaps the brightest boy that Government College Ibadan has ever produced.”
His head master at the Central School Mapo- Chief James Ladejo Ogunshola was bereaved and Adegoke, despite being a pupil, quickly came to the rescue by taking up the classes in the absence of the bereaved headmaster. The headmaster, a diarist, wrote in his diary of Wednesday, the 15th of February 1935;
“Master Adegoke Sanusi, an old boy of central School and a pupil of Ibadan Government College who had been helping me since Monday in the school also rendered help today; he took my class in all the subjects for today”
He was instantly employed by the U.A.C, as its first African Manager in the produce section and later the singlet factory section of the Haberdashery department. He was in the U.A.C for four years and later joined the civil service for 7 years in the cooperative department and eventually, for another 5 years, was doing his own business as a private entrepreneur. He later took sojourn in partisan politics, from where he rose from comparative obscurity, into so strong a lime light, that he had completely dazzled and baffled his opponents and admirers.
At the first meeting with Adelabu, one would be easily amazed about his strength, resourcefulness and also how he managed to get his magnetic force with which he captured his followers to the point of fanaticism. His admirers usually called him “portable Ade” and you would also easily wonder, according to him – “how my enemies would enjoy carrying a small keg of explosives?”
He had a steady and turbulent rise in politics. He was a councillor, chairman of the Ibadan Divisional Council, member of the Western House of Assembly and Federal House of Representatives, on the platform of the NCNC, Western Secretary of the NCNC and later rose steadily from the rank and file of the everyday politician to hold the post of Minister of Natural Resources and social services after the Federal Election of 1954.
The story goes that during campaigns for election, while others are talking themselves hoarse, Adelabu won over his supporters with inspiring songs to which all and sundry dance along the streets of his constituency.
Adelabu revels in the pomp of the worshiped and does not intend to conceal his love for their worship. As a restless and busy politician, he told a journalist during a press interview- “I can only spare you a few minutes”; and when he really got down to business, he refused to sit down, and he said- “I talk better when walking about.”
Every morning, the drummers and praise singers he took to Lagos from Ibadan, would wake up the elitist neighborhood of Ikoyi, with drumming and singing, eulogizing the exploits of the Ibadan great man and grass root politician. The Europeans or “Oyinbos” in the neighborhood, protested vehemently against this early morning nuisance and they also addressed a press conference. Adelabu in his usual style, made a minced meat of this protest, asking them to go back to their country, if they do not like his style and that was the end of the protest.
As minister in the Federal Government, Adelabu was given an official car. He took the car to his constituency in Ibadan and summoned a meeting. After the meeting at his Oke-Oluokun residence, he asked his constituents at the meeting, to be riding in the car in a group of four, from his Oke-Oluokun residence in Ibadan, to Beere round about, to savour the joy of ministerial ride. This audacious act hit the newspaper headlines the following day- “Talakawas ride in ministerial car”.
In 1956, Adelabu Adegoke left the Federal Parliament, soon after; he faced a series of criminal charges, ranging from bribery and corruption to disturbing the peace. From all these, Adelabu emerged unblemished to continue his fight for the down trodden.
During this trial, his admirers went on the street of Ibadan to sing and eulogize him with the popular song- “Adelabu ma ko owo wa na!
Igunnu loni Tapa, tapa loni igunnu!”
i.e. “Adelabu steal our money the more!
Igunni owns Tapa, Tapa owns Igunni! ”
Then on March 25, 1958, came another sensational story about the man whose whole life had been like a meteoric flame. The story was that Alhaji Adegoke Adelabu was dead!
How did he die? Some said he had been shot. Some said he was killed with juju. Many others said he was run over, by political enemies.
But the fantastic story of his death had gone around Ibadan. Alhaji Adelabu dead? Impossible! But if he’s dead, others will surely die with him! Down with his killers! Down with all those who have hands in his death! Kill and burn them. Spare no one. Let no one live after Ade! Over his grave let us March!
That was the shout of the Ibadan masses and it was no idle cry, Ibadan became a besieged and enraged city. To avenge his death, twenty people, possibly including those who do not know him in person, were done to death by the irate crowd. Many houses were set on fire. Much property was lost.
When the law recovered from the shock, it recovered by arresting 564 persons. Of these, 102 stood trial for murder, 25 were acquitted and discharged by the lower court, and seventy seven were sent to face the Assizes.
Adegoke Adelabu was certainly the architect of grass root politics in Ibadan and with him went a certain glamour from Ibadan politics.
He was popularly known as “Penkelemensi”, i.e peculiar mess, which was his usual refrain when making contributions on the floor of the Western Region House of Assembly.
Adelabu’s sudden exit, ignited a volcanic eruption in Ibadan’s political firmament and a lot of distinguished personalities paid glowing tributes to this stormy petrel.
Chief H.O Davies, a front line Nigerian Nationalist painted this epithet-
“Adelabu’s life in my mind, appears to have been something like a meteor, which shines with conspicuous brilliance for a short period and disappears again into the unknown”
This was further corroborated by his friend and classmate in Government College- -Professor Saburi Biobaku who also commented in his condolence remarks-
“maybe he was one of those rare phenomena who dazzled the world by their brilliancy only to leave behind memories of what might have been”
His friend and colleague in the Federal Parliament and also Prime Minister of Nigeria- Abubakar Tafawa Balewa, in his tribute in the Daily Times of 27th March, 1958 said-
“Alhaji Adegoke Adelabu was an intellectual and his capacity was recognized by his opponents” and that … “if anybody died fighting for a cause, it was Adelabu. His death was not only a loss to NCNC, but to all politicians in the country. I am really sad about his death.”
His friend and leader, Dr. Nnamdi Azikiwe while expressing his regret on the painful exit of Penkelemensi, also said of him-
“A man of conviction and did not disguise his feelings on any particular issue” and that he was- “a man of amazing intelligence, ready wit and uncanning understanding of human nature.”
Chief Obafemi Awolowo, the then Premier of the Western Region, summed it up, when he said-
“Alhaji Adegoke Adelabu was, in his life time, and ever since he entered politics, a fighter first and last, with all the characteristics of a fighter. He was fearless, formidable, forthright, often caustic and uncompromising. In his death, the NCNC had lost a very able, indomitable and extremely resourceful leader and Nigeria, a most colourful, versatile and undoubted nationalist.”
The story of the passage of Adegoke Adelabu was equally strange and interesting. Unusually, he woke up his household at about 4:30am, had his morning prayers, had his shave, bath and toiletries, had his usual breakfast of Akamu (pap) and summoned his young children for a meeting.
As recalled by his first daughter- Adedoyin Jagun, who was about 8 years old then, her father, Adegoke Adelabu admonished them early in the morning-
“Elo mu ara yin se giri
Ori lomo ibi ti ese nre”
– “you should all work hard and be up and doing, it is only the head that knows where it is to go with the feet.”
At about 7:00 am, he entered a Peugeot 205 car that belonged to his white friend – a Syrian British national, who had come from Lagos to pick him on a business trip.
He called his aides- Adeleke and Ganiyu and he bid them goodbye. Adegoke Adelabu left no single penny in his bank account. The two houses he had at Oke Ado, he had sold and kept the money in the bank until later, when he withdrew the money gradually, to cater for the poor of Ibadan. He left his Oke-Oluokun residence as his only property. Adelabu also took loans from the bank to buy the Auxmobile car with Registration Number- IB-121, which he used as a private car.
Oba Lamidi Olayiwola Adeyemi III, being so enamoured with the life and times of Adegoke Adelabu, would easily, always, regale his audience, at any given opportunity, with memorized verses of Adegoke Adelabu’s memorable quotable quotes.
The glory of Adegoke Adelabu Penkelemensi, will continue to gather legendary coatings, as the years go by and as the story of his greatness passes from one generation to another.
Akande Iji Oloye Igbetti, may your soul continue to rest in peace.
Olusegun Awolowo-
He was the son of Chief Jeremiah Oyeniyi Obafemi Awolowo, the first Premier of the Western Region – 1954-1959. He was born on the 20th of January, 1939 and died on the 10th of July, 1963.
Segun attended Agbeni Methodist Primary school, Agbeni, Ibadan between 1943 and 1951
In 1952, he was admitted to the Igobi college, Lagos, where he came out in the Grade one division at the WASCE in 1957.
At the age of 18, Segun proceeded to the United Kingdom, where he studied Law at the Cambridge University, and like his father Obafemi, was called to the bar at the Inner Temple bar, in August 1962.
His classmates at the law school were- Ernest Shonekan, Rasheed Shitta-Bey, later, former member of the house of representatives, in the second Republic and owner of the Jabita hotel, Ikeja Lagos.
Ernest Shonekan, later became Nigeria’s Interim President (26th of August 1993 to 17th of November, 1993) Aderoju Aderemi, later judge of the high court of Oyo State and later Osun state, KunleOlasope and a host of others.
At the Agbeni Primary school, his classmates, friends and colleagues were his Bossom friend; Kunle Olasope, Adekunle Aromolaran, now Oba Adekunle Aromolaran- the Owa Obokun of Ijesha land.
After his call to the bar, and on his way to Lagos, he visited his friend, Abayomi Akintola, the son of Chief Ladoke Akintola, who was then also, studying in Dublin.
His life was full of promise – he walked into the Western Region crisis. He was intelligent, cool headed and a brilliant advocate.
Segun went into full blown law practice in Ibadan, and displayed the intellectual depth of his father – Obafemi Awolowo, who in the Memudu Lagunju case, was described by the presiding judge, as – “a terrible cross examiner” in 1946. He was Counsel for Adetoyese Laoye (who later became the Timi of Ede.) The Western Regional Crisis of 1962 had brought in Dr. Moses Majekodumi as the Sole Administrator of the Western Region. The Administrator set up the Coker Commission of Enquiry to look into the affairs of some statutory corporations in the Western Region. The commission was headed by Justice George Baptist Ayodele Coker. The commission was then known as the Coker Commission of Enquiry.
Awolowo was at this period, facing a treasonable felony charge and was detained at the Broad Street Prison in Lagos.
Obafemi Awolowo was one of the main targets of this commission of Enquiry.
Segun was one of his father’s counsels at the treasonable felony trial, as well as the Coker Commission for Enquiry. At his leisure, Segun enjoyed life to the brim and he usually enjoyed his evenings in the company of some of his friends – Tunji Fadairo, Kunle Olasope and others.
In this early age, even though not married, Segun already had two children- Funke, born in London, by Deola Fasanya and Segun that was born by Abba Koku, shortly after his death.
On the 9th of July 1963, Segun prepared for a trip, the following day to Lagos, to appear as one of his father’s counsels at the Coker Commission of Enquiry and was later to proceed to the Broad Street Prison after court session, to see his father.
The evening of July 9, saw him at the Osun marina restaurant, in the company of his friends, to enjoy their usual drinks, social dalliance and camaraderie. The Osun Marina restaurant, was then at the annex of Obisesan hall and was owned by Saliba-a Lebanese, with Eddie Okonta – as a resident artist/musician. Paradise Club, now Femi Johnson’s Broking House, was also one of their usual rendezvous. Roy Chicago was the resident musician.
Segun, usually called “quicky” and “lucky lucky” by his friends, did not give any premonition of their last supper.
On Wednesday, the 10th of July, 1963, which later turned out to be a harsh Wednesday, and coincidentally the 53rd birthday anniversary of Chief SLA Akintola, the then Premier of the Western Region, he left their Oke-Bola residence, for a fateful trip to Lagos and was driven by his younger sister’s driver – Ogunjinmi Odunlami, popularly known as “No paddy”.
He had bought his daily newspapers at the Foko junction in Oke-Ado, and looked forward to a safe trip to Lagos.
Unfortunately, some few kilometres outside Ibadan, precisely around Aba-Nla, there was a ghastly motor accident, that took his life. He was rushed to the Adeoyo hospital, but was brought in dead. He had a gash on his forehead.
The Adeoyo hospital founded in 1926 from where the University College Hospital, (UCH) took off in 1956 was one of Ibadan, perhaps, Nigeria’s best medical centers. Segun died at the age of about 25 years.
Awolowo heard this tragic news from his transistor radio at the Broad Street prison.
Abraham Adesanya went later to the Broad Street prison, to break the news of this irreparable loss.
Segun was buried in Ikenne the same day, and a memorial service was held for him at the Saint Saviour’s Anglican Church, Ikenne.
Every home in Nigeria, was deeply shocked at the untimely and tragic death of Olusegun, more particularly, considering the incarceration of chief Obafemi Awolowo in prison at this point in time. Dr. M.A Majekodumi, Federal Minister and former sole administrator of the Western region, in his sympathy message to Awolowo said –
“You have bore many trials in the past with Christian fortitude and I know that in this current trial, your faith will sustain you.”
Dr. Taslim Olawale Elias, then the Attorney General of the Federation and Minister for Justice, while consoling Chief Awolowo wrote –
“His untimely death is a serious blow to the Nigerian bar.” Segun would have been 80 years in January this year. May his soul continually find peaceful repose with the Lord.
Tunji Ogunkanmi -October 5 1960 to November 5 2000
He was the promoter and founder of Cornerstone Insurance Plc. He was born in the agrarian community of Ile-Ogbo, of Osun state and the supersonic speed of his accomplishments in the insurance industry, is a great study in resilience, hardwork and abundant God’s grace.
Tunji had his primary education at Ile-Ogbo and his secondary education at Iwo, where he came out with distinction (Grade one) in his West African School Certificate Examination in 1978 and also, in flying colours at the higher school certificate level, giving him an express admission into the university of Lagos, where he graduated with second class upper division in Insurance in 1984.
Within 3 years of his graduate studies, he obtained the Associateship of the Chartered Institute of Insurance, London and he was admitted a Fellow of the Chartered Insurance Institute in 1990, at the age of 30.
Shortly thereafter, in 1991, he founded Cornerstone Insurance at the age of 30 and became the company’s first CEO and the youngest CEO of any Insurance Company as at that time. Without a silver spoon, he dreamt big and the dreams came through.
He fought for the actualisation of his dreams and proved that a boy born and raised in Ile-Ogbo, Osun state and whose first and real experience of Lagos, was when he gained admission to the university of Lagos, to study Insurance, could actually make it big. At the time, some of his friends were looking for paid employment, he was already sitting atop an insurance company as CEO
Within a short span of sitting atop the leadership of the cornerstone Insurance company, he was described as-” a team builder and motivator per excellence, highly innovative, pragmatic and an embodiment of knowledge; no half measures.
Within this short span too, Cornerstone had moved to his own premises, a high rise building in Obalende, Lagos.
To his staff he had said –
“Everywhere I go, people bombard me with commendations about how cornerstone has changed the narrative of the insurance industry, forgetting that not I but all of you (staff) are responsible. You are the one doing the work, I only come around, play golf and make you laugh. I thank you guys for making all these happen.”
Within these periods, he was a member of the governing Council of the Nigerian Insurance Association (NIA), where he also made his indelible mark.
On the night of Saturday, the 5th of November 2000, Tunji went out to attend a friend’s birthday party and he was caught in an armed robbery attack on Falomo bridge, Lagos, that took away his life along with his friend – Deepak Mehta, the Indian Canadian Managing Director of the now defunct Equitorial Trust Bank.
His life was cut short barely a month to his 40th birthday.
Until his death, Tunji worked hard, dreamt big, was a friend to everyone around him, and was passionate about his home town- Ile-Ogbo. He took the name everywhere. Tunji led the company with his heart and also sat on the board of other great Nigerian businesses.
Tunji, may your soul rest in perfect peace.
In Yoruba pantheon, meteors are usually referred to as “Emere” and “Ogbanje” in Igboland. To these meteors, life is certainly not measured by its duration, but by its donations.
HON. (BARR.) FEMI KEHINDE
ATTORNEY AT LAW
AND FORMER MEMBER
OF THE HOUSE OF REPRESENTATIVES,
REPRESENTING AYEDIRE/IWO/OLA-OLUWA
FEDERAL CONSTITUENCY (1999-2003)
OF OSUN STATE.
By Tolulope A. Adegoke
Manners are the scaffolding; character is the structure; legacy is the edifice. Build not for the applause of the present, but for the shelter of generations yet unborn. For every handshake plants a seed, every word echoes through time, and every glance holds the power to heal or to harm. Lead as though the universe is watching—because it is.
Introduction: The Unfinished Symphony of Leadership
The first articulation of The Diplomacy of Dignity established a foundational truth: that manners yield manna, that character is the key to every door, and that access is a privilege demanding profound respect. Yet, as with all profound truths, the initial revelation is but the threshold to a vast and unexplored continent.
Part II does not merely revisit these principles; it transcends them. It moves beyond the mechanics of mannerism to the metaphysics of influence. It transitions from teaching leaders how to behave to illuminating why such behavior shapes the very fabric of organizational and societal reality.
This expanded treatise posits that leadership is not merely a role but a sacred stewardship—a temporary custodianship of human potential, organizational resources, and societal trust. When manners are practiced as a spiritual discipline, when cultural intelligence evolves into cultural wisdom, and when access is governed by an unshakeable ethical compass, leadership ceases to be a transactional exchange and becomes a transformative covenant.
Part II is crafted for the leader who has mastered the basics and now seeks the sublime. It is for the mentor who wishes to leave a legacy, the executive who desires to build institutions that outlast them, and the human being who yearns to contribute to the flourishing of all.
Part I: The Metaphysics of Mannerism—Beyond Behavior to Being
1.1 The Ontology of Conduct
To understand the deepest essence of manners, we must move beyond the behavioral to the ontological—beyond what we do to who we are. Manners are not a superficial veneer applied to a pre-existing self; they are the very process through which the self is continually forged and revealed.
In existential philosophy, existence precedes essence—we are what we make of ourselves through our choices. In the realm of leadership, mannerism precedes identity. The leader who consistently practices patience becomes patient. The leader who consistently practices gratitude becomes grateful. The leader who consistently practices humility becomes humble. Conduct is not the expression of character; it is the crucible in which character is refined.
The Mirror Principle: Every interaction is a mirror reflecting back to the leader the state of their own soul. When a leader treats a subordinate with disdain, they are not diminishing the subordinate; they are diminishing themselves. When a leader treats a rival with generosity, they are not weakening their position; they are strengthening their spirit. The ontological truth is this: how you treat the least among you is how you treat your own soul.
1.2 The Physics of Human Connection
Science affirms what philosophy has long intuited: human beings are interconnected in ways that transcend the physical. The phenomenon of emotional contagion—the transmission of affect from one individual to another—is a well-documented neurological reality. Mirror neurons fire not only when we perform an action but when we observe another performing it. We are, quite literally, wired for empathy.
This neuroscientific reality elevates manners from mere social convention to biological imperative. A leader’s demeanor is not a private affair; it is a public health issue for the organization. A leader who radiates calm, respect, and optimism literally rewires the neural architecture of their team toward creativity and resilience. A leader who radiates anxiety, contempt, and pessimism rewires their team toward fear, defensiveness, and burnout.
The Leadership Ecosystem: Organizations are not machines; they are ecosystems. In an ecosystem, every action has a ripple effect. A single act of incivility from a leader can cascade downward, infecting entire departments with distrust and disengagement. Conversely, a single act of genuine acknowledgment can multiply into a culture of appreciation that permeates every level of the hierarchy.
Part II: Cultural Wisdom—The Evolution of Cultural Intelligence
2.1 From Cultural Intelligence to Cultural Wisdom
Cultural Intelligence (CI) is the capacity to function effectively across diverse cultural contexts. It is, as established in Part I, a critical competency for the modern leader. Yet, CI alone is insufficient. It is possible to be culturally intelligent and yet culturally indifferent—to understand the rules of engagement without genuinely caring about the people involved.
Cultural Wisdom (CW) is the transcendence of CI. It is CI infused with compassion, humility, and a profound respect for the inherent dignity of every cultural expression. Cultural Wisdom asks not merely, “What is the appropriate behavior in this context?” but rather, “What is the honorable behavior in this context? What will honor the humanity of this person while respecting the integrity of their tradition?”
2.2 The Three Dimensions of Cultural Wisdom
Cognitive Wisdom:
Definition: The deep understanding of cultural patterns, not as stereotypes but as living, evolving narratives.
Leadership Application: The leader studies not just the customs but the stories—the historical wounds, the collective aspirations, the unspoken anxieties of the cultures they navigate.
Affective Wisdom:
Definition: The capacity to genuinely feel respect, empathy, and solidarity across cultural boundaries.
Leadership Application: The leader does not merely perform respect; they cultivate it. They engage in practices (reading, travel, dialogue) that expand their emotional repertoire.
Behavioral Wisdom:
Definition: The ability to adapt behavior with authenticity, not as a chameleon but as a bridge-builder.
Leadership Application: The leader adapts not to manipulate but to connect. Their adaptation is transparent and grounded in genuine regard for the other.
2.3 The Dangers of Cultural Narcissism
When leaders possess CI without CW, they risk descending into cultural narcissism—the belief that one’s own cultural framework is superior, and that cultural adaptation is merely a strategic tool to achieve one’s own ends. The culturally narcissistic leader learns the rituals of another culture not to honor it, but to exploit it.
The Antidote: Genuine curiosity. The culturally wise leader approaches every cultural encounter as a student, not a conqueror. They ask questions that betray a desire to understand, not to judge. They listen to understand, not to respond. They are perpetually aware that their own cultural lens is but one among many, and that true wisdom lies in the humility to learn.
Part III: The Geometry of Access—Understanding the Architecture of Opportunity
3.1 Access as a Multi-Dimensional Construct
Part I established that access is a privilege, not a right. Part II expands this understanding by examining the geometry of access—its multiple dimensions and the complex dynamics that govern it.
Access exists on three planes:
1. Vertical Access: The ability to reach upward in the hierarchy—to speak with senior leaders, to influence strategic decisions, to access resources and information.
2. Horizontal Access: The ability to connect across silos—to collaborate with peers in different functions, geographies, or disciplines.
3. Inner Access: The most profound but most neglected dimension—the ability to access one’s own inner resources, including self-awareness, emotional regulation, and moral clarity.
3.2 The Paradox of Access
The paradox of access is this: the more access one has, the more one must constrain its use. The leader with unfettered access to information, resources, and decision-making power must exercise the greatest restraint. Unconstrained access inevitably corrupts. It breeds entitlement, blinds the leader to alternative perspectives, and creates a detachment from the lived realities of those without such access.
The Access Protocol: Wise leaders develop an internal protocol governing their use of access. This protocol asks:
· Is this access necessary for the common good, or merely convenient for my personal agenda?
· Am I using this access to elevate others or to aggrandize myself?
· Am I remaining connected to the realities of those without this access?
3.3 The Democratization of Access in the Digital Age
The digital age has fundamentally transformed the geometry of access. Social media, instant messaging, and virtual collaboration tools have flattened hierarchies and created unprecedented opportunities for connection. Yet, this democratization brings its own dangers:
The Illusion of Intimacy:
Digital access creates the illusion of closeness without the substance of relationship. A leader may have thousands of LinkedIn connections and yet have no genuine human bonds.
The Tyranny of the Urgent:
Constant access creates constant pressure. Leaders find themselves tethered to their devices, responding to endless demands on their time and attention.
The Erosion of Boundaries:
Digital access erodes the boundaries between professional and personal life, work and rest, public and private self.
The Antidote: Intentional digital discipline. The wise leader establishes protocols for digital engagement—scheduled times for email review, boundaries around after-hours communication, and intentional practices of disconnection for reflection and renewal.
Part IV: The Architecture of Honor—Building Institutions of Dignity
4.1 Honor as Organizational Infrastructure
In Part I, we explored honor as a personal attribute. In Part II, we elevate honor to the level of organizational infrastructure. An institution that is built on honor does not merely rely on the good character of its individual members; it embeds honor into its systems, processes, and culture.
The Pillars of an Honor-Based Institution:
Transparency:
Description: Openness in decision-making, communication, and resource allocation.
Tangible Manifestation: Publicly accessible meeting minutes, clear criteria for promotions, transparent budget processes.
Accountability:
Description: Systems that hold all members—especially leaders—accountable for their conduct.
Tangible Manifestation: Independent ethics committees, anonymous reporting mechanisms, clear consequences for misconduct.
Civility:
Description: A culture that expects and reinforces respectful interaction.
Tangible Manifestation: Codes of conduct, civility training, recognition programs for exemplary behavior.
Inclusion:
Description: Active efforts to ensure all voices are heard and valued.
Tangible Manifestation: Diverse hiring practices, inclusive meeting protocols, mentorship programs for underrepresented groups.
Restoration:
Description: Processes for repairing harm and restoring relationships after conflicts.
Tangible Manifestation: Mediation programs, restorative justice practices, pathways for forgiveness and reconciliation.
4.2 The Economics of Honor
Honor is not merely an ethical aspiration; it is an economic imperative. Organizations that embed honor into their infrastructure consistently outperform those that do not. The data is compelling:
Lower Turnover: Employees in honor-based cultures report significantly higher job satisfaction and are less likely to leave.
Higher Productivity: Trust and respect reduce friction, enabling faster decision-making and more effective collaboration.
Better Reputation: Honor-based organizations attract top talent, loyal customers, and supportive investors.
Greater Resilience: When crises occur—and they always do—honor-based organizations navigate them with greater integrity and emerge with their reputations intact.
4.3 The Cost of Dishonor
Conversely, the cost of dishonor is staggering. Organizations that tolerate incivility, abuse of access, and ethical lapses pay a heavy price:
Legal and Regulatory Fines: Ethical breaches often result in financial penalties.
Reputational Damage: Loss of trust among customers, employees, and the public.
Talent Drain: High-performing employees are the first to leave toxic cultures.
Internal Dysfunction: Fear and mistrust create silos, stifle innovation, and breed mediocrity.
Part V: The Temporality of Leadership—Legacy and the Long View
5.1 The Arc of Leadership
Leadership is not a moment; it is an arc that stretches across time. The wise leader understands that their tenure is but a brief chapter in the ongoing story of their organization, their community, and their family. This temporal awareness fundamentally transforms how they lead.
The Five Horizons of Leadership:
Horizon 1: Immediate (Days)
Focus: Operational effectiveness, crisis management.
Horizon 2: Short-term (Months)
Focus: Goal achievement, performance optimization.
Horizon 3: Medium-term (Years)
Focus: Strategic positioning, organizational development.
Horizon 4: Long-term (Decades)
Focus: Institutional legacy, succession planning.
Horizon 5: Eternal (Generations)
Focus: Contribution to human flourishing, enduring values.
The leader who operates only in Horizons 1 and 2 is a manager, not a leader. The leader who reaches Horizon 5 understands that their ultimate responsibility is to leave the world—and their organization—better than they found it.
5.2 The Succession Imperative
One of the deepest expressions of honor in leadership is the commitment to succession. The leader who genuinely cares about their organization does not cling to power; they cultivate their successors. They invest time and resources in developing the next generation of leaders, ensuring that the institution’s values and capabilities are preserved and enhanced.
The Succession Protocol:
Identify: Actively seek out talent, recognizing potential in unexpected places.
Mentor: Invest deeply in the development of emerging leaders, sharing wisdom and experience.
Empower: Delegate real authority, allowing successors to learn through experience.
Release: When the time is right, step aside with grace, supporting the transition with humility and generosity.
5.3 The Unwritten Legacy
The most enduring legacy a leader leaves is not written in annual reports or etched on plaques; it is written in the hearts and minds of those they have touched. The leader who remembers names, who acknowledges efforts, who offers encouragement in moments of doubt—this leader leaves a legacy that no financial report can capture.
The Test of Legacy: In twenty years, when your tenure is a distant memory, what will people remember about you? Will they remember your financial results, or will they remember how you made them feel? Will they remember your titles, or will they remember your kindness? Will they remember your speeches, or will they remember your silences—the times you listened when it would have been easier to speak?
Part VI: The Ethical Laboratory—Navigating the Complexities of Moral Leadership
6.1 The Landscape of Ethical Dilemmas
Leadership is inevitably conducted in the gray spaces between absolutes. The wise leader must navigate a landscape of ethical dilemmas that defy simple solutions. These dilemmas arise when:
Values Conflict: The leader must choose between two equally valid but incompatible principles.
Stakeholders Diverge: The leader must make decisions that benefit some while disadvantaging others.
Information is Incomplete: The leader must act without full knowledge of consequences.
Long-term and Short-term Clash: The leader must balance immediate needs against future consequences.
6.2 The Compass of Ethical Decision-Making
In navigating these dilemmas, the leader requires a reliable compass—a set of principles that provide direction even when the map is unclear.
The Compass Principles:
1. The Dignity Principle: Every decision must respect the inherent dignity of every human being affected.
2. The Transparency Principle: Decisions should be made with the maximum possible transparency, with clear communication of reasoning and trade-offs.
3. The Accountability Principle: Leaders must be willing to be held accountable for the consequences of their decisions.
4. The Humility Principle: Leaders must recognize the limits of their own wisdom and be open to correction and alternative perspectives.
5. The Legacy Principle: Decisions should be evaluated not only by their immediate impact but by their long-term consequences for the organization and society.
6.3 The Practice of Moral Courage
Ethical leadership requires not only wisdom but courage—the willingness to act on one’s principles even when it is costly. Moral courage is the bridge between ethical insight and ethical action.
Barriers to Moral Courage:
Fear of retribution or career damage
Social pressure to conform
Rationalization and self-deception
The diffusion of responsibility within groups
Cultivating Moral Courage:
Preparation: Anticipate ethical dilemmas and rehearse responses in advance.
Support: Build networks of trusted colleagues who share your commitment to integrity.
Reflection: Regularly examine your decisions and motivations, seeking feedback and self-knowledge.
Practice: Start with small acts of courage; these build the capacity for larger ones.
Part VII: The Global Leader—Navigating the Multipolar World
7.1 The Context of Global Leadership
The contemporary leader operates in a world that is simultaneously interconnected and fragmented. Globalization has created unprecedented economic integration, yet geopolitical tensions, cultural conflicts, and ideological divisions persist. The global leader must navigate this complexity with sophistication and grace.
7.2 The Dimensions of Global Leadership Competence
Global Mindset:
Description: The ability to think beyond national boundaries, recognizing interconnections and systems dynamics.
Developmental Practices: Study of global history, economics, and geopolitics; engagement with diverse perspectives.
Cultural Fluency:
Description: The ability to communicate and relate effectively across cultural contexts.
Developmental Practices: Language learning, cultural immersion, cross-cultural dialogue.
Geopolitical Awareness:
Description: Understanding of the political, economic, and security dynamics shaping the global environment.
Developmental Practices: Regular engagement with global news, analysis, and expert briefings.
Ethical Universalism:
Description: Commitment to ethical principles that transcend cultural boundaries.
Developmental Practices: Study of global ethical frameworks, engagement with diverse moral traditions.
7.3 The Responsibility of Global Influence
The global leader holds a position of extraordinary influence. Their decisions affect not only their organization but communities, economies, and ecosystems around the world. This influence demands a corresponding sense of responsibility.
The Global Leadership Covenant:
As a global leader, I commit to:
· Steward the planet by making decisions that consider environmental sustainability.
· Honor human dignity by respecting the rights and aspirations of all peoples.
· Promote peace by resolving conflicts through dialogue and diplomacy.
· Reduce inequality by creating opportunities for the marginalized and excluded.
· Build bridges by fostering understanding across cultures and civilizations.
Part VIII: The Inner Citadel—Leadership and the Soul
8.1 The Neglected Dimension
In the discourse on leadership, the inner life is often neglected. We speak of competencies, strategies, and results, but rarely of the soul. Yet, the deepest source of a leader’s conduct is their internal state. The leader who is anxious, resentful, or unfulfilled will inevitably transmit these states to their organization.
8.2 The Practices of Inner Mastery
The Practice of Silence:
In a world of constant noise, the leader must cultivate the discipline of silence. Silence allows for reflection, self-awareness, and connection to deeper sources of wisdom.
The Practice of Stillness:
Beyond silence is stillness—a state of inner peace that transcends external circumstances. Stillness enables the leader to respond rather than react, to choose rather than be driven.
The Practice of Service:
The deepest paradox of leadership is that true fulfillment comes not from being served but from serving. The leader who serves with genuine humility finds a satisfaction that positional power can never provide.
The Practice of Gratitude:
In the relentless pursuit of goals, leaders often forget to pause and appreciate what they have. Gratitude is not merely pleasant; it is essential. It grounds the leader in what is good, prevents entitlement, and opens the heart to generosity.
8.3 The Integration of Inner and Outer
The ultimate task of leadership is the integration of inner and outer life. The leader who is integrated is the same person in private as in public, in moments of stress as in moments of calm, in times of success as in times of failure. This integration is not achieved overnight; it is the work of a lifetime.
The Integrated Life:
Authenticity: The integration of inner values and outer actions.
Integrity: The alignment of words and deeds.
Consistency: The manifestation of the same virtues in all contexts.
Wholeness: The recognition that professional and personal life are not separate but deeply intertwined.
Part IX: The Legacy of Dignity—A Call to Generations
9.1 The Intergenerational Covenant
Leadership is not for the present alone; it is for the future. The decisions we make today will shape the world our children and grandchildren inherit. This is the intergenerational covenant—the recognition that we are temporary stewards of a legacy that belongs to those who will come after us.
9.2 The Enduring Principles
As we conclude this expanded treatise, we return to the principles that have guided us:
1. Manners are sovereign skills.
They are not optional; they are essential to the health of organizations and societies.
2. Cultural wisdom transcends cultural intelligence.
It is knowledge infused with compassion and humility.
3. Access is a privilege to be stewarded with honor.
The leader who abuses access betrays their trust.
4. Character is the ultimate currency.
It is the foundation upon which all other leadership capabilities are built.
5. Legacy is the measure of true success.
What survives is not what we achieved but what we contributed to the flourishing of others.
9.3 The Final Charge
To the leaders of today and tomorrow:
Build institutions that honor human dignity. Create cultures where every voice is heard, every contribution valued, and every person treated with respect.
Navigate complexity with wisdom and courage. In a world of uncertainty, be an anchor of integrity. In a world of division, be a bridge of understanding.
Lead with your soul. Do not merely manage tasks; inspire hope. Do not merely execute strategies; cultivate meaning. Do not merely achieve results; build relationships that transcend transactions.
Remember the epigraph with which we began: “Manners are the scaffolding; character is the structure; legacy is the edifice.”
Your scaffolding may be invisible, but it supports everything. Your structure may be unadorned, but it must be sound. And your edifice—your legacy—will stand long after you have passed through these doors. Build wisely. Build honorably. Build for the generations yet unborn.
Conclusion: The Unfinished Work
This write-up, like leadership itself, is an unfinished work. It is a contribution to an ongoing conversation—a conversation that has been unfolding since the dawn of human civilization and will continue long after we have left the stage. You, dear reader, are not merely a recipient of this wisdom; you are an active participant in its evolution.
Your charge: Take these principles and apply them in your unique context. Adapt them to your circumstances. Test them, refine them, and contribute your own wisdom to the collective enterprise. For leadership is not a destination; it is a journey. And the journey continues with you.
The world does not need more leaders with sharper strategies; it needs leaders with softer hearts and stiffer backbones—leaders who understand that every interaction is an inheritance, and every word is a testament. This is the diplomacy of dignity. This is the architecture of influence. This is the legacy of noble leadership.
Dr. Tolulope A. Adegoke, AMBP-UN, is a globally recognized scholar-practitioner and thought leader at the nexus of security, governance, and strategic leadership. His mission is dedicated to advancing ethical governance, strategic human capital development, resilient nation-building, and global peace. He bridges the worlds of academic rigor and practical application, contributing to leadership discourse at the highest levels of policy and practice. He can be reached via: tolulopeadegoke01@gmail.com, globalstageimpacts@gmail.com
By Henry Ukazu
Dear Destiny Friends,
We are all stars, but sometimes we act like the moon and sun. Don’t get me wrong, the moon and sun are all God’s creatures, but in this context, I’m referring to the star as it relates to being a standard, an exceptional being and a leader that will set the pace for others to follow.
Being a star gives you an identity and opportunity to showcase the world what you are made of. Your star will shine when you are working on purpose. At creation, we were all created with a unique purpose which will be manifested on earth. So, it’s fair to say our purpose was made in heaven, but our assignment is on earth.
It’s instructive to note that our start is the embodiment of what makes us to be identifiable, recognizable and traceable. When our star is shining, the world stands still and observes. Isn’t it true that the world sets apart for the man who knows where he’s going.
Everyone loves a star. Imagine being the best in your class, team, or even in the family, you will be the envy of everyone. Stars attract jealousy. To understand how a star works, imagine playing soccer, despite each team having captains and star players, it’s whoever that has the ball the attention of the players, spectators and the world will be focused on because at that moment, whoever has the ball is the star, hence the reason why the person is being tackled.
Stars attract favor, blessings, opportunities, and blessings just because they are fulfilling their purpose of manifestation. As a self-discovery coach, I propounded the concept of STAR. S stands for shining, T represents Target, the A represents Action and R represents Recognition.
A brief analysis of the concept of STAR will give a proper perspective. When one is a star, one will be a shining star, and when one is a shining star, they’ll definitely be a target because the sugar will always attract ants. Because one is a star, they’ll be action oriented. A star can’t be hidden. It is the work they do that makes them noticeable which ultimately gives them recognition.
If I may ask you, are you a star? If yes, what makes you a star? Stars are a unique set of people who excel more than their counterparts or contemporaries. Stars defy human logic and understanding, especially when there is a spiritual element attached to it. While humans go to school to acquire knowledge and information, stars have inherent and intuitive knowledge which is revealed to them from God.
A little insight into the inherent and intuitive knowledge of how stars work. One’s profession is what one is trained to do in school or even taught in practice, one’s vocation is what one is paid to do like skilled work or a regular 9-5 work, while one’s ministry is where one’s talent/gift manifests their God given potential. When one is a star, both their profession, vocation and ministry will be working in alignment. They won’t have to do much to excel. Their light will gradually shine effortlessly with little or no support. A little effort by them will magnify their work.
It’s unfortunate that many stars can’t shine because many people are afraid of stepping out of their comfort zone. Some of us are afraid of what the world will say, how their message will be received, and how one can overcome these challenges if their star is not shining as it ought to. This is one of the major challenges why most people fail to activate their star. Trust me, I get it. The fears and concerns are valid. As humans we are bound to have fears, however, our desire for success should outweigh our fear for failure.
Do you know that the grave is considered the richest place on planet earth? Yes, because many talents are buried inside the grave simply because some people failed to unleash their talents, gifts and God given potentials. Here is what I will say, may we not die with what God has given to us.
Do you want to be a star? If yes, ask yourself, what makes you unique? If you discover it, say to yourself, I am a star, I am blessed. I am a child of destiny. I will fulfill my purpose. I will not die with what God has given to me. I will shine and I will possess my possession because I am a star.
Henry Ukazu writes from New York. He works with the New York City Department of Correction as the Legal Coordinator. He’s the founder of Gloemi. He’s a Transformative Human Capacity and Mindset coach. He is also a public speaker, youth advocate, creative writer and author of Design Your Destiny- Actualizing Your Birthright to Success, Unleash Your Destiny and The Six Pillars of Success . He can be reached via info@gloemi.com
By Tolulope A. Adegoke
Access is the door; character is the key. But manners—manners are the hand that turns it. Turn gently, for every lock has a master, and every master remembers the weight of your touch.
Introduction: The Alchemy of Conduct
In the lexicon of leadership, strategy, vision, and resilience are often heralded as the pillars of success. Yet, beneath these monumental structures lies a more subtle, pervasive, and ultimately decisive foundation: Manners. Far from being mere decorative pleasantries or antiquated social rituals, manners are the operational currency of human interaction. To profess that “Manners give the Manna” is to recognize a profound metaphysical and practical truth—that the quality of one’s conduct directly correlates to the abundance of opportunities, trust, and resources (the “manna”) one receives in a professional and societal context.
This write-up posits that mannerism is not merely etiquette; it is the highest form of Cultural Intelligence (CI). It is the dynamic ability to navigate diverse human ecosystems with empathy, respect, and situational awareness. True leadership, therefore, is not a position of power but a performance of character. When access is treated as a privilege rather than a right, when honor is woven into communication, and when appreciation is rendered with sincerity, the leader transforms from a manager of tasks into an architect of possibilities.
Part I: The Economics of Etiquette—Why “Manners” Yield “Manna”
The adage “Manners give the Manna” is rooted in the economics of social capital. In every organization, the “manna” represents the intangible assets that fuel success: loyalty, discretionary effort, insider information, and collaborative synergy. These are not entitlements; they are gifts granted by subordinates, peers, and superiors based on the perceived worthiness of the receiver.
· Example 1: The Executive and the Elevator. Consider a CEO who steps into a crowded elevator. Instead of ignoring the junior staff member holding the door, the CEO offers a warm acknowledgment, asks about their ongoing project by name, and thanks them for their diligence upon exiting. This 30-second interaction yields “manna” in the form of heightened morale, a sense of visibility, and a narrative of approachability that spreads through the workforce. Conversely, the CEO who stares at their phone in silence harvests resentment. The “manna” of trust is withheld.
· Example 2: The Cross-Cultural Negotiation. A Western executive negotiating with a Japanese corporation arrives early, presents a business card with both hands, and bows slightly upon receipt. This act of cultural mannerism signals profound respect for the host’s hierarchy. It bypasses transactional friction and opens the “door” to relational negotiation. The “manna” here is a contract signed with goodwill, rather than legal rigidity. The executive who ignores these rituals may win the argument but lose the relationship—and thus, the long-term “manna.”
Manners, therefore, are the lubrication that reduces the entropy of human systems. They signal predictability, safety, and mutual regard—conditions under which human beings perform optimally.
Part II: Mannerism as Cultural Intelligence (CI)
Cultural Intelligence (CI) is the capability to relate and work effectively across cultures. However, a significant oversight in contemporary CI training is the reduction of culture to nationality. Culture exists in corporate boardrooms, engineering bays, and creative studios. Mannerism is the practical application of CI.
· Understanding Context (Cognitive CI): Mannerism requires the leader to read the room. In a high-trust Scandinavian startup, mannerism might mean flat hierarchies and first-name basis communication. In a traditional Indian family-run conglomerate, mannerism demands deference to age and tenure. The leader with high CI does not impose a monolithic standard of “politeness” but adapts their behavioral code to honor the prevailing cultural architecture. This is not duplicity; it is the intelligence of adaptation.
· Managing Micro-expressions (Motivational CI): True mannerism is motivational; it stems from the genuine desire to connect. When a leader thanks a team for working late, the mannerism is not in the words “thank you,” but in the tone, the eye contact, and the subsequent action of providing a compensatory day off. This behavioral integrity speaks the universal language of respect, transcending linguistic barriers.
· The Behavioral Index (Behavioral CI): Mannerism is the observable index of one’s cultural intelligence. It is the act of listening without interrupting, the discipline of acknowledging an email within 24 hours, and the grace of giving credit in a public forum. These behaviors indicate that the leader has internalized the cultural values of fairness and dignity.
Part III: “Manners Make the Man”—The Nexus of Character and Identity
“Manners make the Man” is a declarative statement on identity. It suggests that our external conduct is not a mask but a mold—it shapes who we are. A leader who habitually practices courtesy rewires their neural pathways to default to empathy.
· The Construct of Dignity: Manners are the scaffolding of dignity. They prevent the dehumanization of the other. In high-stakes environments, where stress is prevalent, the “Man” (or person) who retains their manners retains their humanity. For instance, during a corporate restructuring, a leader with manners will lay off employees with transparent communication, severance support, and personal acknowledgment of their contributions. This leader maintains their moral standing. The leader who lacks manners treats the layoff as a statistical necessity, reducing humans to numbers. The former preserves their reputation; the latter destroys theirs.
· Character as the Key: The write-up asserts that “men are the doors, but character is the key.” In the professional realm, human beings are the gatekeepers of opportunity. The hiring manager, the client, the mentor—they are the “doors.” No amount of technical skill (the “crowbar”) will open these doors if the character (the “key”) is malformed. Character is the aggregate of one’s manners. It is the consistency of respect, the reliability of word, and the courage to be humble. A leader with impeccable character finds doors swinging open because the gatekeepers trust the hand that turns the key.
Part IV: The Sacred Trust of Access—A Privilege, Not a Right
One of the most dangerous fallacies in leadership is the conflation of access with equality. Access to the CEO, access to confidential data, or access to decision-making corridors is a privilege conferred by the organization or society. It is never an inherent right.
· The Abuse of Familiarity: When a leader assumes that because they have access to a subordinate’s time, they have the right to disregard that subordinate’s personal boundaries, they abuse the privilege. Interrupting a team member’s lunch for a non-urgent query, sending emails at midnight with the expectation of immediate replies, or using positional power to bypass protocols are all abuses of access. This behavior erodes the “manna” of goodwill and replaces it with the “mire” of burnout and attrition.
· The Illusion of Equality: Access does not equal equality. A leader may have the privilege of a private office, but they must treat the cleaner who enters that office with the same dignity as the visiting dignitary. Treating all interactions with dignified honor does not mean treating everyone identically; it means treating everyone with an equivalent standard of respect, tailored to the context. The intern deserves the leader’s full attention during a one-on-one meeting, just as the board member does. The difference is the topic, not the tone.
Part V: The Doorway to All Doors—The Practical Prescription
If “men are the doors,” and “character is the key,” then the leadership prescription is clear: invest relentlessly in the refinement of character through the daily practice of manners.
1. The Prescription of Active Listening: Leadership is often reduced to speaking, but the ultimate manner is silence—the silence that allows others to speak. In board meetings, practice the 70/30 rule: listen 70% of the time, speak 30%. When you listen, you honor the speaker’s presence. This opens the “door” to innovative ideas that the loud leader would never hear.
2. The Prescription of the Handwritten Note: In a digital age, the analog gesture carries disproportionate weight. A leader who sends a handwritten thank-you note to a retiring employee or a successful project lead demonstrates a timeless mannerism. This act of appreciation is a “key” that unlocks immense loyalty. It costs little but yields substantial “manna” in emotional currency.
3. The Prescription of Punctuality and Preparation: Manners are a form of preparation. Arriving on time for a meeting is a statement that you value the other person’s time. Preparing for a discussion shows respect for the intellectual capacity of those attending. This builds a culture of competence and mutual esteem.
4. The Prescription of Public Praise and Private Critique: Criticism must be a gift wrapped in privacy; praise must be a celebration broadcasted publicly. This is a core mannerism of leadership. It protects the dignity of the individual while elevating the standard for the team. When critique is handled with discretion, the “door” of vulnerability remains open for growth.
Part VI: The Abuses and Their Antidotes
Leadership culture across boards often suffers from the “elite syndrome”—the belief that positional power absolves one of basic courtesy.
· The Abuse of Interruption: Leaders frequently interrupt to display intellectual dominance. Antidote: Institute a “no interruption” rule in strategic meetings. Allow the speaker to complete their thought. This forces active listening and often reveals that the “interrupter” had nothing new to add.
· The Abuse of Credit: Leaders often take credit for team successes to bolster their image. Antidote: Practice the art of “Giving the Gold.” Explicitly name the contributors in external communications. When the leader gives away the credit, they gain the far greater reward of trust.
· The Abuse of Emotional Dumping: Leaders sometimes use subordinates as emotional punching bags during stressful periods. Antidote: Cultivate emotional regulation. Establish a “cooling-off” period before responding to aggravating emails or situations. The leader who controls their emotions controls the room.
Part VII: Conclusion—The Synthesis of Civility and Sovereignty
In the final analysis, manners are not soft skills; they are sovereign skills. They are the demarcation between the ruler and the tyrant, the mentor and the demagogue. The ultimate essence of leadership is found not in the magnitude of the decisions one makes, but in the dignity with which one makes them.
We must elevate the narrative: “Manners give the Manna” is not a cliché but a cognitive framework for operational excellence. “Mannerism is Cultural Intelligence” is not a theory but a necessity for the globalized leader. “Manners make the Man” is not a moral judgment but a practical reality—we are what we repeatedly do.
To the leaders of tomorrow: Access is your platform, not your pedestal. Dignity is your armor. Appreciation is your fuel. The character you forge through your daily interactions is the master key that unlocks every door. Lead with the grace that acknowledges the humanity in every handshake, every email, and every glance. In doing so, you will not only harvest the “manna” of success but will cultivate a legacy of honor that outlives your tenure.
This is the concrete solution prescription: To lead is to serve with honor; to serve with honor is to practice impeccable manners; to practice impeccable manners is to secure the key to every door.
We all should further note that: The world does not need more leaders with sharper strategies; it needs leaders with softer hearts and stiffer backbones—leaders who understand that every interaction is an inheritance, and every word is a testament. This write-up, is a written manual, which I have placed in our hands to further turn it into remarkable actions across board, even in generations to come.
Dr. Tolulope A. Adegoke, AMBP-UN is a globally recognized scholar-practitioner and thought leader at the nexus of security, governance, and strategic leadership. His mission is dedicated to advancing ethical governance, strategic human capital development, resilient nation building, and global peace. He can be reached via: tolulopeadegoke01@gmail.com, globalstageimpacts@gmail.com
