As the year 2025 recedes into history with all its challenges, the new year of 2026 emerges like a newborn child, its arrival echoing with collective hopes and aspirations. However, in a fundamental sense, the new year brings nothing inherently new. It is like a fly perched on a spinning roulette wheel; static itself but perceived as moving by the motion of its host. Despite this paradox, Nigerians are encouraged to celebrate with joy and hope, holding fast to the familiar refrain: "the thing go dey good at the end of the day."
Nigeria's Peculiar Burdens and the Mirror of Society
While humanity globally faces numerous and varied challenges, each region carries its own specific burdens. Beyond the worldwide malaise of poverty, Nigeria grapples with additional self-inflicted social problems. These include rampant banditry, persistent farmer-herder conflicts, the lingering Boko Haram insurgency, and deep-seated religious intolerance—a vice for which no single faith is blameless. Without urgent and decisive intervention, these vices risk becoming permanently institutionalised within the nation's fabric.
This connection between a people and their circumstances is underscored in sacred texts. The Qur'an (13:11) states: "Indeed, Allah will not change the condition of a people until they change what is in themselves." Similarly, Deuteronomy 17:14-15 emphasises that leadership is chosen from among the people. These passages highlight a central truth: leadership and societal outcomes are a direct reflection of the moral and spiritual state of the citizenry.
This idea is powerfully reinforced by Yoruba proverbs from South-West Nigeria. One proverb warns, "You cannot plant onions and reap vegetables." Another states, "There is no deception in a photograph; the way you pose is how you will appear"—unless, of course, the image is deliberately manipulated. In essence, a society cannot disguise its true nature.
The Poetic Call for Change and the Weight of Responsibility
The call for renewal is echoed in literature. Alfred Lord Tennyson's poem "Ring Out, Wild Bells" admonishes us to embrace moral renewal: "Ring out the false, ring in the true... Ring out the feud of rich and poor, Ring in redress to all mankind." In another poem, "The Death of the Old Year," Tennyson notes the painful birth of the new, symbolising how the passing year often blends disappointment with the anticipation of a fresh start.
This perspective frames the new year not as mere celebration but as a profound moral responsibility. Christina Rossetti, in "A New Year's Burden," writes: "Each year is burdened with the weight of time, Yet carries hope within humility." This sober view is supported by Rose Macaulay's "New Year 1918," which redefines hope as grounded in ethical reflection rather than empty ritual.
Across Nigeria and much of the world, there is widespread disillusionment, grief, and strained optimism. A world where the powerful relentlessly trample the weak cannot remain peaceful forever. History shows that the oppressed, when left with no alternatives, will eventually turn fiercely against their oppressors. The relationship between the 'haves' and the 'have-nots' is a primary determinant of social stability, moral responsibility, and economic development in any society, including Nigeria.
The Path Forward: Orientation, Equity, and Leadership
Nigerian leaders must understand that wealth and poverty are not merely economic conditions; they are intrinsically linked to ethical, social, and communal harmony. As the Yoruba say, "Owoti o bad’ileniesun; beniise"—an idle hand is the devil's workshop. Truthfulness must begin in our homes and small corners, with the cumulative effect of this sincerity paving the way for national excellence.
The rich and powerful carry a deep moral and social responsibility toward the less fortunate. Wealth and power should be seen not just as personal achievements but as products of societal structures, collective labour, and shared resources. Those who possess more are expected to contribute positively to the welfare of others with humility and fairness. Wealth redistribution is crucial for reducing inequality and uplifting the most vulnerable populations.
In this regard, the nation's leadership has a pivotal role in properly orientating the people to understand the essence of nationhood. Nigerians must grasp what Nigeria means to them, and clarifying this is a principal responsibility of the leaders. There must be clear-cut national goals and aspirations. One must ask: what is the essence of a Ministry of Information and National Orientation that fails to effectively orientate anyone in society? This ministry appears to be among the least productive and most ineffective in the presidential cabinet.
National orientation is a critical concept in nation-building—a deliberate governance tool designed to educate citizens. The ministry is meant to guide Nigerians to understand, accept, and internalise national values, ideals, goals, and responsibilities. This is especially vital in a society as diverse as Nigeria's in ethnicity, religion, language, and culture. A strong National Orientation agency would significantly help shape public attitudes and behaviours in line with national aspirations. The opportunity of the new year should be seized to redesign this failing aspect of governance.
On the global stage, the civilised gains of the past are being eroded by the actions of some world leaders. The lessons from World War I and the Holocaust once led reasonable leaders to create a template for a more decent and tolerant world. For decades, this served as a yardstick. Leaders who disrespected their people faced sanctions, reinforcing that the world would not tolerate arbitrariness. Today, however, presidents of powerful nations are becoming catalysts for undemocratic tendencies, with bullying becoming the order of the day. As we move into 2026, there is hope that these leaders will show more decorum, remembering that ultimately, "Power belongs to God."
Rasheed Ojikutu is a retired Professor of Statistics from the University of Lagos.
