|Patrick Iroegbu, PhD||Saturday, December 21, 2002|
FACING THE NIGERIAN CULTURE OF POLITICAL LEADERSHIP THROUGH GLOBALIZATION
e are experiencing the era of technologically Down-sized World or so-called Global Village. Of which entails the world markets and capital resources, cultures and inter-ethnic relations, intensified migrations, political forces and coalitions, learning, technology and communication systems being made to look as issues occurring in a single close community. Political leadership has also turned out in the way of global lookout, helping observers and participants confront and attempt to understand more and more the deep-seated forces and pathways. Rather than so much project leaders into cultural contradictions, globalization attempts to collaborate and discourage gaps, or in extreme cases, foster them. In the smartly fast paced era, little or more can change. But the fascination is that no leader can now hide so much and so long with inability to perform without being exposed and or modelled. The power of globalization is so contagious, as well as instructive. As such, one can say that globalization plays out cultural sensitivities of how we can be different but not too different until we see something taken out of, or put in, a development context of leadership. To many and I, this may mean exploring different ways of succeeding as a focused leader through tapping the virtues of globalization, the vices not ruled out, too. The reality is that leaders and their circumstances are different from one another but have now been forced closer through face-to-face life mirroring political affair sites. Thereby streamline, culturally, practical cures to unsympathetic hostile social and economic injustices and blunders.
For Nigerian political leadership, the culture of politics through globalization can be a supporting possibility, and may be not. At least in part, for an articulate political game player, it can be tenable. Although it has its puzzles, yet there is something underlyingly reasonable about playing in the field of culture of globalization. This is suggestive to the fact that sensitivity to globalization is mind-fixture essentialism, as an option to the insufficiency of culturally lived political praxis. Inside Nigeria's President, Chief Matthew Olusegun Obasanjo, we can see the bald-faced urge to gut with a unique leadership style. As such, the drive to pursue culture of politics in the veil of globalization in order to inscribe a habitus of the sort mostly may or may not pay off pointedly or pointlessly. To succeed in such a venture, without a consuming gut of imagination, should take smart diplomatic skill, learning and experience. As I see things and attempt to understand them, I cannot imagine President Obasanjo fitting into the lures it takes to succeed to embody the virtues of globalization just in a short time and equally turn his fantasies to mean well for the needy peoples of Nigeria.
In spite of everything, globalization is in some moments a depiction of culture of cut and mix here or there of ideas, options, persons and identities. Globalization sometimes affords persons to ask, where do they belong? How can they explore intermediaries and explain themselves? What follows is how people see and deal with being a broad person/s, entangled in the smell of multiple personhood and national political culture of identity coalescence.
The phenomenon of international ethnicization goes out to fantasize the construction of imagined places and/or homelands by mobile and displaced people and their new lived ideas. Ideas such as the ones, which people in diaspora or the so-called also 'see-through-guys' many a times seek to be mobilized and re-mobilized in the culture of home politics. At least thinkers know that the experience of culture of politics, like space, is socially assembled and knotted. The aim of seeking through globalization is, of course, to help re-describe and re-explain the consequences of non exposure to novel, unfamiliar cultural environments in nation building. The assumptions people hold about such experiences, call for accounting for the effects of extracting from unfamiliar environments without being prepared as a cultural traveller to make the most useful leaning onto the home front. In other words, how can a leader convert the motive of experienced political cultural travellers and settlers to the benefit of home politics?
The Issue At This Juncture
My topic here is culture of political leadership through globalization, and specifically as it is facing the Nigerian leadership. The essay will mainly discern interethnic group dynamics as an approach to the outpouring of concerns facing the Nigeria's culture of politics and globalization. Globalization is examined in a meaning giving context of political culture and information. To tie the knot, I argue that people spend their time and expertize to overview and reconstruct Nigeria's culture of politics through the emergent democratic culture of communication than ever. I am also of the view that globalizing the local political culture of leadership is not so unique of our time. Beginning with the population mobility of the locales, the rise of complex societies, colonialism and urbanization, no culture has ever since remained immobile. The pre-colonial culture of leadership politics in Africa, particularly in Nigeria had a collective groupwise approach all of which was ancestrally promoted in a systematized way for ensuring order and happiness as they perceived their worlds and defined themselves within them. No cases of losing control of the centre of cultural affairs characterized such ritual leaders and heroes of their time. Each leader had a realized vision focusing the people and their gods. A culture of politics is, consequently, often predicated on the flow of ideas, performance, crisis management and system of diffusion relating to emergent influences. The conclusion is that the concept of political globalization has rather appeared as a new way of saying the old thing. It is such that civilizations find their roots and keep on advancing in new ways through innovative forms of communication and contact that help people describe and explain themselves. It speaks the language of culture of political change and continuity in a changing world.
Today, in the Nigeria's political theatre, President Obasanjo and his operating team are noted for as political cultural travellers, a team on the move, and on the globalization culture threads of leadership. Himself, President Obasanjo adores it, as the French would say. He likes to do that anyways, after all it accords him cheap international media attention on the global arena. Pourquoi pas? The why not is what? It is said, to seek out foreign investment into Nigeria and to re-market Nigeria's image in the trading dig of globalization. How well has he faired with his cultural travelling policy conception and belief that his approach is politically correct? I think President Obasanjo has not arrived at his intuition and there yet with any meaningful justification given the circumstances and berating disapprovals of his yelling leadership style. Even at that, he is unmindful of his impotent attitude to critical issues threatening and apparently facing the unity of the country.
The Rendering of Record
When some people are presenting President Obasanjo, they talk about track record! I am wondering if anyone could help explain what that should mean to Nigerians whom their political officer in all terms beams with the smile of track record. At that, the listeners are subjected to unpaved bush or forest record or so? I mean placed in the difficult edges of darkness and non development to be humans. I am referring to a population of over 120 million, where about 80% of that number is deprived and insecure. In particular, those Nigerians who are daily angst-ridden, threatened by hunger, disabled by deadly roads, consistently deformed through non regular payment of salaries, completely denied of any creative and progressive welfare system, and structurally and disparagingly turning over the unemployed and badly schooled. If track record has any meaning in the Nigerian context, I think it should describe merit of excellent and amazing performance in the light of the above factors. I guess that word track record is being misapplied in the context of culture of political affair result. With a two time opportunity as president, that is well a record in the Nigerian context, but the one of 'track' range of legacy is hard to pin down when viewed in the serious sense of what Nigerians had expected and do still expect he should demonstrate to make Nigeria a place to be.
I think also that it is not the political duty of a sitting President to describe his own track record as such. History will write it down, based on the short term and long term social and cultural consequences. And doing so-called 'track record' policing consistently by himself or through the voices of his agents and so on while exercising the presidency is rendering to some extent what may be described as incumbent force of terrorization of the minds of his customers. It is within the burden, if you like onus, I should suggest, of the Nigerian political customers or the so-called electorate to rate and credit his performance as such. President Obasanjo has been consistently criticized for being unable to fulfil his political promises. For instance, He, Chief Obasanjo has been strongly criticized in many areas of failure, for lack of productive and responsive mental picture, and direction of purpose. Some of which include, intransigent inability to cope and appreciate the concern of plural interest of the diverse peoples of Nigeria as has been, with strong feeling, sensitised in the led campaign and counsel of the New Nigerian Patriots. This Patriotic group, it should be elegantly observed, is made up of eminent and conscious Nigerians that sought for his understanding and co-operation for the stability and spread of power across the nation not to seek re-election. Given the situation on the ground, a good leader is also one who should be capable of taking note of political fortunes of goodfaith and honourable intent for maximal support. But that is not the case. What he did then has been to show that he lacks such ability to understand the bits and pieces of what it takes to be a maximum figure of the home political culture standard, let alone the one sensitized in the pride of globalization.
Up there in the communications system, one of the central gospels to which the re-ordering of Nigeria has been based, is financially heart troubling. It is this colossal Global Satellite Mobile (GSM) innovative attempt he took round the world to Nigerians as a breakthrough to improving and stabilizing the pursuit for better Nigeria. Aimed to mend the disordered old NITEL as such, has rather turned to be a woe rather than the anticipated fortune for the users. Users of the GSM system in Nigeria are paying through their nose because of the less cost effective haggling system that it adopted at the expense of the poor users. No where in world, as sources indicate (e.g., ThisDay News, Dec. 15, 2002) that GSM costs as much as it is the case in Nigeria. The whole system has been described as a mess because the political resources and facility managers used a wrong bidding approach, more or less domesticated by the GSM competitors to set prices in order to profitably manage such a useful field in telecom systems opportunity. As a notable traveller president, it cannot but be so surprising that he learned little or nothing on how new high techs of that stature can be tailored to ease the sufferings of those his derided political clientele in need. In the real sense of a deal of that magnitude, the large population of consumers should deserve the best deal in terms of cost and convenient modus operandi. It is urgent that the exploited users be repositioned in the scheme of the new communications technological application.
The Feeling of 'I Will Do' Articulacy
The Presidency has also been frowned at for being unable to implement the various annual budgets and concrete plans for procedural development of the communities across the nation, to revamp as urgently as it deserves the decaying learning and educational state of things, and even the worst of all is the health care situation. Others are inability to address the hot issues affecting the minorities, the human plight of the oil resource centers of the nation, the continuous religiously capped ethnic violence in the Northern dominated Fulani and Hausa. Thusly, the issue of Sharia and defence of the women in the brutal demeaning place of women in it. Flagging off his re-election campaign at Enugu in the South East of Nigeria recently has, moreover, monumentally hitherto opened a new vocabulary of mockery of his gobsmacked inability to deliver the result of his long lasting under the carpet laid and failed promises. His new title among the Southeast now is President 'I Will Do" (please, this is no laughing matter, it is as serious as the life of a political customer, the marginal Igbo so to say). Given the fact that a political rally is by extension a political trade faire, the tendency for a leader is nothing less than going out there to maximize the clientele opportunity. He, President Obasanjo was suggested, or rather questioned, to mention what he had done for the past three and half years given the promises and solid support he received in the 1999 campaign and elections. And known, though, well as not a political orator, for which he was not trained, he is at this point in time not realizing that the Nigerian political customers are more enlightened than before, and need to be treated with serious political speech, quotable idioms, and political metaphors depicting the affairs of the moment. But he unfortunately could not have been deeper than he revealed and by political service to the customer sold anything more than that much.
I am thinking that this Nigerian people of the Southeast Central, the Igbo, will refuse to be deceived again and again with unfulfilled axiom of promises. One can surely attempt to interpret why President Obasanjo had to go to the Southeast customer region recently. It is not because, emotionally, he is willing and can commit from his lips to the real. It is simply because to become a president through election, a candidate must masquerade himself around the nation. Ritually speaking, he has done just that. If he had good intention to commit and deliver by the terms of his promises, I think that he would have well, prepared, articulated his main message before appearing to the people of Igbo. Though he had boasted that he had flagged off the Onitsha-Owerri-Aba road for dualization and reconstruction. But how come President Obasanjo waited so long and thought that doing that flagging off will desperately appease the Igbo at this moment of their deepened frustration and lessening confidence in his failing messiahship. If after all said and done, the able-bodied, it is assumed, President Obasanjo could whoopingly fail the Igbo, it is done. Remaining distanced from expressing their genuine sense of life and development right within the Nigerian scheme of things has added more salt to the injury of their loss of Biafran War and the consequences of the axis of marginalization
Capitalizing in a political campaign flag off, a creative and thoughtful leader should have realized long ago that the best way to flag off a re-election campaign is to go and do political customer service rather than going to do things to remind the people that they cannot think for themselves. By political customer service I essentially mean going to the voter clientele and have him recall what a leader has done to improve his life and society that is well present before him. Based on that a target focused leader will then show his customer/s some new packages of service he has come with to further enhance the ongoing development brought to bear on the people's life and their community. That President Obasanjo had none of such things to showcase to the people, and equally failed to articulate a useful strategic cultural binary norm of why he failed to serve out his promises before, he resorted to the eloquence of "I Will Do". The Igbo were there at the rally at Enugu to see him explain to them why he failed them. That did not emerge. The people also needed to understand why and how things turned so bad against their hopes and trust in him. Too, that did not resonate. It should be understood that the Igbo people immensely relied on him so much so that he decided to ridicule them with, among other things, a chant of: second Niger Bridge, I Will Do; roads, I Will Do; All your needs, name them, I Will Do. When the language of "I Will Do" became so common even to the illiterate street workers, the people could not hesitate to ask him to change the cliché and now tell them about what he had done, specifically in their area. Meanwhile the President's political armpit is so far gotten soaked with sewage water. In customer service, for that reason, a foresighted leader, and a prospective presidential candidate should go with what is done in the first place and then follow it up with what will further be done. It is here "I will Do" will certainly fit in. Not before, but after. And of course, what is done must be significant and relevant to the people in political customership. It must be in line with their set out priority of felt need. Their familiar drive to being political clientele in readiness to be served with what promises made to them. That is, indeed, the logic of politics. That is, moreover, also the core culture of politics through globalization.
Facing His Leadership With Globalization
Altogether, President Obasanjo is a good piece of case study. Practitioners of different political stuff are even learning so fast from his incompetence. As more of a dreamer than a realist, he cannot be seen to be nicer as his level of ability to lead persuasively by action and connect the events of the Nation demonstrates. Not many, I am pretty sure, should now imagine him and see him to become the political Messiah of Nigeria. He cannot decisively be, especially in the interface of globalization to which life standards are culturally and socially being defined and evaluated.
Furthermore, to tie up some points here, firstly, the Peoples Democratic Party's (PDP) mounting crises strongly indicate to all political party affair management observers that something is deeply wrong with President Obasanjo's inner personality and ability to work together with others. Secondly, it is becoming clear that the man himself, President Obasanjo is quite becoming undemocratic in words and actions. It can easily be noticed that his military life is everyday relived with his utterances. This assertion is deep rooted in the face of increasing criticism against his policies and manners of confrontation with the members of his political wing - the PDP. I am writing with the concept of culture of politics through globalization to make the point that being a leader goes with the capability to learn from world events. Things are changing so quickly in the political faces of the countries of the world, such that a lot is expected of a desirable Nigerian leader. Such a leader should make effort in time to ajust his inner tendencies to match with the realities on the ground. I have never, ever seen experienced, as I read everyday in papers and the internet how serious minded Nigerians pour out their soul and experiences suggesting how best to articulate good leadership in Nigeria. The concern is deep in that all those authors, mean, as I understand it to help through the merits of critique to reshape the minds and forces of leadership in Nigeria. Criticism, as I understand it, hurts, no matter how one may pretend. Once it is proffered in goodfaith, I suggest that it be absorbed as a part of building the wheel of democracy for the nation. At this age, no Nigeria will attempt to pocket his feelings and suggestions regarding how best it is to animate whatever is possible to turn things around for the good of all law abiding Nigerians. Even those who may refuse to be law abiding should be shown where to rest on.
Going world-wide scale in the pursuit of culture of politics is not only pitiful sometimes, but also staying in at home alone cannot do all the magic. That is why with a mixture non-western traditional political roles and western democratic forms of alliance should be understood as a wave to the course of emancipation from being consistently entangled in non productive and reproductive transmission of good life and society. The trade-off of globalization is also one in which cultural spaces are traversed, drawing more places and political communities into dense networks of social and financial capital interconnections. In so doing, globalization turns countless culture of political territories into spaces where various global cultures converge, clash, and struggle with each other. The culturally distant Other becomes minimized through the drifting of populations from one locality to another and thereby fashioning new ways of seeing one's leaders in political life. Globalization apparently is a systematic process of amplification of interconnected worlds, feelings, thinking, positioning and acting out. It heralds in no small way the strengthening of circuits of economic, political, cultural, and ecological interdependence. Viably, this is a world in which the radical acceleration in the flows of capital, people, goods, images, information resources and ideologies meet with subjects and objects. In short, it appropriates a nucleus of thought and behaviour across the face of the globe and beholds to making the most remote parts of the world appear interfaced in contact with metropolitan centres.
Jonathan Inda and Rosaldo Renato as the reasoning already appear to portray, sees the issue of globalization as suggesting something much more profound about modernity. It chiefly implies a fundamental reordering of time and space in a changing world. David Harvey in 1989 focuses on globalization as principally as a manifestation of the changing experience of time and space, whereby the speeding up of economic and social processes has experientially shrunk the globe, so that distance and time no longer appear to be major constraints on the organization of human activity. The term, if said otherwise, points to how the pressures of technological and economic change have continually collapsed time and space (in relation to many things some of which include cost and space efficiency barrier controls and related variables). It also entails the speeding up of the pace of life, such that the time taken to do things, as well as the observed distance between different locations in political culture space progressively becomes short formed. The world today, while the pace of cultural life is speeding up, space is shrinking through fast and capable technological communication innovation.
Bringing the above observations on the notion of globalization to bear on the culture of leadership, will reveal essentially how President Obasanjo and some other elected and appointed political officers in Nigeria would appear scorned. Yet many others would become tabloid with motivation against the backdrop of forces of change. We are saying, in particular, that political affair managers are the human connectors in a culturally and socially wired world. And unless leaders possess relationship-building skills, there is little hope for improved local culture of political leadership, let alone, showing sensitivity to some rewarding global cultural political, alliances. Thus, identifying what others need is crucial and the ability to be politically correct in responding to those needs is another point of the matter. Sometimes, a political riding or constituency might want a specific benefit that the leader has no solution to or will be unable to provide. Such a demand or need sets a leader thinking and nervous. If the leader is able to find an alternative benefit that the constituent values, however, accord might be reached after all. A creative leader does things like that. Rather than shying away and start building blames on some preventing factors for him to achieve, such a leader is the one whom globalization lessons may help. Metaphorically, a leader that is over stretched out to dead ends can in all probability turn around to seek for alternative currencies that satisfy his people's diverse needs. It is such that a far-sighted leader thinks beyond the immediate opportunities and searches farther off the option lane to see where culture of political differences can create culture of opportunities.
Emergent Local-level Debates
Some questions then arise. What concerns Nigerian culture of politics with the noises of globalization? What is globalization in the first bang? What sense does it make after many years of military repression and brain drain? Who cares now? Abi, the local man no get voice and thought pattern again to fix things? Oh, hear this. The lay-politicians in Nigerian communities furiously say this, "democracy is say make I say and so we can agree and do something." After all, political tradition had held this emergent notion of globalization long before. Was it not like that apart from the coming of the military that we were doing discussion and carrying out community projects and rituals before President Olusegun Obasanjo's world touring to globalize Nigeria's culture of politics?
So what are they saying? They are saying that everyone in the local tradition of culture of politics understands that it is their business to control their own political affairs. Thus, we are the ones that shape and take control of our own destiny through fostering collaboration, and promoting co-operative goals and trust. Politics, they say, is making history in time and space. Such historiography may not be devoid of wrongness or correctness. Events on the ground will decide what kind of history there is to be to be made, given our human nature. But what is history without visible development? What is history without visible change demarcating the old and the new ways of life between the military political juntarism and the civilian democratic political expressionism? They are saying from this point of view that the culture of politics describes a leader's political personal best time, his courage, initiatives and values, on the one hand. And on the other hand, it also describes the community's or nation's personal best moment in history in line with national and global issues affecting the citizens of the country. In short, the political culture of a people describes their total involvement and talks about "you" and "me" hence the "talk make I talk culture" so that we can agree and do something together.
The issue here relates to the persistent explosion of violence in the North of Nigeria. Killing and loathing with unrestrained repeated intent to cleanse the Southern settlers there is as distressing today as it was since 1967 and earlier. The Sharia matter, they argued, has deeply been politicized, and mishandled to the extent that the Northerners' boldly take credit for it to flag their religious mood. If the North, as it is said, cannot separate religion from politics and consist in living a secular state of affairs, then they should do things in ways that should not suffocate and torment the genius of their so-called infidels. The word "Fatwa" has become entrenched in the political language of Nigeria as a metaphor for 'disorder' and the urgent search for someone to 'kill' him or her. It has quickly seized the lips in moments of confusion to alternate with political thuggery or uncontrolled evil wind of vote chasing and by extension to incumbent terrorism. In any way it is not in a good standing as to explain any good thing be it religious value or secular virtues. In the South from where all of this observation is deduced, 'Fatwa' is now appropriated to ditching anyone. It is equally like first rendering a curse and by all that referred to some sort of intimidating armed robbery letter to loot, main and kill. It is a no good language in any standard of its application. It is word of hate. It is a capital manner of ethnic racism and carelessness of Islamic religious and political bigotry. Put together "Fatwa" has come to depict prejudice, bias, narrow-mindedness, and chauvinism. "Fatwa" (Islamic code to kill as a religious duty) is not a political dream that Nigeria deserves to cherish at this point in time of her democratic political plantation, watering and nurturing to rear a good child of political stability and economic growth. "Fatwa" is a curse, and its unruly usage today should be proscribed, made punishable with heavy legal court sentence. On the hand, declaring "Fatwa" on someone is something only public rituals can remove. This should be done urgently in the case of Isioma Daniel as the victim of the Miss World Beauty Pageant, 2002. Even so, it is not only Isioma Daniel but all those who have suffered the nemesis of "Fatwa". If it is argued that cleansing rituals for this ugly episode be rendered out, it then ties in the fact that tradition has to play out the drama of rituals of mending the wounds of the afflicted. Thousands of Nigerians have written in one way or the other about the episode of Miss World Beauty Pageant 2002, which woefully failed in Nigeria but succeeded in London in the favour of a Muslim country, Turkey, including the present author.
Look at that! I get quickly distressed as I wonder why this New Miss World Queen cannot take the celebration for the next year round of the contest to her own country like Nigerian government did, and of course very wrongly? Why is China going to host it? Has the message of culture and globalization in a changing world of Nigeria any strong lessons to teach to the decision makers? The culture of female body aesthetics and sensitivities around it is all good, but only in a refined context. After all everyone would like to look at good things, including nice bodies in life. Yet, when it shifts from private domain to public domain, the power of culture, values, and sensibilities begin to play out. It is the ability of decision makers in learning from the culture of politics and globalization that will further promote popular events in Nigeria. And it may not be immediately, but in the future course of affairs of the woman in the Nigerian unconscious.
The above assertion defining democracy as talk make I talk culture so that we can agree and do something speaks out the way in which the local people in many parts of Nigeria are discussing the merit of being able to voice themselves out. It goes out to suggest that democracy cannot sometimes be entirely construed through a professional definition alone. It is at that and beyond that conclusion such that a political system challenges the process of dialogue. It becomes one that inspires a shared vision. It situates as one that enables others to act. It depicts one that models the way of the mind and infrastructural development. It culturalizes as one that deeply encourages the heart to find meaning and significance, hence the one that breathes life into a sensible political leadership vision and thus makes the intangible very tangible. All of these relate essentially to this emergent lay definition of democracy I witnessed recently among Nigerian local-level debates. Such debates often take place at the local palm wine and isi-ewu or goat-head spots. These informal political settings are the places where the true local perception and expression of democracy are most often displayed. Issues and persons are in addition discussed. Plans and strategies are also crisscrossed, and moreover, political discourses become such entertaining thing through cultural signs and sounds of arguments with richly embedded sources of information.
The most similar emergent local debates I experienced occurred in Mbano in Southeast Central Nigeria. Here is where Nigerian returnees from abroad conspicuously mix freely among their people to celebrate a reunion with their kin-group. In Nigeria today, politics has become a serious timely factored business more than as usual. What I observed is the kind that waits for the return of politicians to ritually beg for votes. And indeed, the beauty of the rituals of democracy is that the electorate is the momentous big customer who has time to wait for the politician to come back to appease with his record of visible and imagined results, including on the stage more promises accompanied with some bags of reciprocity.
Culture and Politics in Globalization Time
To take the leap forward, the concept of culture is a fundamental thing which commonly and technically expresses all of the learned and shared ideas and products of a society. And I will suggest that humans, the world over, are culturally motivated to produce and reproduce their own cultures and tie them to national issues. In a broader sense, culture depicts the belief sensibilities to things and development impacts on the life and social cosmologies of a people. Such a people usually define themselves through ancestral lines, geographical nearness and the possibility to realize and share common social, political and economic goals. It may also be for people who find themselves together no matter through which avenue or design they have been made to see themselves as one polity and so attempt to build their lives with supportive survival culture of political reciprocity.
By culture of reciprocity I signify some general and balanced forms of giving and taking in ways that redistribute resources and power to maximize opportunities for growth and useful life for all members of the polity. The highest point of culture of politics is expressed in the resources management of a polity. Comprised in this include, the way things are said. In addition, this concerns the way people and their lives are regarded. And the way issues are made to make sense culturally and socially consist in the rest. The concluding example here is very important to what we have been illustrating in our topic. It is just useful because culturally shared goals bind people together in collaborative pursuits. Kouses James and Posner Barry in their book, "The Leadership Challenge" published in 1995, states that in any effective (long-term culture of political, - bracket is mine) relationship, there must be a sense of mutuality. If one partner always gives and the other always takes, the one who gives will feel taken advantage of and the one who takes will feel superior. In that climate, cooperation is virtually impossible. This appears to define the central relationship between the North and South of the culture of politics in Nigeria. The one up North dominates the one down south to receive and in turn reciprocate with religiously masked ethnic butchering of southern settlers in the there up North.
But in the international donor versus receiver curve, the opposite is the case. To develop cooperative goals, leaders must quickly establish a norm of reciprocity within teams and among partners through a culture of political results that should strongly foster collaborative pursuits for the entire electorate. Karl Marx was careful when he stressed that the proletariat should take over the power of the economic sharing. He meant that the state of poverty of the masses, including their misconstrued visions of life in the off-shore advanced societies should direct the course of culture of politics in any meaningful political resources engagement and responsibility. Thus then, though the no-win situation structured by and of the bourgeoisie politicians is often frustrating to the extent that to carter for the lot of the powerless and disordered proletariat is a must do thing in the increasing wave of culture of globalization. Nothing can be more challenging and result oriented to define a productive leader than to engage in compelling insights and action. Any political action as such, should be enhanced through globalization foresights, where the necessity is justified. It is such foresights now flowing through electronic internet communications that can be used to empower people to find and nurture their own leadership. More opportune has this turned out in a studied strength of positive climate of diversity that leaders are more and more standing at a vantage to reap. The issue merits the solidarity and a plural practical goal directed lay essence of life and living in a politically well constructed point of knowledge sharing. In other words, a desirable culture of politics should underlie change-making leadership at all organizational levels. The same message also applies to the issue of affirmation for political culture managers wondering if they can be leaders in changing global information hanging on the rope of competitive world.
A Centre For Creative Political Leadership?
I am thinking that Nigeria culture of politics should constitute an "INDEPENDENT CENTER FOR CREATIVE POLITICAL LEADERSHIP". This would be where issues of National interest can be brain stormed. Since the goal of a political affair is to create results, it will be wise to envision a centre where the retired, emerging and experienced political practitioners can revalue, associate, find and develop ideas and practical applications of political wisdoms through personal best leadership potentials, experiences and globalization virtues. In the setting, leaders through globalization can discuss agendas, propagandas, or manifestos, etc., and moreover, thereby attempt to come to terms with political conflicting flaws, choice of words in political determinisms, and in also dealing with the press and public opinions. The LEADERSHIP CREATIVITY CENTRE could discuss, any leadership experience, they chose, past or present, unofficial or official; in any functional area; in any community, voluntary, religious, healthcare, educational, public sector, or private organization. Globalization is looking outside for outsight. That is plainly engaging in an outside cultural lane of politics, and outside sources of meaning to shape workable insights down. The idea is to search for opportunities to innovate and change things. In doing this, leaders will essentially stimulate effective teams to achieve, and invariably enable people through hardwork, which leadership imposes, to take charge of their own lives.
Seeking knowledge through globalization is about challenging a culture of politics that is either weakened already through corruption, selfishness, militarization and oppressive idioms and descriptions of field guide. It can, moreover, be one that is not effectively responsive to needs or overtaken by global influences. When the situation allowing for seeking globalization messages and lessons is genuine, it is then primarily to make a credibility of action of culture of politics as the single most significant determinant of whether a leader will be followed in a right sense over time.
Leadership in a globalization idiom is a portrait that emerges from both a leader's personal life cases and political riding expectations of co-managers. Leaders must appreciate and articulate a shared vision of the future through which the performing art of leadership and followership can be expressed over time. People do not, in the real sense of culture of politics, merely and willingly follow leaders in position of authority. Someone being followed must have something to deliver, not just the noises of the position. As such, people essentially follow leaders engaged in a process, all of which describes and lives out what the office can offer, such as the office of the president. As such, globalization teaches the fact that seeking out is a process built on the art of mobilizing others and genuine sources to achieve a politically and socially shared aspirations. Unequivocally and categorically, Nigeria as ever, needs stability, ordered peace, development and non-default action to forge ahead.
Becoming Leadership Sensitive: Show Undeniable Results that History Will Write Down
As a matter in place, the concept of globalization entails consulting with others and getting to share information that makes the changing world a place to explain human existence as a common heritage. Such is one which results in secured good life and cultivating solid progressive stable development with less frustration. In that way, rendering leadership epochal with evidence. Leaders, as a result, are faced with making certain that people feel involved in making decisions that affect them. By seeking out diverse inputs, leaders also help to get people's cards out on the table. They then provide a more open forum for competing view points to be aired and discussed. Knowing how other people feel about issues enables the leader to incorporate aspects of people's viewpoints into a project and demonstrate to others how their ideas have been heard and or included. The theory of explanation is by that token an integral part of leadership, and globalization teaches that virtue, as well.
Looking beyond one's political precinct, globalization then becomes viewed as a process allowing the sharing of the above form of information and resources in a changing smaller shaped world through intensive communication and intercultural relations. Properly focused, it is a model through which a leader may seek out diverse opinions, strategies and experiences from both homogenous and non-homogenous cultures around the world. By the same coin, it is a way in which to tap the resources of knowing than one is predisposed at the moment. In other words, it is a cross-cultural pattern of building coalition of information and investment opportunities of anything, including even how a micro social Islamic Eugenics movement and social Darwinial religious terrorism occur. Research indicates that it takes time to reach high levels of performance from some culturally diverse groups. While homogenous cultural groups may appear to be easier to be politically measured and attend group processes than are mixed political ethnic groups, their differences in the long run and over time will improve under solid and continuous response to their development. Diversity, is therefore, in the main, not only a social imperative in a culture of political context but again it makes good political business affair sense. But the dark cloud as noted by Larry Michaelsen is that it takes creative leadership and awhile to realize.
The point made here, from the above, is that effective leaders in this era of globalization are highly opportune. Yet it takes the effort to locate the fact that differences in poly-ethnic group politics as it is the case in Nigeria can generate more alternatives than similarities do. That notwithstanding, a productive leader is not daunted once he knows where he is going and how to get there. I will therefore say that the politics of globalization is sometimes largely rational and can persuade in that effective leaders acting as masters will find appropriate mis-en-scene alternative ways by asking lots of questions and listening intently to the needs, problems, and solutions thereby exposed. Today's leaders must be sensitive to a broad range of political, cultural, organizational, and human issues. Interethnic culture of politics should be carefully viewed as an asset and possibility rather than otherwise as cases of multicultural politics illustrate in advanced democracies, such as the USA and Canada, as well as it is now occurring in South Africa.
An important virtue of globalization links is the fact that it is focused on lessening imagined worlds. That is, according to Appadurai Arjun, the multiple worlds that are constituted by the historically situated imaginations of persons and groups spread around the globe, is now possible to view not only closely but also understand them. The argument is that the culture of politics of globalization takes only the merest social contact with the facts of the modern world to note that the world is now an interactive cultural system in a sense affording some new out of the ordinary things. Globalization makes possible the shifting of the human ethnoscape or the shifting worlds in which we live and give consequence to the political acts between national-home and national-outside. This is to say, there exists culture of political homes and culture of political global setting being in the space of one another. Ethnic communities and networks of kinship and other filial forms interplay in the sensibilities of a dream for a better Nigeria, for instance. What is more, the realities and fantasies act out as men and women from local communities think of going to Tokyo, Paris, London, California, Toronto, Brussels, and so on. One basic point that needs levelling out is the fact that international culture of political movements is becoming one and the other's look outs. In so doing, it thereby, globalizes the moral culture of politics and resources on the issues of being different for a global spectacle in order to generate a hyphen for a new linkage.
To end this exposition, the concept of globalization, which resonates with change, when applied to a responsible culture of political leadership, will undoubtedly find the prospective and innovative leader a vein of rare class and so much then serve as a facilitator in how entertaining and challenging it can be to come to terms with the struggle for political survival. It is such that in order to reach the riches of globalized cultural reality, there must be constant interaction between home and outside, local and urban, human and response to their needs. For Nigeria as a whole, there is probably hope. If such a rare political head and skill can emerge at our time or thereafter, it is towards some excellence, dream and reality that our secularity, and indeed, the strength of our shared multiculturalism and interdependence that will enable our so much deserved leap forward. God, give and provide Nigeria the muscle for such a leader to march us forward. The pen will continue to flow, until to Nigeria, a leader is made or born. Today and tomorrow, so be it. Here I will flag off.