In the early days of 2026, Nigeria stands at a pivotal crossroads in its fight against insecurity. Just this week, on February 23, President Bola Tinubu reaffirmed his commitment to establishing state police across the country. Speaking during an interfaith Iftar gathering with state governors at the Presidential Villa in Abuja, he declared: “We will establish state police to curb insecurity. This is not about politics; it is about practicality.” He emphasized empowering states to protect their people while strengthening the national framework, vowing no further delays. This renewed push comes amid persistent banditry, kidnappings, and attacks in regions like the North-West and North-Central, where centralized policing has struggled to deliver rapid, localized responses.
The debate on state police has raged for years. Supporters argue it would enable quicker action against local threats, better community intelligence, and accountability to state leaders. Critics, however, warn of risks: potential abuse by governors, uneven funding across states (with poorer ones potentially creating under-resourced or predatory forces), ethnic tensions, and threats to national unity. As constitutional amendments and legislative frameworks are fast-tracked, the question remains: How do we ensure any new security architecture serves justice, protects the vulnerable, and fosters true harmony?
As a Yoruba son reflecting on our rich heritage, I believe traditional Yoruba values offer profound ancestral guidance here. Far from being relics of the past, these principles, rooted in communal wisdom, checks and balances, moral accountability, and collective well-being, provide a blueprint for responsible governance. They remind us that true security flows from ethical leadership and community trust, not just armed force.
Omoluabi: The Foundation of Ethical Leadership and Integrity
Reno Omokri
At the heart of Yoruba thought is the Omoluabi ideal, an individual of impeccable character: honest, disciplined, courageous, respectful, and committed to the common good. In traditional Yoruba society, leaders (from the Oba to council chiefs) were judged not merely by power but by their adherence to this ethos. A ruler who strayed from moral standards lost legitimacy, as the community withdrew support.
Applied to the state police debate, Omoluabi demands that any decentralized policing must prioritize integrity. State governors, as chief security officers, would need robust mechanisms to prevent abuse, echoing how Yoruba kings were checked by councils like the Ogboni or Oyomesi. Without safeguards against favoritism, corruption, or ethnic bias, state police could become tools for political vendettas rather than protectors. Ancestral wisdom urges us: Build systems where leaders are accountable, transparent, and serve the people first. Funding disparities must be addressed equitably, ensuring no state’s force becomes a burden or predator on its citizens.
Communal Harmony and Collective Responsibility (Ìdàpọ̀ Àwọn Ènìyàn)
Yoruba governance emphasized collective decision-making and community involvement. The saying “Àgbà jọ ọwọ́, òhun la fi ń sọ̀ àyà” (there is strength in unity; bunched fingers strike boldly) highlights how security was everyone’s responsibility. Disputes were resolved through consultation (ìfọ̀rọ̀wérò), consensus, and inclusive councils, ensuring no one was marginalized.
In 2026, this translates to community-driven policing. State police should integrate local vigilantes, traditional rulers, and grassroots structures, not sideline them. Traditional rulers, often custodians of peace in Yoruba communities, could play advisory roles in oversight, mediation, and building trust. This approach would enhance intelligence gathering, prevent alienation of citizens, and address root causes like poverty and unemployment that fuel insecurity. Yoruba values warn against top-down imposition; true protection comes from shared ownership, where the community's security equals the individual's (“Aabo ara ẹni ni aabo ilu”).
Balance, Justice, and Checks on Power (Ìwọ̀n àti Ìdájọ́)
Yoruba cosmology stresses balance (ìwọ̀n) and justice. The Oba was not absolute; councils provided veto power, and institutions like Ifá consultation ensured decisions aligned with moral and cosmic order. Justice was administered fairly, with cross-examination and consensus to uphold truth (otito).
For state police, this calls for strong institutional checks: independent oversight bodies, clear jurisdictional boundaries with federal forces, anti-abuse laws, and community complaint mechanisms. Critics' fears of misuse echo Yoruba cautions against unchecked power—leaders must face consequences if they violate trust. Justice here means equitable resource allocation, protecting minorities, and preventing the weaponization of security apparatus in political rivalries.
Ancestral Call: Blending Heritage with Modern Needs
President Bola Ahmed Tinubu
As Nigeria debates state police in 2026, let us not discard our indigenous wisdom in favor of imported models. Yoruba traditions offer a path to participatory, accountable governance: ethical leaders guided by Omoluabi, communal involvement for harmony, and balanced structures for justice.
Implementing state police without these values risks deepening divisions. But infused with ancestral guidance, it could become a step toward true federalism, where security protects life, enables prosperity, and honors our shared humanity.
May the ancestors guide our leaders toward wisdom, not expediency. May we reclaim the balance that once made our societies resilient. And may Nigeria emerge stronger, safer, and more united.
Aṣẹ.
(What are your thoughts on how Yoruba or other indigenous values could inform Nigeria's security reforms? Share in the comments, let's continue this important dialogue.)
This article draws from Yoruba oral traditions, historical accounts of pre-colonial governance, and contemporary reflections on Ifá principles. For deeper exploration, consult reputable sources on Yoruba philosophy and history.
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