As of March 2026, the long-standing debate on state
police in Nigeria has gained unprecedented momentum. On March 4, 2026, newly
sworn-in Inspector-General of Police (IGP) Olatunji Disu inaugurated an
eight-member committee, chaired by Prof. Olu Ogunsakin, to develop an operational
framework for state police implementation. Disu declared unequivocally that
"state police has come to stay," describing it as a partnership
opportunity rather than a threat to the federal force. This follows President
Bola Tinubu's renewed push, including his call for constitutional amendments to
incorporate state policing, with safeguards against potential abuse by
governors. The Senate has pledged to complete the necessary 1999 Constitution
alterations before the end of 2026, aiming to address persistent insecurity
through decentralized, community-responsive policing.
Proponents highlight how state police could enable
faster responses to local threats like banditry, kidnappings, and insurgency,
leveraging better intelligence and accountability to state authorities.
Critics, including groups like Afenifere and figures such as Bode George, raise
alarms over risks: political weaponization, ethnic biases, uneven funding
(leaving poorer states vulnerable), and erosion of national unity without
strong oversight.
In this critical moment, as someone deeply rooted in
Yoruba heritage, I believe our traditional values offer timeless guidance.
Pre-colonial Yoruba governance—particularly in the Oyo Empire—was a
sophisticated constitutional monarchy built on robust checks and balances,
ethical leadership, and communal harmony. These principles can inform a
responsible transition to state police, ensuring it strengthens security
without breeding new tyrannies.
Omoluabi:
Integrity as the Bedrock of Security Leadership
The Yoruba concept of Omoluabi, a person of good
character, marked by honesty, discipline, courage, respect, and dedication to
the greater good, defined worthy leaders. An Oba or chief who deviated from
this ideal forfeited legitimacy, as the community and institutions withdrew
support.
For state police in 2026, Omoluabi demands that
governors and security heads prioritize ethical conduct over personal or
partisan agendas. Without this moral foundation, decentralized forces risk
becoming tools for vendettas or suppression.
Ancestral wisdom insists on transparency,
accountability, and service to the people. Funding mechanisms must be equitable
(perhaps through federal-state partnerships), and recruitment/training should
emphasize character alongside skills to prevent abuses that could alienate communities
further.
Checks and Balances: Lessons from Oyomesi, Ogboni,
and Communal Councils
Yoruba political systems featured layered safeguards
against absolute power. In Oyo, the Alaafin (king) wielded significant authority
but was checked by the Oyomesi. a council of seven high chiefs led by the
Bashorun, who advised, moderated decisions, and could even compel a wayward
king's suicide in extreme cases. The Ogboni society, a powerful secret cult representing
popular and spiritual opinion, acted as a further counterweight: mediating
disputes, performing judicial roles, and ensuring the Oyomesi did not
overreach. This tripartite structure (king, council, spiritual/judicial body)
prevented tyranny through mutual oversight.
Applied today, state police frameworks must
replicate this equilibrium:
Independent oversight bodies (akin to Ogboni) with
community, civil society, and traditional ruler representation to investigate
complaints and enforce accountability.
Clear jurisdictional boundaries, between state and
federal forces, with mandatory coordination to avoid conflicts.
Community involvement through advisory councils or
traditional institutions, echoing Yoruba consensus-building (ìfọ̀rọ̀wérò), for
intelligence, mediation, and trust-building.
Anti-abuse safeguards, in law: strict rules on
political interference, funding transparency, and consequences for misuse, mirroring
how Yoruba systems ensured no single entity dominated.
The saying “Àgbà jọ ọwọ́, òhun la fi ń sọ̀ àyà”
(strength in unity; bunched fingers strike effectively) reminds us that true
security arises from collective responsibility, not top-down control.
Ìwọ̀n
(Balance) and Justice: Preventing Cycles of Injustice
Yoruba cosmology emphasizes balance (ìwọ̀n) and fair
judgment. Power without restraint invites chaos, as unchecked authority
disrupts harmony. In governance, justice was administered through inclusive
processes, with spiritual consultation (e.g., Ifá) guiding major decisions.
For state police, this calls for preventive
measures: equitable resource distribution to avoid disparities that breed
resentment, protections for minorities and vulnerable groups, and mechanisms to
address root causes of insecurity (poverty, ungoverned spaces). Without
balance, decentralization could exacerbate divisions rather than heal them.
Reclaiming Ancestral Wisdom for Modern Nigeria
As the IGP's committee works (with a reported
four-week timeline for initial recommendations) and the National Assembly
advances amendments, Nigeria has a rare chance to build a security system
informed by indigenous excellence. Yoruba traditions prove that decentralized
authority can thrive when anchored in ethics, checks, communal input, and
justicenot imported models alone.
Let us demand state police that honors, Omoluabi, incorporates layered safeguards like
Oyomesi and Ogboni principles, and fosters true harmony. This is not nostalgia;
it's practical wisdom from ancestors who governed resilient societies long
before modern constitutions.
May Olodumare guide our leaders toward decisions
that protect rather than divide? May we emerge safer, more united, and true to
our heritage?
Aṣẹ.
(What Yoruba or other indigenous principles do you
think could strengthen Nigeria's state police framework? Share your thoughts in
the comments, let's deepen this conversation.)
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