By Ahmad Shuaibu Isa
Africa’s journey since independence has been marked by a continuous struggle between foreign-imposed governance models and the continent’s deep yearning for genuine sovereignty, justice, and dignity.
The contradictions of post-colonial independence are more evident than ever. Despite the presence of national flags and constitutions, many African nations continue to function within the structural confines of colonial legacies, neoliberal economic prescriptions, and elite complicity with external interests. Yet, in the Sahel and in Nigeria, we are witnessing the emergence of political currents that challenge this inherited order and demand an authentically African path forward.
Burkina Faso, under the leadership of Captain Ibrahim Traoré, exemplifies this resistance. His rejection of French military presence, formation of the Alliance of Sahel States alongside Mali and Niger, and open defiance of Western influence represent a stark departure from the post-independence playbook.
Traoré’s leadership is as symbolic as it is practical: at just 37 years old, he remains a military captain, has refused a presidential salary, and positions himself as a servant of the people. His stance resonates with a disillusioned generation weary of betrayal by elites and the ongoing plunder of national resources under the guise of foreign partnership. By aligning with emerging powers like Russia and China, Burkina Faso is challenging the dominance of institutions such as the IMF, ECOWAS, and Western governments, signalling the possibility of a new geopolitical bloc rooted in African self-determination. However, the path remains fraught with internal fragility and the looming threat of economic or political retribution from external actors.
This evolving resistance finds theoretical grounding in the works of Vladimir Lenin and Samir Amin. Lenin’s characterisation of imperialism as the highest stage of capitalism helps contextualise how global capital exploits weaker nations through monopolistic and militaristic means. Amin extends this by exposing the role of the “comprador bourgeoisie”—a class of African elites who serve imperial interests while alienating their own populations. These leaders govern through foreign languages, send their children to schools abroad, and engage in policies designed in Brussels or Washington. They sign away mineral rights, suppress dissent, and justify inequality in the name of stability and development. Far from liberators, they are custodians of foreign capital within African borders.
This critique is especially relevant to Nigeria, which remains caught in the snare of externally modelled democracy and neoliberal economics. Nigeria’s system is democratic in appearance but oligarchic in function. Western-style governance has not been adapted to the country’s complex socio-cultural landscape. Instead, it has deepened inequality, promoted ethnic patronage, and fuelled cycles of corruption and insecurity.
For Nigeria to progress, it must construct a system rooted not in imitation, but in justice, fairness, and divine law. Justice must transcend legalism and embrace economic and social dimensions. Every Nigerian, regardless of ethnicity, region, or class, must have equal access to opportunity and security. Fairness requires a decentralisation of power, dismantling the dominance of Abuja, and fostering regional autonomy based on competence and community relevance. Most critically, the rule of law must prevail—not selectively, but universally, ensuring accountability, protecting civil liberties, and creating a foundation for national cohesion.
In reimagining governance, Nigeria and other African nations must look inward—to both historical figures and indigenous traditions.
The examples of just and morally upright leaders such as Prophet Muhammad (S), Jesus Christ (A.S), Imam Ali bin Abu Talib, King Najashi of Abyssinia, Emperor Ashoka, Nelson Mandela, Thomas Sankara, and Shehu Usman dan Fodio offer timeless principles of humility, justice, and responsibility. African societies must also draw inspiration from their own governance systems—from the Yoruba Oyo Mesi council, which balanced royal power, to the Igbo Ama-ala, which stressed communal decision-making and moral accountability. These systems, though imperfect, reflect deeply rooted values that can inform modern statecraft.
Africa today stands at a crossroads. The insurgent defiance in the Sahel and the yearning for reform in Nigeria are not isolated phenomena—they are part of a broader continental reckoning. This moment offers two paths: revolt against an unjust order or renewal through genuine reform. But imperialism is adaptive. It does not retreat easily. Rhetoric must be matched by the building of durable institutions. Leadership must evolve from charisma to accountability. And justice must be institutionalised, not simply evoked.
The continent’s future depends on its ability to confront uncomfortable truths: that formal independence has not equated to real freedom; that many of its leaders have governed in the shadows of foreign interests; and that no meaningful development can come from dependence.
From the defiant stance of Burkina Faso to the urgent calls for constitutional reinvention in Nigeria, the contours of a new Africa are emerging—one that demands sovereignty, accountability, and dignity, not as borrowed ideals, but as lived realities. Africa cannot serve two masters. It must choose between authentic emancipation or a continued, managed decline under elite complicity. The time for self-definition is now.
1st May 2025