From Stop-and-Go to Lawlessness: What Traffic Lights Reveal About Our National Character.

By George Omagbemi Sylvester | Published by Sahara Weekly

If we can’t govern ourselves at a junction, how can we claim the right to govern a nation?

Introduction: The Crossroads of Character.
In societies, true leadership is not tested in parliamentary chambers, presidential villas or high offices; it is tested at the junctions of daily life. Something as simple as a traffic light going out reveals the moral fabric of a people, their sense of responsibility and their willingness to respect order without coercion. In South Africa, when a traffic light malfunctions, most drivers instinctively impose a “Stop and Go” system, respecting each other, waiting their turn and preserving order. In that moment, the people themselves become the government.

In Nigeria, however, the same situation often spirals into chaos. Drivers blow horns aggressively, push into intersections, drive against traffic and ignore the principle of fairness. Rather than imposing order, Nigerians wait for external intervention; whether LASTMA, police or soldiers. Even when officials are present, disorder often persists. This difference is not merely about traffic management; it is about values, about the very essence of governance and nationhood.

The Traffic Light as a Mirror of Society.
Political scientist Francis Fukuyama, in his seminal work Trust: The Social Virtues and the Creation of Prosperity, argued that “a nation’s prosperity and strength depend less on natural resources and more on the level of trust that exists between its citizens.” The traffic light analogy demonstrates this truth. In South Africa, citizens show a willingness to trust one another to obey unwritten rules in moments of crisis. In Nigeria, mistrust, impatience and self-interest dominate, leading to gridlock and anarchy.

A broken traffic light is, therefore, not just a technical failure; it is a mirror reflecting the broken social contract between Nigerian citizens.

The Psychology of Order and Disorder.
Sociologists often stress that law and order are not enforced merely by government agencies but by social consciousness. Émile Durkheim, the father of sociology, warned that when social norms break down, “ANOMIE” sets in – chaos rooted in the erosion of shared moral values. Nigeria exemplifies this anomie.

Why do Nigerians behave differently from South Africans in this same situation? The answer lies in collective psychology. Nigerians, conditioned by decades of government failure and corrupt leadership, no longer see themselves as responsible stakeholders in governance. Instead, they wait for authority, and when authority appears, it is often disrespected or undermined. As Prof. Wole Soyinka once declared, “The man dies in all who keep silent in the face of tyranny.” But perhaps even more deadly is the death of civic responsibility in everyday life.

Leadership Beyond Aso Rock.
We often criticize our presidents, governors and ministers, blaming them for every dysfunction. Indeed, Nigeria’s leadership has been historically flawed; corruption, impunity and incompetence are well-documented. Yet, as Mahatma Gandhi once said, “Be the change you wish to see in the world.” If ordinary Nigerians cannot self-regulate at a junction, can we genuinely claim moral authority to demand better governance from above?

True leadership begins at the grassroots. The man who cuts corners in traffic is the same man who would cut corners in public office. The driver who ignores rules in Oshodi today is no different from the politician who manipulates electoral laws tomorrow.

The South African Contrast.
It is important to highlight that South Africa is not without its problems – corruption, unemployment and xenophobia remain pressing issues. Yet, in matters of traffic order, they exhibit a higher civic consciousness. This culture is not accidental. South Africans have been repeatedly taught through campaigns, law enforcement and civic education that responsibility is shared.

According to a 2023 report by the South African Road Traffic Management Corporation (RTMC), nearly 60% of road users polled believe that obeying traffic rules is part of “NATIONAL PRIDE.” Compare that to Nigeria, where traffic violations are normalized and bribery at checkpoints undermines enforcement.

This contrast demonstrates that governance is not just about leaders; it is about collective responsibility. As Nelson Mandela said, “Freedom is not just to cast off one’s chains, but to live in a way that respects and enhances the freedom of others.”

The Culture of Impunity in Nigeria.
Nigeria suffers from what I call the “SYNDROME of SELECTIVE OBEDIENCE.” We obey rules when forced, when soldiers wield whips or when police hold rifles. When there is no authority figure, lawlessness thrives. This culture is rooted in impunity.

Transparency International consistently ranks Nigeria among the most corrupt nations globally. The 2024 Corruption Perception Index placed Nigeria at 145th out of 180 countries, reflecting not only corrupt leadership but also a society that tolerates shortcuts. A traffic light breakdown is the smallest arena where this impunity manifests; but the consequences echo into larger spheres of governance, economy and politics.

Civic Responsibility: The Missing Link.
The problem of Nigeria is not only leadership failure but also citizen failure. As Chinua Achebe observed in The Trouble with Nigeria: “The trouble with Nigeria is simply and squarely a failure of leadership.” Yet, leadership is not limited to political elites. Achebe himself admitted that ordinary Nigerians tolerate mediocrity, excuse bad behavior and perpetuate corruption at the micro level.

Civic responsibility (understood as the duty of citizens to contribute to societal order) remains alien to many Nigerians. Until we embrace self-discipline, our democracy will remain weak, our governance chaotic and our future uncertain.

Lessons for Nigeria.
Education in Civic Culture: Nigerian schools should emphasize civic education beyond theory. Students must be trained in practical responsibility – queuing, obeying signals, respecting order.

Public Campaigns for Shared Order: Just as South Africa runs road safety campaigns, Nigeria needs a nationwide consciousness movement. Slogans like “Obey the Light, Save a Life” should flood the media.

Accountability in Small Things: Nigerians must realize that corruption is not only about stolen billions; it is about ignoring rules, driving against traffic or bribing an officer.

Collective Responsibility: Citizens must accept that governance begins with them. Government cannot regulate every junction; society must self-regulate.

Final Analysis: Governance Begins at the Junction.
The broken traffic light has exposed our broken values. In South Africa, people rise above dysfunction and self-govern. In Nigeria, we descend into chaos, waiting for LASTMA, police, or “big men” to impose order. This attitude mirrors our national tragedy: a people waiting for messiahs instead of embodying responsibility.

Until Nigerians learn to govern themselves in the smallest of matters (whether at a traffic light, in a queue, or at a public office) no president, no governor, no reform will save us.

As the African proverb says, “The ruin of a nation begins in the homes of its people.” Our ruin is visible every time a traffic light goes out and chaos ensues. If we cannot lead ourselves at an intersection, how can we expect to lead a nation?

QueenSeidat Ibrahim Awa: A Beacon of Hope and Spiritual Grace

By Taofik Afolabi

QueenSeidat y Awa is a distinguished philanthropist, humanitarian, and spiritual figure whose life is a testament to compassion, service, and unwavering faith. Known for her deep connection to Islamic values and her extraordinary devotion to humanity, QueenSeidat has become a powerful symbol of hope and inspiration for many—both within and beyond the Islamic world.

Married to the esteemed Dr. Ibrahim Awa, QueenSeidat is celebrated not only for her beauty and grace but for her humility, wisdom, and generosity. Her union with Dr. Awa has become a beacon of harmony and shared purpose, amplifying their collective impact across communities.

Driven by a profound love for Prophet Muhammad (peace be upon him), QueenSeidat’s spiritual journey has touched the hearts of those who encounter her. Her reverence for the Prophet is unmatched, and she consistently channels that love into acts of kindness, social empowerment, and spiritual upliftment.

Those closest to her describe her as a woman of valor—beautiful, kind-hearted, respectful, and deeply spiritual. She carries herself with dignity and purpose, radiating a sense of peace that uplifts the weary and gives strength to the vulnerable. Whether through charity, mentorship, or silent acts of service, QueenSeidat has dedicated her life to uplifting the hopeless and giving voice to the unheard.

QueenSeidat Awa’s influence transcends borders. Her work continues to positively impact lives, particularly within Islamic circles, where she is regarded as a blessing to her generation—and a guiding light for generations yet unborn.

In every sense, QueenSeidat Ibrahim Awa embodies the values of faith, service, and love. Her legacy is not only being written in history but also in the hearts of all who have been fortunate enough to encounter her.

…describes Malami’s allegations against Gov Nasir as a smokescreen to promote terrorists agenda in Nigeria.

The Coalition for Justice and Equity (CJE) has called on security agencies and the international community to include former Attorney General of the Federation, Abubakar Malami, on their terorrism watchlist due to the potential dangers his actions pose to national stability.

The group labelled Malami’s recent allegations against Kebbi State Governor, Dr. Nasir Idris, as a “smokescreen to promote a terrorist agenda” in Nigeria, labelling his claims as baseless, politically motivated, and a dangerous attempt to destabilise Kebbi State and undermine Nigeria’s national security.

Comrade Isaac Olayemi, Executive Director of the Coalition for Justice and Equity, emphasised that Malami’s petition represents “a brazen display of political opportunism” and “deeply mischievously fabricated with the intent to distract, destabilise, and delegitimise the progress Kebbi State has made under its current leadership.”

In a petition dated September 10, 2025, addressed to the National Security Adviser, Inspector-General of Police, Director-General of the Department of State Services, and other security chiefs, Malami alleged that Governor Idris was covertly supporting the importation of foreign mercenaries, thugs, and clandestine arms networks into Kebbi State.

However, the coalition dismissed these claims as “mischievously fabricated” and a desperate bid by Malami to deflect attention from his own alleged involvement in similar activities, including reports of him facilitating banditry in the state just 48 hours prior.

Olayemi accused Malami of hypocrisy, pointing to his silence during his eight-year tenure as Attorney General (2015-2023) under President Muhammadu Buhari.

“During that era, bandits, terrorists, and criminal gangs brutally attacked numerous towns in Kebbi and throughout Nigeria during that time. Yet, not once did Malami raise his voice in solidarity with the victims, issue letters of condolence, or used his immense power to persuade the federal government to take immediate action,” Olayemi said.

He described Malami’s sudden concern for Kebbi as “laughable and insulting,” accusing him of attempting to recast himself as a “messiah” after years of alleged negligence and corruption scandals, including “the brazen abuse of office we want to start from, the unexplained accumulation of wealth that is visible to the blind, the controversial handling of high-profile cases, or the brazen attempt to shield cronies from accountability.”

The coalition highlighted the suspicious timing of Malami’s petition, noting it came just 48 hours after reports surfaced accusing him of facilitating banditry in Kebbi.

“This is the oldest trick in the book: when caught in the act, cry louder than your accusers. This is a classic case of the guilty pointing outward to deflect attention from his own shadowy dealings—just like a hunter who is trying to pose as prey,” Olayemi stated.

The group questioned the credibility of Malami’s intelligence, asking, “Could it be that he knows so much because he is himself part of the orchestration?”

Olayemi praised Governor Idris for his proactive leadership in tackling insecurity, collaborating with security agencies, and supporting affected communities.

“Since the Governor assumption into office, he has demonstrated proactive leadership by working together with security agencies to tackle insecurities, support victims of attacks, and restore peace to troubled communities,” he said.

He called Malami’s claim that Idris has ties to terrorists “very laughable and unfounded,” arguing it is “an attempt to weaken the public’s confidence in legitimate institutions” and part of a broader conspiracy by “displaced politicians – people who have lost relevance, who the people have rejected, and who now seek to fan the embers of discord to regain political relevance.”

The coalition labelled Malami’s actions as unpatriotic and treasonable, warning that “Security is not a pawn on the chessboard of political ambition.

“The preservation of lives and property is the sacred duty of any responsible government. To politicize it, to exaggerate figures, to conjure phantom mercenaries, and to smear sitting leaders with unsubstantiated allegations, is not only unpatriotic but treasonable.”

They urged the National Security Adviser, Inspector-General of Police, Director-General of DSS, and all relevant agencies to place Malami under strict watch, subjecting “his finance, movements, networks, and people he associates must be subjected to rigorous scrutiny.”