Tag: Tunji Olaopa

  • Olaopa makes Oyo honours’ list

    Olaopa makes Oyo honours’ list

    •FCSC chair pledges more excellent service

    The Chairman of the Federal Civil Service Commission (FCSC), Prof. Tunji Olaopa, has promised to offer more excellent service to the public.

    Olaopa spoke yesterday when the Oyo State government gave him the state’s Merit Award.

    In a letter conveying his nomination as a recipient of the award to mark the golden jubilee of the state’s creation, the government said he was being honoured for his “selfless service to the growth and development of Oyo State and for ably representing the state on the world stage”.

    In his acceptance of the award, which was conferred at an event hosted by Governor Seyi Makinde at the Government House, Agodi, Ibadan, Olaopa acknowledged what he called the subtext of the recognition of his modest accomplishments.

    These, the FCSC chairman said, were meant to keep up his “unfailing efforts in pushing the boundaries of institutional and governance reforms that will connect, for example, the Oyo State public administration system to the larger federal system in terms of delivering the dividends of democratic development that the citizens of Oyo State need so badly, to make life better for them”.

    On behalf of himself, the Afijio and Awe community and the Olaopa family, the FCSC chairman expressed appreciation to “our leader, the indefatigable Governor Seyi Makinde” and his team for considering him worthy of the recognition.

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    Expressing his determination to be of more service to the state and be a source of inspiration for its development, Olaopa offered what he called a “solemn promise to you, dear Excellency, that I will not stop working to keep pushing Oyo State ahead in the frontier of excellence”.

    The FCSC chairman said he had every reason to be proud of his origin as an indigene of Oyo State.

    He said: “No matter what one has gone on to achieve in life, one has every reason to be proud to have come from Oyo State for many reasons.”

    Listing his reasons for showing gratitude for the award, the former Federal Permanent Secretary and professor of Public Administration noted that Oyo State “is a land of historical legacies, cultural heritage, and sociopolitical dynamics that stand it out as a formidable context of development in the whole of the Southwest Nigeria”.

  • Civil service chief pledges more excellence at honours’ event

    Civil service chief pledges more excellence at honours’ event

    Chair of Federal Civil Service Commission, Prof. Tunji Olaopa, pledged yesterday to offer more excellent service.

    Olaopa received Oyo State Merit Award during the Golden Jubilee celebration of the state’s creation. He was honoured for his “selfless service to the growth and development of Oyo State.”

    Olaopa acknowledged the ‘‘recognition of his accomplishments, which is to push reforms to connect Oyo State public administration system to the federal system to make life better for the people.”

    He lauded “Governor Seyi Makinde” and his team for considering him worthy of the recognition.

    Expressing his determination to be of more service and source of inspiration, Olaopa offered “to continue pushing Oyo State ahead in the frontier of excellence.”

    He said he had every reason to be proud of his origin as an indigene as “no matter what one has gone on to achieve in life, one has to be proud to have come from Oyo State for many reasons.”

    Reeling off these reasons, the former federal permanent secretary and professor of Public Administration, noted that the state “is a land of historical legacies, cultural heritage and sociopolitical dynamics that stand it out as a formidable context of development in the Southwest.

    “When we talk of the glorious days of governance and of the civil service, it is Southwest, headquartered in Oyo State, that is being referenced – standing tall as the Pacesetter State, a state of many Firsts. A state like no other, the reason that aji se bi Oyo lanri Oyo ki ise eni kokan has such a deep meaning that resonates with most indigenes.”

    He said “from the responsibilities of past leaders—traditional and political—to the leadership of the governor, Oyo State has pushed through the trajectory of internal development in all ramifications that make it truly the ‘Pacesetter State’.

    ‘‘ However, to set the pace demands that one must deploy frontier thinking that puts the state ahead in terms of creative development initiatives.”

    According to him, it is remarkable that Oyo State has benefited on average from committed leaders since it was created in 1976.

    In this regard, he commend heartily Governor Makinde for sustaining the developmental orientation with significant evidence of infrastructural progress to show for it.”

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    He urged Oyo as the lead state in the South West to demonstrate being a pacesetter in creativity in leveraging inter-state partnerships to harness economies of scale, deepen infrastructural progress and in restoring the South West as economic corridor in the context of fiscal federalism in Nigeria.

    Highlighting the role of the central government in the development of Oyo, Olaopa declared : “And I dare say that HE President Bola Ahmed Tinubu has commenced the dynamic that will crystallize this development with the establishment of the South West Regional Commission which with such institutional frameworks as the Development Agenda for Western Nigeria (DAWN) Commission provides the superstructure and catalysts for South West ascension to its next level in the context of the Nigerian federation.

    He noted that it was clearly apposite that the Oyo State’s 50th anniversary was being celebrated “within the remarkable tenure of Governor Seyi Makinde, whose very unstinting commitment to democratic governance and people-centred inclusive reforms have added significant fundamental layers of transformations that have evidently raised the bar in governance that pushes Oyo beyond the frontier.”

    Paying  tribute to Makinde, Olaopa lauded what he identified as his “persistent visioneering efforts that have kept the trajectory of legacies commenced by the founding charter of Oyo State in 1976, and consistently built upon by numerous predecessors. Your charisma, professionalism, and courage have kept alive that endemic spirit of daring creativity and courageous progress that has kept the State singular among other exemplars and oases in Nigeria’s development desert; that spirit that makes it imperative that Oyo State will construct its essence, and never play second fiddle to anyone else. “

  • Tunji Olaopa, critical reforms and the Trump challenge (1)

    Tunji Olaopa, critical reforms and the Trump challenge (1)

    Ever since President Donald Trump sounded his alarm on the possibility of sending United States troops into Nigeria ‘guns-ablazing’ in response to alleged ‘Christian genocide’ in the country, this column has focused severally on what I have described as the mercurial American leader’s wake up call or challenge to Nigeria and Africa.

    In his seemingly unhidden disdain for weak, mostly poorly governed, inexcusably poverty-stricken and abysmally wretched African countries, Trump may not be the unbridled racist many perceive him to be after all. His may just be a normal reaction of the strong, mighty and wealthy of the world to an otherwise abundantly endowed continent that has no business with the kind of dehumanising poverty with which she is identified.

    It is another testament to the tragedy that is Africa that Uganda’s ruling strongman for over four decades, Yoweri Museveni, despite his advanced age, has just won another landslide electoral victory to lead his country for another seven years. In the emergent post-Trump global order, strength is might. Established rule-based behaviour based on decency, honour and civility has lost resonance. In the new world being born before our very eyes, democratic deficits in Africa and kleptocratic heists of governance leading to massive citizen impoverishment and disenchantment become existential threats to national sovereignty.

    The restoration of democratic credibility, ethical governance and economic progress that impacts millions positively among the Wretched of the earth, thus becomes the immediate imperative response in Africa to an essentially amoral ‘Trumpian’ philosophical outlook on global governance.

    Such a revolutionary transformation in the management ethos of the public sphere in Africa is indeed a necessary condition for black countries with the requisite wherewithal to acquire the deterrent lethal armoury that will make great powers with a Machiavellian eye on the continent’s rich trove of rare minerals and other resources to think twice before leaping on her like lethal carnivores even as they mouth pious declarations of ‘civilizing’ intent.

    Indeed, renowned political scientist and international relations scholar, Professor Bolaji Akinyemi, alongside another scholarly African legend, Professor Ali Mazrui, had made persuasive cases, long before Trump, for what has been widely called the ‘black bomb’ to better facilitate the emergence of a global deterrent racial balance of terror. This may not necessarily be as outlandish as some perceive it. Neither will it require superhuman feats of cerebral heroism. Indeed, the human resource base already exists for such a feat in Nigeria, South Africa, Egypt and many African countries.

    What is urgently needed is for a sufficient number of African societies to summon the organisational efficiency, leadership discipline, elite cohesion, and solidifying democratic culture and political stability needed to shoulder such a grave responsibility. Interestingly, while we tend to focus excessively on our flaws and negative traits, there is much, unfortunately imperceptible, good occurring in different spheres of our society in Nigeria, such as an appreciation and cultivation of merit that is a necessary condition for the nurturing of the technocratic culture that must be the basis for a nuclear-powered society.

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    For instance, in his 2016 Convocation Lecture at the University of Ibadan, in which he made a vigorous case for ‘Nigerian Exceptionalism’ in the country’s desired ‘Quest for World Leadership’, Professor Akinyemi referred to a commentary by the CNN on the launching by the National Space Research Research and Development Agency (NASRDA) of five satellites into space since 2003. The professor quotes CNN as reporting that “The NASRDA has launched five satellites since 2003, with three still in orbit delivering vital services. The most recent NigeriaSat-X was the first to be designed and constructed by NASRDA engineers, and more advanced models are in development”.

    And in the words of Professor Akinyemi, “NASRDA has close to 500 skilled and trained staff, some up to PhD level. The programme has ambitious goals. By 2018, it hopes to build Indigenous satellites, by 2025-2028, it hopes to build a national spaceport and develop an indigenous space launcher, and by 2030, it intends to put a Nigerian astronaut into space. These are lofty goals that have received international acclaim”.

    No less critical than charismatic and visionary political leadership at the commanding heights of societal governance are merit-recruited and driven technocrats at the driving seats of bureaucratic structures that propel scientific, technological, artistic, industrial, educational and other attainments to the level of genius that move polities forward at a geometric rate. In choosing Professor Tunji Olaopa as his pick to serve as Chairman of the Federal Civil Service Commission (FCSC), President Bola Tinubu demonstrated a commitment to merit as the underlying imperative for the fundamental reforms that are the defining essence of his administration.

    This meritocratic disposition of his leadership style is evident in the outstanding productivity of various agencies from General Buba Marwa’s NDLEA to Mr Tunji BELLO’s FCCPC to Professor Eghosa Osagie’s NIIA to Hafsat Bakarat’s NFIU to Yemi Cardoso’s CBN, Professor Oloyede’s JAMB or Dr Kayode Opeifa’s NRC, to name a few.

    An accomplished political scientist, Professor Olaopa obtained his MSc and PhD degrees in public administration and has gone on to establish his reputation as the leading scholar on public sector reforms in Nigeria and Africa. Rising to the apex position of Federal Permanent Secretary in the Federal Public Service, he has no less than two-score highly regarded scholarly books on different aspects of public service reforms in Africa.

    In a write-up to commemorate two years of Professor Olaopa in this demanding seat, another noted scholar who works with and observes him at close quarters, Dr Paul Onomuakpokpo, noted that “Under Olaopa, there is the overarching quest to bring the best and brightest to the civil service, without undermining the federal character principle. His credibility has invested his leadership with an imprimatur of believability. Through credible promotion examinations, the career progression of the most qualified civil servants is guaranteed. Civil servants are no longer apprehensive that they need to look for millions to bribe their way to rise to the top. Olaopa has demonstrated the courage to stop the promotion of those who do not merit it, no matter the pressure from different quarters. The avenues for questionable promotion examinations, such as leakage and sub-standard examination questions, have been blocked. This has saved the commission from wasting time, money and other resources on court cases”.

    Continuing, he states that “Those who fail no longer bother to contest the grades they have been awarded as they rest assured that the system is now credible. Olaopa’s streak of firsts at the FCSC has received a boon with the introduction of the computer-based test ( CBT) mould for the conduct of recruitment and promotion examinations in the civil service. This novelty imposes on civil servants the salubrious necessity of computer-savviness that is reflective of technological developments in a world where those who have demurred at bracing for artificial intelligence and others are faced with the present danger of consignment to corporate and professional backwaters. It has also shrunk the space for the manipulation of examination results that impugn the credibility of the commission”.

    Remarkably, Olaopa has been able to put into practice his profuse theoretical adumbrations on the imperative of civil society reforms while maintaining harmonious relationships with the Head of the Civil Service of the Federation (HOCSF), Mrs Didi Esther Walson Jack (OON) and other leadership cadres of the Public Service, many of whom are change agents in their own right.

    A significant development under Olaopa’s leadership of the FCSC has been the resuscitation for two years running of the annual meetings of the National Council of Civil Service Commissions of the Federation; an exercise that had been in abeyance for over a decade. In the concluding part of this piece, we will look in detail at the deliberations of the last Council which held in Umuahia, in Abia State, its exhaustive communique and why its conclusions are germane to the emergence of Nigerian and African public services that can be the backbone of emergent flourishing, vibrant and virile African countries no more vulnerable to the bullying and hectoring of self-interested external self-proclaimed saviour -giants with feet of clay.

  • Christianity and my dialogue with complex religious questions

    Christianity and my dialogue with complex religious questions

    • By Tunji Olaopa

    I have always been fascinated, like a host of intellectuals, philosophers and theologians, by the place of religions in the human search for meaning. Even more than this, I have been intrigued by the role that religion and its complexities play in the national consciousness of a plural and fragmented nation like Nigeria, or any other nation for that matter. This plays into a kind of a general pattern of investigation for an institutional reformer who is consistently intent on those variables that are conducive to building a formidable set of institutions for making a nation work. But beyond this professional interest, religion and spirituality have featured as fundamental dimensions of my philosophical search for meaning in life. It seems almost inevitable that humans would confront and engage the divine, given the complexity of the universe and the diverse experiences that life involves.

    Christianity plays a very significant role in the human search for meaning in a world of meaninglessness. It is a unique spiritual formation that embeds theological, existential and philosophical concerns that serve as a source of eschatological comfort and reflective interests for millions all over the world. I have narrated the story of my Christian journey and spiritual trajectory many times. Christianity possesses two significant meaning for me. On the one hand, it has been a source of a deep, stimulating and continuing experience of faith that hold a person in awe of the divine and allows for personal and spiritual development. On the other hand, Christianity also possesses an intellectual interest that is stimulated by existential challenges, especially of the kind that a postcolonial lifeworld generates for those trying to make sense of their existence.

    For me, the relationship between these two dimensions of my relationship with Christianity reflects the perennial question of how faith and reason relate. This is a question that define a long trajectory of theological discourses in medieval philosophy. From the theologians and philosophers to the apologetics, reason has served as one critical tool for understanding the “why” behind the architecture of belief. St. Augustine and St. Thomas Aquinas, for example, hold quite some philosophically fascinating framework that allow reason and faith to sit together as the manifestation of divine intelligence. For Augustine, faith is needed to guide reason into virtuous action. For Aquinas, faith and reason are two complementary ways for apprehending divine truths. For Tertullian the Apologetic, on the other hand, faith and reason are critically opposed. When he asked, “What has Athens got to do with Jerusalem?” he was asking if there could be any form of relationship between reason and faith.

    In my lifelong search for discernment, I have articulated a frame of reference that enables me to hold strongly to my Christian faith while allowing my intellectual quest for enlightenment to continue without ceasing. Reason challenges my intellectual curiosity and allows me to increase learning in terms of how faith, knowledge and existence relate especially for billions of people across the world. Like the medieval churchmen, keeping faith and reason apart or in delicate balance has not always been easy for me. This is because my keen intellectual curiosity keeps exploring the boundaries where reason and human experiences challenge faith and spirituality. In this piece, permit me to reflect on such boundaries that, I believe, would further contribute to how religion, spirituality and Christianity can enable us to think about living together and building not only a personal but also a collective and ecumenical framework in a multi-religious space.

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    My first question is how to understand Christianity’s relationship with non-Christian beliefs, especially in contexts where Christianity has to jostle for religious dominance with other religious belief systems? This is a fundamental question that bothers on how Christianity is diluted, concretized or complemented when it arrives in a different context in the process of its universal spread. Take the practice of Christianity in Nigeria as a good example. This raises three cogent concerns for me. One, how does Christianity relate with African cultures in ways that “culturalized” the faith without stigmatizing the cultural practice as fetish or idolatrous? The phenomenon of African Indigenous (or Independent) Churches (AIC) has been studied by scholars working in the area of African Christianity and Pentecostalism. The idea of the Aladura Church and the Christ Apostolic Church, for instance, provides a strong religious and spiritual framework for answering my question. But that of the Reformed Ogboni Fraternity does not. The ROF seems to represent an unsuccessful attempt to graft Christianity into a framework of esoteric and cultural framework.

    Two, the contextualization of Christianity—especially Pentecostal Christianity—within Nigeria’s tough postcolonial context of struggles and search for meaning has given birth to all sorts of caricatures that generate deep queries about the social mission of Christianity itself. No two people have spoken to this challenge as deeply as Karl Marx and Fela Anikulapo Kuti. On the global scene, Marx considers religion as the opium of the people; a delusional tool by which the priestly class keep the masses on a leash to an ideological frame that keeps exploiting them. In Africa and Nigeria, Fela lambasts the political and religious classes for deepening the crisis of meaning confronted by the people. “Shuffering and Shmiling” is Fela’s classic and devastating complement to Marx’s criticism. It is so easy, within this context, to see how Nigeria’s development condition could have served as the instigator for the dominance of the prosperity theology and the miracle mentality that have unfortunately become commercialized. From Christianity to Islam, we now have a huge cohort of charlatans and impostors who have beclouded the genuine spiritual experience of salvation and enlightenment for millions. And now we have abject Christians who are shrouded in sham religiosity devoid of deep spirituality that connect personal growth to collective responsibility towards others, and towards one’s nation. 

    The third point is even more fundamental. And it has to do with religion’s role in nation-building. We all are familiar with how religion has contributed immensely to the fragmentation of the Nigerian polity. The constant conflict and theological and political opposition, especially between Islam and Christianity, has continued to be the source of tension in the continuing attempt by successive governments to facilitate the project of achieving One Nigeria devoid of ethnic and religious animosity. Here, the spectre of theological absolutism rears its ugly head! In summary, this is the belief that one religion holds the key to the understanding of God’s plan for humans and the eternity. One immediately sees how and why such an absolutist claim (ostensibly canonized to foreclose regression of the faiths into syncretism), held by Islam and Christianity, could be the source of practices that undermine any ecumenical or inter-faith relations in Nigeria. Theological absolutism excludes other religions and their perspectives on the relationship between God and humans.

    I have always been deeply suspicious of theological absolutism, especially when it concerns my quest for an understanding of how God and humans interact. If God is all we have been saying about Him—the eternal and the divine that is unknowable sufficiently by the human mind—how then can one religion capture the entire essence of that God? My worry is even more aggravated within the complicity of Christianity, Islam and other faiths in Nigeria’s underdevelopment. The fundamental question is simple enough: How can Nigeria achieve a civic national space of mutual relations if religions eschew open-minded and ecumenical relationship with one another? Or, how can they step into the breach as a collective spiritual panacea to Nigeria’s myriad postcolonial predicaments if they attempt to exclude and cancel out one another as “false”? Indeed, for me, the combination of the caricaturing of the Christian faith mentioned earlier, as well as the refusal by many clerics to engage in ecumenical conversation, serves as the basis for my conviction that Christianity has arrived at a reformation point that explore its complexity and significance in a context like Nigeria.

    But then, I still have to content with my own attachment to Christianity and its construction of itself as the only religion that guarantees eternal life through the work of salvation done by Christ. How do I navigate Christianity’s theological absolutism without falling into the trap of excluding other faith from their attachment to their convictions? How am I not part of the refusal of inter-faith relations that I am suspicious about? These are crucial and fair questions for any Christian or even Muslim. Indeed, I had the conviction very early in my spiritual trajectory that the believer’s pilgrim journey is strictly personal and is self-validating. And this validation is achieved through personal experience of faith and theological conviction, and the guidance of spiritual mentors and masters in the faith. And here, I return to role of reason in my spiritual discernment. While I hold firmly to the limitation of reason in grasping spiritual enlightenment, I equally put a lot of weight on how limited human understanding of the vast stretch of mysteries not only behind the Christian faith but also in the universe as a whole. When the Bible, in I Corinthians 2:14, therefore insists that the natural understanding cannot grasp spiritual matters, I read this not only as the extension of the domain of faith beyond that of logic and reason. It is also the strategy for trusting my Christian faith to assist me in navigating my existential predicament without limiting other’s right to their own spiritual paths. More precisely, acknowledging, for instance, Christianity’s insistence on the role of Christ in God’s plan of reconciliation and redemption, does not necessarily imply invalidating other religions’ existence and spiritual understanding.      

    This is the firm implication of saying that the spiritual journey is deeply personal and self-validating. When I accept Christ’s injunction in John 14:6—“I am the way, the truth, and the life”—I accept it for myself as a pathway to spiritual meaning. And yet that injunction does not stand alone. It is wrapped in a complex relationship with other injunctions that insists that I must love my neighbors, give unto Ceasar what belongs to Ceasar, and pray for those in government.

  • Tunji Olaopa and the reimagined bureaucracy

    Tunji Olaopa and the reimagined bureaucracy

    By Paul Onomuakpokpo

    When the German writer Franz Kafka directs his narrative genius at the civil service – after spending a princely part of his working life in it – he leaves us with a dark and tragic vision of a bureaucratic system inexorably trapped in detachment from its duty to serve the people. This is inevitable since in his reckoning, the system that Max Weber brands the “iron cage” is bereft of the capacity to even cater to the interest of its loyal devotees who have been desouled per In the Penal Colony, The Trial, and The Castle. We appropriate the above backdrop to properly situate the reform trajectory of the Chairman of the Federal Civil Service Commission, Prof. Tunji Olaopa, who , like Kafka, spent a huge part of his working life in the civil service. But unlike Kafka, while admitting being confronted with what he has identified as bureau-pathologies which are markers of the resistance to reform, and thus the degeneration of the civil service, Olaopa does not consider it fated to a cul-de-sac. For Olaopa, what is embedded in these is an urgent summons for reform, rather than a wholesale consignment of the bureaucratic system to a mould of a machine that is insensitive to its handlers and those it is meant to serve. Olaopa is clearly alert to the fact that although the civil service is in need of reform, it remains what is commonly referred to as the engine room for translating government’s transformative values – which receive expression through policies and programmes – to realities for the people. This quest for the transformation of the civil service has been the leitmotif of Olaopa’s professional preoccupation whether in the civil service or in academia of his post-civil service life. Thus, whether by serendipity or a master stroke of an uncanny genius for identifying talent, President Bola Tinubu was able to recognise this throbbing reform impulse in Olaopa when he appointed him the Chairman of the FCSC and gave him the charge: Transform the Federal Civil Service Commission. This charge became two-year old on December 13, 2025. In this period, the prosecution of this charge has been manifestly expressed through the tripodal mandate of the FCSC, viz: recruitment, appointment and discipline. Before Olaopa’ leadership of the FCSC, it was bereft of a reputation that would allow the citizens and institutions to deal with it with a measure of confidence that their trust would be creditably requited . For those who knew it, it was perceived as a haven of corruption where only those with the right connections got government jobs. Olaopa has changed all that perception . The FCSC has become a government agency that citizens can trust with their quest to be employed in the civil service. The era of jobs being paid for is gone. Under Olaopa, there is the overarching quest to bring the best and brightest to the civil service, without undermining the federal character principle. His credibility has invested his leadership with an imprimatur of believability. Through credible promotion examinations, the career progression of the most qualified civil servants is guaranteed. Civil servants are no longer apprehensive that they need to look for millions to bribe their way to rise to the top. Olaopa has demonstrated the courage to stop the promotion of those who do not merit it no matter the pressure from different quarters. The avenues for questionable promotion examinations such as leakage and sub-standard examination questions have been blocked. This has saved the commission from wasting time, money and other resources on court cases. Those who fail no longer bother to contest the grades they have been awarded as they rest assured that the system is now credible. Olaopa’s streak of firsts at the FCSC has received a boon with the introduction of the computer-based test ( CBT) mould for the conduct of recruitment and promotion examinations in the civil service. This novelty imposes on civil servants the salubrious necessity of computer-savviness that is reflective of technological developments in a world where those who have demurred at bracing for artificial intelligence and others are faced with the present danger of consignment to corporate and professional backwaters. It has also shrunk the space for the manipulation of examination results that impugn the credibility of the commission. Olaopa has also robustly activated the guardrail for a credible disciplinary process. There is a deliberate process to ensure that civil servants are not unduly punished and witch-hunted. The matters of discipline are thoroughly investigated and fiercely debated by Olaopa and his federal commissioners who represent the 36 States and the Federal Capital Territory before a conclusion is reached. No one is allowed to use their influence to frustrate their subordinates out of the civil service. Through a robust deployment of emotional intelligence, Olaopa has been able to forge an unequalled cordial working relationship with the Head of the Civil Service of the Federation ( HOCSF ). Indeed, Olaopa aptly captures his working relationship with the HOCSF as that of Siamese twins who operate with unequalled synergy. Unlike some agencies of government, there is no rivalry between these two agencies of the government that are responsible for the leadership of the nation’s civil service. They both adhere to their boundaries to ensure that the civil service delivers only only the best to the public. At the state level, civil servants have equally benefited immensely from Olaopa’s leadership. Drawing from his rich experience as a former federal permanent secretary and as a professor of public administration, Olaopa has offered himself as a mentor to many managers of state civil service commissions. This finds exemplification in Olaopa’s revitalisation of the National Conference of Civil Service Commissions after an over 10-year hiatus. The last two conferences which were held in Katsina and Abia states birthed declarations that outlined the challenges that state civil service commissions need to overcome to optimise their performance. Olaopa has also extended his mentorship to local government service commissions as he delivered the keynote address to them during their last yearly conference in Abuja. For years, the voice of the Nigerian civil service through the Federal Civil Service Commission was silent on the global stage. But within two years, Olaopa has forged alliances that have returned the voice of the civil service to the global stage. This is so especially at the continental level where under the leadership of Olaopa, Nigeria has become an active voice in the Association of the African Public Service Commissions (AAPSCOMS). In its last meeting in Kenya, Olaopa was elected the Vice President of AAPSCOMS for West Africa.To underscore Nigeria’s influence in AAPSCOMS through Olaopa, the country has been scheduled to host the organisation in 2026 in Abuja. Successful corporations like great nations have strategic plans that define certain directions that they would go in a given time frame. Yet the FCSC for over 70 years of its existence was bereft of such a strategic plan. But within the two years of Olaopa’s leadership , the FCSC now has a strategic plan that spells out the direction the commission would go from now till 2030. Beyond clinking glasses at two years in the saddle, Olaopa’s achievements within this brief period are an auspicious reminder of the gains that accrue to the society when the appointment of people to public office is blind to considerations other than their suitability on account of competence and their readiness to serve. They also signal a determination to bequeath to succeeding managers of the civil service a world-class bureaucratic system that has been made to yield itself to renewal in order to effectively deliver service to the public. Onomuakpokpo, PhD, former Acting Editor, The Guardian, is the Special Assistant on Strategic Communications to the Chairman, Federal Civil Service Commission.

  • FCSC  to enlist  Abia  as partner

    FCSC  to enlist  Abia  as partner

    Chairman of Federal Civil Service Commission, Prof. Tunji Olaopa, has said his organisation will enlist Abia as a pilot in implementation of its strategic plan.

    The strategic plan is a five-year plan (2026-2030) to reform Nigeria’s civil service by enhancing merit-based recruitment, performance-driven promotions, and digital transformation. Its six pillars include strengthening institutional independence, introducing competitive digital recruitment, linking promotions to performance, automating HR, embedding ethical governance, and ensuring inclusivity and equity. The plan aims to professionalise the service, improve efficiency, and position for a $1 trillion economy.

    Olaopa said this when he visited Governor Alex Otti as part of the programme for the 44th National Council of Civil Service Commissions of the Federation holding in Abia.

    Olaopa said making ‘‘Abia a partner followed the professionalism of its Civil Service Chair, Eno Jerry, shown in hosting 2025 national council, her presentation of Abia institutional reform in Nairobi in 2024 and the core HR expertise she has brought to her office.”

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    Describing Otti as a performing governor, Olaopa said that he appreciated him for the indescribable passion he had demonstrated in hosting the 2025 National Council of the Civil Service Commissions of the federation .

    “I must say that the interest and the labour of love is not misplaced. And with such a remarkable professional as chair of the Abia State CSC, the least we should do will be for the Council to enlist Abia State as one of the pilot partner-states in the implementation of the strategic plan which the FCSC just developed to inspire a national movement to transform the civil service commissions into hubs of HR professionalism and expert nodal point of HR advisory to governments in Nigeria”, he said.

    Olaopa said further that at a personal level, and as part of a natural desire to be familiar with his environment, he had tried to decode two brand emblems of Abia, which “are Umuahia_Ibeku and Abia, the God’s own state” .

    According to him, he is aware that these emblems do not just drop from the air as they have some grand narratives behind them “just as Oyo State, my state of origin, claims to be Pacesetter State because it has the fortune of many firsts: the UI, Liberty Stadium, WNTV/WNBC, Cocoa House, etc.”

    Earlier, Governor Otti spoke about his vision to reposition and professionalize the Abia State civil service so it is merit-based, accountable and performance cum value driven. He said his commitment to values and integrity informed his choice of Jerry as the chairman of the state civil service commission. Dr. Jerry according to him has a lot to lose if things go wrong with human resource and career management of Abia civil service.

    He explained how a merit system came to play in the selection of permanent secretaries, teachers and even judges in the state. As far as he is concerned if the best candidate comes from outside of Abia, the respect he has for excellence prevails, thus the Abia State Head of Service is from Edo State.

  • Remove barriers for youths, women in agribusiness, says Olaopa

    Remove barriers for youths, women in agribusiness, says Olaopa

    The Chairman of the Federal Civil Service Commission (FCSC), Prof. Tunji Olaopa, has listed some necessary measures to take in order to break the barriers to the participation of youths, women and other categories of citizens in agribusiness.

    Olaopa spoke on Monday in Abuja at a high-level dialogue of the African Development Bank (AfDB) on: Bridging the Gap-Access to Finance & Empowering Youth and Women for Agribusiness Success.

    In a goodwill, the FCSC chairman lauded AfDB’s unwavering commitment to removing the constraints against youth and women for more profitable and productive ventures in agribusiness.

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    He noted that the bank’s support had been phenomenal with the redoubled momentum injected by Dr. Akinwunmi Adesina during his tenure as President of the continental financial institution.

    According to him, the clear message of the AfDB to Nigeria, especially to the policy makers, is that meaningful strides in agribusiness expansion cannot be achieved without the dismantling of the systemic barriers that limit the capacity of young people and women from accessing finance, resources and knowledge.

    Olaopa noted that improvement in grants could help youths, women, and others to experiment with innovations and technologies.

    “If banks and financial institutions are, however, unwilling to extend facilities to this cohort given the risk involved, it is understandable. Policy intervention is, therefore, critical to de-risk lending to young entrepreneurs in agribusiness if ever the country will make reasonable progress in expanding their participation and the profitability of such ventures.

    “Youths also need mentorship by established agribusiness players as is the standard for growing startups anywhere in the world. Without significant incentives extended to such players, this sense will remain a pipe dream.

    “Equal access to land and market, as well as a deepened partnership among government, industry, civil society and development partners, for synergy, and to ensure a coordinated and effective response to systemic challenges being faced by the young people and women in agribusiness will be critical.”

  • Olaopa seeks reform of discipline systems in civil service

    Olaopa seeks reform of discipline systems in civil service

    The chairman of the Federal Civil Service Commission (FCSC), Prof. Tunji Olaopa, has urged a reform of discipline systems in the Federal Civil Service.

    Olaopa made the call in a keynote lecture he delivered at the maiden edition of the International Civil Service Conference organised by the office of the Head of the Civil Service of the Federation as part of the 2025 African Public Service Week which came to an end in Abuja yesterday.

    The professor of public administration who spoke on the theme: “Consequence Management in the Civil Service: Reforming Discipline and Grievance Systems, ” decried decline of discipline in the civil service.

    Clarifying some concepts, Olaopa explained Consequence Management as a “multifaceted and nuanced concept. In this conversation, however, the notion will be utilised in terms of its meaning in the context of public accountability. In this sense, Consequence Management implies that as civil servants we are liable and answerable for our actions, inactions and conducts.

    “As such, whatever we decide to do or not in the exercise of the power of the state has consequences. The sense in which consequence management for public management is more than answerability for our conduct.”

    He further defined consequence management as the use of penalties, sanctions as well as positive corrective measures, including motivations and incentives to deal with breaches and non-compliance with rules and regulations as  evidence of staff (in) discipline.

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    According to him, there is in place a comprehensive set of rules and codes of conduct that cover all areas of staff  actions in the governance codes and regulatory  instruments.

    To him, disciplinary measures are clearly defined for different staff members; and include ” warning, reprimand, withholding of salary, deferment of increment, interdiction, suspension, withholding of promotion and demotion.

    He condemned a situation where despite these well-spelt-out sanctions, the level  of staff indiscipline in the civil service remains worrisome.

    He therefore called for “deep-seated systemic overhaul, reinvention of first principles and code of ethics and of conduct, and the implementation of a cultural adjustment programme that is rooted in a value audit and mental remodeling “.

  • Why govt depends less on local research output, says Olaopa 

    Why govt depends less on local research output, says Olaopa 

    The Chairman of the Federal Civil Service Commission (FCSC), Prof. Tunji Olaopa, has explained why government depends less on the output of local researchers.

    According to Olaopa, it is probably because local research does not contain deep and practical content that solves the specific problems of government .

    The professor of public administration spoke yesterday when the Director General of the Nigerian Institute for Social and Economic Research ( NISER), Prof. Antonia Simbine visited in his office in Abuja.

    To Olaopa, the interface between the policy space and research industry needs a “recalibration with a significant dose of strategic communication which requires a lot of research evangelists with the essential research elite and the public intellectuals and the press.”

    He noted that NISER was deployed by policy experts to create seminal conversations to set the tone for development .

    But he lamented that he had observed at a personal level and based on his “experience of over three decades and the significant expertise that is built in the course of my working on international development projects, and much later when I rose to senior positions in the civil service, that each time that I led major development projects or policy design works that required deep analytics, our most reliable allies were the foreign development agencies, who alone appreciate the range of expertise and knowledge that such efforts require and are ever willing to fund them.”

    He said until lately when some foundations were rising up to the challenge, “the unfortunate reality in the policy space was that local capacities and institutional capabilities of our research institutions, think tanks, and experts have not been systematically built and harnessed , thereby making our experts’ output to be gradually irrelevant and consigned to publication and for individual promotion and professional development and not as input into the public policy making process.”

    He  lamented that the research

  • A reading list for public servants and reform managers

    A reading list for public servants and reform managers

    • By Tunji Olaopa

    Since its inauguration many decades ago, public administration has generated a permanent discursive framework that ensures that it has the theoretical and practical contents to sustain the professionalism and efficiency that the public service requires to complement the state everywhere. This becomes even more critical given that the democratic imperative keeps articulating and aggregating the significant political preferences of a citizenry that knows what it wants from a leadership and its administrative apparatuses. This therefore means that for public administration to fully and adequately complement the democratic imperative—for the public service to optimally aid democratic governance in any state—the public administrative discourse must always be in full swing to ensure it is not outstripped by the discourse on democracy.

    This, I suspect, is not the real challenge. This is because the public administration discourse has remained fundamentally fecund in terms of its inner dynamics of responding to the challenges that confront public administration and the public service over the decades. From Max Weber to Woodrow Wilson, and from the new public management (NPM) to the new governance theory, public administration has kept up with the changing dynamics of the times that enables it to overcome critical hindrances and challenges from the first to the fourth industrial revolutions to the transformation of the nature of the state, and from artificial intelligences to the new normal instigated by the COVID-19 pandemic and the polycrises that have engulfed the world.

    The real challenge, I think, derives from the capacity of public servants to keep up their intelligence quotient with the vast array of discourses that public administration throws up. The twenty-first century demands a public servant that is knowledgeable, intelligent, adaptable and a transformative leader with the preemptive capacity to articulate a vision, design a strategy and get things done. This challenge to the intelligent quotient of the public servant, like most issues, is again more crucial once we begin to speak about the postcolonial public servant caught within the dysfunctional grip of a postcolonial public service like Nigeria’s. This puts a double bind on such a public servant to do more in order to be able to live up to the national and global expectations of a twenty-first century public servant charged with the fundamental responsibility of crafting and implementing public policies with the tools of modern decision science.

    One significant way, and a most difficult one at that, by which a postcolonial public servant and public manager in a country like Nigeria can keep abreast of the public administration discourse and the challenges of remaining effective sufficiently to man the new public service is to have an up-to-date reading list of books that embody the trajectories of the challenges, triumphs and directions of the public administration apparatuses, especially within a specific context. What I want to do within the limited space of this piece is to outline a few critical books that speak to how far public administration and the public service have advanced. And the methodology is to combine books that provide both a global and national perspectives. This speaks to the necessity of inserting a public manager within a global-local context of operation that ensures that such a public manager can think globally and act locally with the discursive resources garnered from such critical intellectual and theoretical-practical resources.

    The first book on my list is Zeger van der Wal’s The 21st Century Public Manager (2017). The book is fundamental because it is sufficiently situated in a time that captures the fundamental challenges of public administration in times of crisis (except that it is three years shy of one of the most fundamental challenges to humanity and public administration, the COVID-19 pandemic). However, the book recognizes that we live in a VUCA—volatile, uncertain, complex and ambiguous—time; a VUCA environment that that was aggravated by the pandemic and polycrisis the world, and public administration, is currently confronting.  The author was motivated to write a book that demonstrates that “public administration matters.” It is a book that was “hands-on, actor-driven, and speaking to the daily life of public managers who often operate in tough circumstances.” And with the book, the author meant to “speak to (aspiring) public managers across the globe. A book that would take their issues, pains, and challenges but also their optimism, clever solutions, and coping mechanisms as a starting point…. A book, above all, that would take senior practitioners seriously by providing them with examples, perspectives, and strategies grounded in the latest research evidence and best practices while being accessible and actor-driven at the same time. A book, lastly, that would be relevant and timely to public managers in the developing as well as the developed world, in the West and the non-West.”

    In chapter four, van der Wal enumerates what he calls the “seven clusters of demands, dilemmas and opportunities” that public managers need to think through to operate optimally within the VUCA administrative environment. The first demand is that of “managing stakeholder multiplicity.”

    The new governance space now carries the burden of a multitude of stakeholders with diverse and often ambiguous demands, attitudes and styles. The dilemma is how to design and deliver a coherent administrative and managerial vision to such a diverse audience. The opportunity however derives from the benefits of leveraging the unlimited channels and supports that come from such diverse audiences to push through policy goals. The second demand is “Managing authority turbulence.” This implies that an average public manager is caught within an authority matrix that limits her capacity to utilize her formal power to enact critical decisions. The dilemma for the public manager is that of how to demonstrate collaborative capacity, even with those lacking the requisite skills while still holding on to critical authority. And yet, there is the opportunity of shared accountability that comes from the collective ownership of policies and programmes. The third demand for the twenty-first century public manager is “managing the new work(force)”. The public manager is confronted with the changing nature of work itself, and with an emergent workforce that incorporates new workforce, new worldviews and new generations, from Gen Z to Generation Alpha. This new workforce consists of a young, educated, knowledgeable, tech-savvy and assertive citizenry with a mind of its own. The dilemma is that of how to accommodate this new idea of work(force) while pushing it efficiently to achieve service delivery. The opportunity comes from the ability to remove bureaucratic constraints while achieving performance and productivity.

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    The fourth demand is that of “managing innovation forces.” Innovation forces are the critical resources, especially innovative technologies, that a public manager requires to keep the public service system as optimal and efficient as possible. The challenge however is that of being as innovative and entrepreneurial as possible within the ambit of budgetary limitations and ambiguous expectations from the politicians and the public. The opportunity that faces the public manager is that of experimenting with newer and developing innovation to achieve effective policies. The fifth demand is “managing ethical complexities.” Public administration is now embroiled within a global ethical governance framework that is enhanced by digital technologies and the need for accountability and transparency. The public manager therefore faces pressure from politicians, citizens, global innovations, and so on. The challenge is that of how to manage the public service ethically while facing enormous scrutiny from multiple publics with competing value sets. The opportunity comes from leading ethically in ways that achieve bureaucratic legitimacy for the state. The sixth demand comes from “managing short versus long time horizons.” This situates the public manager within the need to respond to the need for short-term goals by politicians and long-term planning for overall institutional resilience. The opportunity is that of deploying scenario-building techniques and technologies to anticipate future challenges. The last demand is “managing cross-sectoral collaboration.” This is demanded by the new governance space that involves new and multiple stakeholders and non-state actors. The public manager needs to mediate this space to achieve extensive buy-in and ownership of ideas and policies, generate financial assistances and expertise, and tap into innovative ideas. The dilemma is how to balance this partnership while managing trust and power relations.

    In Reinventing Government: How the Entrepreneurial Spirit is Transforming the Public Sector (1992), David Osborne and Teed Gaebler make the critical case that government can follow the logic of performance that have transformed capitalist corporation into performing better and achieving more efficient productivity result. And to make government work more efficiently and productively, the authors argue that government needs to be reinvented through the sweeping away of all bureaucratic bottlenecks that had made government too cumbersome to achieve democratic governance. An entrepreneurial government, as they call it, envisions some broad social goals and objectives, put in place performance management systems that strategize about these objectives, and employ people to sign performance contract to achieve the goals. Osborne and Gaebler envision the responsibility of government as that of steering and not rowing; government’s responsibility is not to deliver services, but to articulate strategies that will enable the service delivery function to be outsourced to private contractors. Reinventing Government follows up on the managerial revolution brought about by the new public management and the objective of making government more flexible, lean and effective for the sake of performance. It demands that the public manager must be more than a thermostatic administrator who is merely gauging the institutional temperature of the public service. She must be more of a leader; a manager who anticipate challenges and coaxes the public service into more entrepreneurial and innovative performances.

    In the 2007 book, The End of Government…As We Know It: Making Public Policy Work, Elaine Kamarck takes on the thread of the need to rethink how government business should be pursued for better result. The end of government as we know it is the end of the idea of government circumscribed by a bureaucracy that encumbers government from performing. It is the end of the traditional Weberian framework of government and its deadweights of hierarchies and red tapes. In the post-bureaucratic state, argues Kamarck, government needs to get tools that will facilitate the right connection between policy design and implementation. These tools are categorized into three: reinvented government, government by network and government by market. All three are meant to get the public sector to work in ways that involve externalities and outsourcing modalities that enable government to achieve efficient performance. In its 2011 publication, The Future of Government, the World Economic Forum provides more recent contents that sum the institutional reform objective of bringing the idea of government up to the requirement of the twenty-first century. What the managerial revolution demands is that government must be FAST—flatter, agile, streamlined and tech-enabled. The traditional structure of the bureaucracy, being rigid, inward-looking and founded on outdated competencies, must be modernized in ways that make it more collaborative, transparent, flexible and participatory. In other words, government and its public service must reflect the demands articulated by van der Wal in The 21st Century Public Manager.

    The key issue that links all the preceding publication is that of public value that the new public service must create as a response to citizens’ informed demands. This is the focus of Mark H. Moore’s Creating Public Value (1995). In the book, Moore “sets out a philosophy of public management—an idea of what we citizens should expect of public managers, the ethical responsibilities they assume in taking offices, and what constitutes virtue in the execution of their offices.” Within the new managerial imagination, the public manager is more than an administrator who is supposed to look downward in terms of “the reliable control of organizational operations; she is rather meant to look outwards “towards the achievements of valuable results” or upwards “towards renegotiated policy mandates.” A public manager therefore becomes an explorer who is concerned with discovering, defining and producing public value.

    These preceding books and publications sum up the global dimension of the materials that ground the postcolonial public managers and the public servants, especially within the Nigerian public service system, within the demands of public administration as a universal endeavor concerned with what the government does and the paradigms, trajectories of discourses and methodologies by which government can become more efficient and more productive. However, this global managerial imagination must be reckoned within the context of the of the inherited public service system Britain bequeathed to Nigeria. In my inaugural lecture, Big Bad Bureaucracy: Reinventing the Bureaucracy as a New Public Service in Nigeria (2018), I took all these preceding books, as well as my many years as a critical insider in the dysfunctional pubic service system in Nigeria seriously. The publication therefore becomes a critical leeway into how the Nigerian civil service system, founded on the traditional Weberian institution, works in stimulating what I have called bureau-pathologies that have compromised the search for a workable developmental state in Nigeria, post-independence. And how an insider perspective could enable a proper understanding of what ails the system, what needed to be done and how to go about reinventing the government from an approach that is not just universal, like Osborne and Gaebler’s, or Kamarck’s or Moore’s; but one that is rooted in contextual administrative dynamics. This provides a situational context by which public managers in Nigeria could begin to relate to what these non-Nigerian administrative theorists are saying about the nature of government and the reinvented mandates of the public manager.

    This therefore makes even more fundamental the administrative memoir as a cogent introduction to how Nigerian public managers and public servants navigated the dysfunctionality of the postcolonial system while striving for a more efficient and optimal public service that will instigate developmental planning and democratic governance. Two of such memoirs are crucial, in my reckoning: Chief Simeon Adebo’s Our Unforgettable Years (1984) and Tunji Olaopa’s The Unending Quest for Reform (2023). Simeon Adebo represents a critical administrative figure in the emergence and consolidation of the public service and public administration discourse in Nigeria. He was one of the founding pioneers that ushered in what has been called the golden age of public administration in Nigeria. Indeed, his administrative commitment in the old western region led to the formulation of the Awolowo-Adebo paradigm of the politics-administration dichotomy, one of the defining dichotomies around which public administration emerged. Adebo’s public service reform efforts constitute a key framework for rethinking the institutional rehabilitating and reinvention of the civil service system in Nigeria.  On the other hand, The Unending Quest for Reform articulates a challenging reaction to the bureau-pathologies that ate up the civil service system after the pioneering efforts of Adebo and his cohorts unfortunately went into critical debilitation. The Unending Quest for Reform serves the function of outlining what I consider a philosophy of institutional reform founded on many years of not only participating in the dysfunction of the civil service system, but also researching its root causes and administrative and political trajectories from pre-independence to date.

    I am recommending these books—of course there are more—as the first level of challenging the intellectual acumen of any public manager who is willing to place herself within the VUCA and postcolonial environments of the public service in Nigeria, and dare to be critical sufficiently to become a significant part of the reinvention of the new public service as a world class institution for making democratic governance productive for Nigerians. It is best to end this reflection about public administration discourse and the books public servants could start reading with Pablo Neruda, the Chilean poet-diplomat and politician: “The books that help you most are those which make you think that most. The hardest way of learning is that of easy reading; but a great book that comes from a great thinker is a ship of thought, deep freighted with truth and beauty.”

    • Olaopa is a Professor of Public Administration & Chairman, Federal Civil Service Commission, Abuja