Over the past 200 years, rival political camps in southwest Nigeria have offered competing ideas of good governance. The Yoruba progressive tradition emphasises an epistemic approach to governance, embodied in the Yoruba concept of olaju (civilisation or development) and the figure of Chief Obafemi Awolowo. More populist challengers have long countered this elitist approach with a more socially embedded offering, emphasising closeness and connection between leaders and followers, and material exchange. This second populist tradition has been associated with the more nefarious aspects of Nigerian politics, from the distribution of patronage to the dominance of ‘godfather’ figures. This chapter adds nuance to debates about godfather politics, with analysis of key figures in Oyo state politics. By 2011, a new generation of politicians in the progressive tradition, led by newly elected Governor Abiola Ajimobi, repudiated the amala politics associated with the region’s godfathers and affirmed donor-originated ideas of good governance. In tracing how assorted politicians in Yorubaland have sought to honour the epistemic, social and material elements of governance, this chapter concludes that we should be sceptical of any claim to a monopoly on good governance.

This chapter attempts to “study some of the many intersections between narratives and politics.” The human life or experience is seen as a story, a compilation of narratives that explain our realities. Similarly, politics, the apogee of any society, designed to establish and maintain it, is a “human narrative,” independent, and can be comprehended in relation to other aspects of the society. To expound on the theme of “collective action,” the chapter answers three questions: how people come together for a common goal; why enforcers of collective actions turn to stories; and the significance of storytelling in triggering a collective action. The chapter finds answers in “affinity” (feeling of oneness, proximity, and brotherhood) and “solidarity” (feeling of a common goal). The chapter broaches the issue of the inhibition to narrative politics — the “perceived reliance on imperial system of knowledge,” as well as its emancipation — “the elevation of repressed narratives.” In addition, through the author’s personal experiences, encounters, and references to scholarship, he mirrors some African narratives, especially the Yoruba and their importance in spurring positive change.

The chapter begins with the concept of satire for the reader’s understanding of its broad and deep meaning and its significance. It proceeds to show the methodology of satire, which is to “highlight” and “ridicule” an act of folly to effect change in an individual, group, or society behind the act. It does this using figurative tools such as humor, hyperbole, irony, or sarcasm. In context, the chapter examines the use of satire and satirical expressions in works to mirror the African society. Importantly, the chapter notes that for satire to be birthed, there must be a set societal standard by which the subject’s action is measured against that which has been breached. While “morality is often the end goal of tales, parables, proverbs, etc., for satire, the concern goes above morality to include public interest.” The chapter finds satire in “songs of abuses,” which is very prominent among the Yoruba. These songs are often sung or performed when people are deemed to have fallen short of societal set standards. Or when criminals such as murderers, thieves, witches, and other extreme violators of social conduct are caught and especially exposed.

This chapter explores cultural themes in Africa with “narrative politics” and its cultural values central to the discourse. In expounding “narrative,” the chapter brings to the fore its two most potent modes (literature and history), which reflect reality but are different in their modus operandi – through imagination (creativity) and verifiable facts. Written beautifully and with references, this chapter blurs the contrast between the two “narrative devices” and focuses instead on espousing their working togetherness. This is because a co-adoption of both in the narrative adds creativity to facts presentation, which thus makes it interesting to read and sustain readers’ interest just as their Yoruba derivative, Alo and Itan, is often a mixture of both.

The chapter also asserts the importance of autoethnography and how through personal experience and identity, the society’s “collective consciousness” is exhibited and manifested. Also, there are references made to the cultural relevance and implication of “time and season,” “taboos and superstitions,” “greetings and reverence,” as well as “namings and places” in Yorubaland.