By Abdulrasheed Olokoto
Globally, there exists a stereotype that nothing in Africa runs on time, not even her schedules. The phrase “African time” has long been associated with a cultural disregard for punctuality, painting Africans as habitually fond of lateness. In contrast, Western societies are often described as being more time-conscious with zero tolerance towards disregard for punctuality.
However, it is important to establish that Africa, at her core, is not opposed to punctuality or time management. In fact, many African traditions deeply place significant value on time, describing it as a resource that must be judiciously utilized.
In Yoruba land, for example, time is always described as a golden opportunity which must be grabbed, for whosoever misses, it can never be retrieved. In essence, there are many Yoruba proverbs and wise sayings on time management, such as “Akoko o duro de enikan” which means that time does not wait for anyone, “Oju ọjọ ose muso lokun” which clearly means that the weather (a specific time) cannot be tied, and that “Igba ara lan bura” which clearly means that everything needs to be done in its own time, and so on.
Similarly, the Igbo proverb “Oge adighi eche mmadu”, which literally means that time and tide waits for nobody, also emphasizes the significance of time consciousness. Conclusively, all these sayings show how Africa traditions value time and its management.
Some African scholars have even argued that the term “African time” is a colonial remnant intended to berate the African societies. Yet, in practice, many Africans today contribute to the normalization of lateness.
For example, in Ghana, it is often expected that events will not start on time. This has led to the popular joke that GMT no longer stands for Greenwich Mean Time but rather “Ghana Maybe Time.”
In our tertiary institutions, including the University of Ibadan, the pattern persists. A striking example of disregard for punctuality is the Students’ Representative Council, which has, time without a number, held its legislative sittings hours after the stipulated schedules.
Also, some university lectures rarely begin as scheduled. Others are canceled due to the habitual lateness of some lecturers. This uncalled-for trend has, unfortunately, trickled down to students, who begin to see tardiness as normal.
It’s not just attendees who are guilty. Organizers often delay logistics and planning under the assumption that “no one comes on time.” This creates a cycle of mutual disrespect and inefficiency.
Programs scheduled to begin at 9:00 AM may not start until several hours later. This, of course, is a blatant disrespect to the attendees who have made determined efforts to arrive at an event on time.
In the broader context, this kind of habitual lateness contributes to the negative international image of Africa and perhaps hinders her development.
It is high time we changed this narrative. To overcome this cultural norm, all hands must be on the desk. Everyone involved in time-based activities, including students, lecturers, event organizers, and attendees must commit to time discipline. Punctuality is not only a personal virtue, it is a collective responsibility that reflects a society’s readiness for growth and progress.
While it is true that poor infrastructure, traffic congestion, bad roads, and unreliable public transportation can hinder punctuality, they should not be excuses for our perpetual, unrepentant disregard for timeliness.
Africans, especially the youth persons and student communities, must lead the change. Time consciousness should be a lifestyle. Lateness must no longer be excused as a cultural norm. We need to embrace time discipline, not just as a practice, but as a path towards respect, responsibility, and tangible development for our continent.
