By Comrade Sanusi A. S. Maikudi, FNIM
I read with keen interest the thoughtful piece by Engr. Bello Gwarzo Abdullahi titled “The Futility of Political Godfatherism.” He rightly highlighted how this corrosive practice continues to undermine our democracy and distort leadership recruitment in Nigeria. His essay is a timely reminder of the dangers of allowing self-styled “kingmakers” to hold the political process hostage.
Yet, to grasp the persistence of godfatherism, one must step back and look at the broader canvas of Third World politics. Unlike in mature democracies where ideology, policy debates, and competing visions of society drive political contestation, politics in Nigeria and similar societies is largely driven by prebendalism.
Here, public office is viewed as a #prebend a means of distributing resources, favours, and patronage to kin, clients, and ethnic or religious constituencies. This system, rooted in primordial contradictions of ethnicity, religion, and regional rivalries, overshadows genuine institutional development and sustains patron–client politics.
In this environment, godfatherism is not an accident; it is a symptom of a deeper disease. Godfathers thrive because they embody the patronage system. They bankroll candidates, guarantee ethnic or factional solidarity, and in return expect unfettered access to state resources. What Engr. Gwarzo rightly condemns as godfatherism is, in truth, one visible arm of prebendal politics.
To be fair, politics everywhere has its power brokers, lobbies, and advocacy networks. In the United States, Europe, or even Asia, there are interest groups that shape policy outcomes and sometimes influence who gets elected. The difference, however, lies in motives and motivations. Some of these groups operate on noble ideals by advancing human rights, environmental justice, labour protections, or social equity. Others pursue selfish goals such as corporate profiteering, sectarian entrenchment, or narrow elite interests.
Is this a good fit case study?
The Nigerian variety of political godfatherism falls squarely in the second category: inordinate, selfish, and corrosive. It undermines democracy by imposing leaders, silencing internal party competition, and prioritizing loyalty over competence. It alienates citizens and reduces governance to a private bargain between patrons and protégés.
But there is an even wider reality that cannot be ignored: most Third World nation-states still operate under the heavy influence of neo-colonial frameworks. Their political and economic systems remain tied to the interests of their erstwhile colonial masters, leaving them vulnerable to both external manipulation and internal elite capture. Thus, many governments and leaders function not as free agents of their people, but within the orbit of internal and external cabals. Only through total liberation and emancipation can these societies free themselves from the double bondage of prebendal politics at home and neo-colonial influence abroad.
Against this backdrop, genuine democracy offers a better alternative. It is not prebendal and cannot thrive on primordial allegiances. It is politics of principles, anchored on:
Service delivery, where government exists to tangibly improve lives.
Human rights, where every citizen’s dignity is safeguarded.
Social justice, where fairness and equality define governance.
Good governance, built on accountability, transparency, and rule of law.
Sustainable development, where today’s policies secure tomorrow’s future.
People’s welfare and progress, where the citizen is at the centre of politics.
For this vision to take root, citizens and voters must reclaim ownership of the democratic process. The ballot must not be for sale. Nigerians must learn to resist the biddings of the highest bidders and reject the allure of palliatives no matter how enticing. True democracy cannot survive when the collective destiny of a people is mortgaged for temporary handouts.
Until Nigeria and similar societies transition from prebendal and neo-colonial politics to this higher model of democracy, godfatherism will continue to mutate into new forms whenever challenged. The task before us is clear: to move from politics of godfathers to politics of principles, from patronage to service, from primordial divisions to citizenship-based solidarity, and from external dependence to true self-determination.
That is the road to genuine democracy, liberation, and national transformation.
The author, an active citizen, is of the Network for Justice, Kaduna
