GOOD GOVERNANCE AND GODFATHER CHALLENGE IN NIGERIA POLITICS,

THE EDO STATE EXPERIENCE

 CHAPTER ONE

INTRODUCTION

1.1 Background of the Study

The concept of godfatherism is synonymous to intermediary, mentoring, benevolence, and

support and sponsoring. In a political setting, the concept is an ideology that is championed on

the belief that certain individuals possess considerable means to unilaterally determine who get a

party’s ticket to run for an election and who wins in the electoral contest. Gambo (2009)

contends that godfathers are men who have the ‘power’ and influence to decide both who get

nominated to context elections and who wins in the election. In this sense, Godfatherism means

office seekers getting connected to an individual who is believed to have the ability to deliver a

desired outcome in an electoral contest. It is the tradition for looking for a political father to help

promote one’s political aspiration. Bassey and Enetak (2008) conceptualized godfatherism to

connote the power and influence of people who are politically relevant in deciding who gets

nominated to contest elections and who eventually wins the election. Godfathers are highly

politically mobile and can sway political support to the political party and/or candidate behind

209 which they throw their political weight. Those that play godfatherism are known as

godfathers while those who benefit from their benevolence are known as godsons. The advent of

godfatherism in the Nigerian partisan politics dates back to the First Republic when leaders of

the three major political parties (Northern Peoples Congress (NPC), Action Group (AG) and

National Congress of Nigerian Citizens (NCNC) carefully and meticulously cultivated godsons

that they were convinced would advance the well being of the citizens. According to Uzoamaka

(2010), Ahmadu Bello of NPC, Nnamdi Azikiwe of the NCNC and Obafemi Awolowo of the

AG were motivated to do so not to use godsons as surrogates to promote parochial interests, but
to promote the developmental aspirations of the people. Unlike the present crop of political

godfathers, the first generation godfathers were essentially benevolent and progressive because

they did not abuse their status as godfathers by imposing frivolous demands on their godsons as

it is the case today. Literally godfathers are seen in Nigeria to be men who have the power

personally to determine both who get nominated to contest elections and who wins in a state.

Those who get employed in the Bureaucracy and those who get robust postings and

deployments. There is no gainsaying that godfatherism is firmly established in all the scepter of

Nigeria politics and bureaucracy. It has now come to be a guiding principle in contemporary

Nigeria.

In Nigeria today, the activities of godfathers have been on the increase and it is a very sad irony

that a country like Nigeria through which trillions of petroleum dollars have passed since the

70’s have the most miserable infrastructures, medical services, educational system and standards.

The worst are unemployment, deplorable roads and non-existent transportation system. The

living standard of the average Nigerians does not reflect the oil wealth of the country. The

country is quite below in the world’s poverty marginal index because as at 2005, 70.8 percent of

the population was estimated to be living below poverty line of $1 per day (UN Human

Development Report, 1990-2005).

The above-mentioned crises and the problems of confidence in our political system offer an

opportunity for advocates of new ideas. The barriers to true democratic participation in the

political process are serious, landscaping and deeply ingrained. To the extent that our system of

political democracy “works” in most instances it works, only for a very small group of the

citizenry the “godfathers” (Ikejiani: 2006). Godfather in this sense means, that man who has

enormous resources at his disposal with little or no credibility, while godfatherism is the process
by which an individual establishes links with a given institutional hierarchy in the expectation of

favoured treatment.

In Nigeria today, money has become the medium of political participation. A group of wealthy

individuals (otherwise known as godfathers) has taken hold of our politics and administration

and as a result, we are faced with what can be described as money-based politics and

administration, thereby resulting to money -biased policies. It is the individuals and interest

groups with money that invest in political office holders and use their money to gain access to

elected officials who wield so much power in our politics and administration today.

Over the years, while attention was diverted to the power and influence of the elected officials,

the role played by individuals, group sponsors, and godfathers have received insufficient

attention until recently.

A study by Ohiole & Ojo (2016:11), disclosed that democracy in Nigeria has not been fully

established and the phenomenon of godfatherism has endangered democratic process and the

socio-economic lives of the citizenry. Political godfathers is a condition in Nigerian political

process influencing against the democratic establishment in order to satisfy their selfish interest

they are even ready to manipulate the democratic body and its mode of operations, by

overpowering public office holders like the governor and council chairman to dance to their tone.

The activities of these political fighters have deprived the people of voting for their ideal

applicants as their leader. This has directly affected the political arrangement and the national

economy of the nation. However, Nigeria with a projected population of 196,651,048 and one of

the largest nation in Africa blessed with human and material resources, is by far the most

populated nation in Africa (Ali, Zakuan, and Ahmad, 2018 & UNDESA, 2018). It has three tiers
of government structure these include federal, state, and local government. With six geopolitical

zones across the nation. Nigeria comprises 36 states and Abuja. It also has 774 local government,

and federal capital territory (Ahmed & Shehu, 2014). With all these features yet Nigeria is

characterizing with politics of godfatherism since independence this is as a result of the majority

and minority domination and poverty that was artificially created by the politicians among the

citizens to subjugate them to lower class. Political godfatherism in its simplest form can be

generally seen as a practice which involves the sustenance of a kind of social and political

relations in which the inferior looks onto the superior for the dissemination and self-actualization

of firm roles, desires and connections which unite both together or in which both have equal pole

but with the greater influence of what the inferior gets in the process (Majekodunmi, 2013:71).

1.2 Statement of the Problem

Politics of godfatherism and regionalism has featured prominently in the political history of

independent Nigeria. The problems arising from godfatherism are myriad and it is one of the

greatest glitches facing the Nigerian political system. The problem is such that the god-son

oftentimes is a stooge of the godfather “and he that pays the piper dictates the tune (Edigin,

2010:174)”. The failure of the god-son to meet the demands of the god-father is often punished

with impeachments or denial of re-election. He also observed that with the return to democratic

rule in 1999, the country witnessed a heightened tempo in the politics of godfatherism, which has

affected the socioeconomic and political development of the country.

The power, influence, and incumbency have created a serious problem between the contestants

and the electorates, and by extension has affected the socio-economic development of the nation.

This is because most of the candidates dance to the tone of their godfathers not the general
populous. And it is the godfathers that are dictating the candidates what to do and not to do. This

problem of the dictatorship of the political fathers has created a wide gap between the contestants

and the electorates. It is understood that all the positions won or appointed because of the

influence of godfathers cannot yield positive development. Because the political godfathers

asked contestants or appointee to sign a treaty to ensure that they agree with all the promises that

they had entered with the godfathers. However, (Gideons, 2010; Ohiole & Ojo, 2016:2) noted

that the contestant makes sure that all the money spends on he/she during the election were paid

fully with interests. This led to a political crisis between the aspirants and the godfathers, by

extension between the citizens in the states. This political crisis has created a wide vacuum

between the godsons and the godfather.

Godfatherism in Nigerian politics and administration has skewed our national priorities and the

outcome of legislative decisions, and more also, it has made the National Assembly less

representative and less responsive to the yearnings and aspirations of Nigerians. The ordinary

voters with ballots to give rather than money, are powerless and most times disenfranchised due

to the activities of godfatherism. Another problem is that godfatherism, controls the outcome of

our public elections, thereby otiosifying the entire democratization process. All these have

resulted in the huge looting and wastage of the financial resource of Nigeria and Nigerians.

No study has examined godfatherism in connection with good governance in Nigerian politics.

Moreover, there is a lack of empirical data on the Edo experience. This study therefore sought to

fill this gap.

1.3 Objectives of the Study

The main objective of this study is to assess the relationship between good governance and

godfatherism challenge in Edo State. Specific objectives include;

i. To examine the relationship between godfatherism and good governance in Edo State.

ii. To determine how godfatherism has impacted governance in Edo State over the years

1.4 Research Questions

i. Is there a significant relationship between godfatherism and good governance in Edo

State?

ii. How has godfatherism impacted governance in Edo State over the years?

1.5 Research Hypotheses

H01: There is no significant relationship between godfatherism and good governance in

Edo State.

H02: Godfatherism has not had any significant impact on governance in Edo State over

the years

1.6 Significance of the Study

The findings will provide useful information on the relationship between godfatherism and good

governance in Nigeria. Moreover, no such study has been done in Edo State. This study will be

of immense benefit to other researchers who intend to know more on this study and can also be

used by non-researchers to build more on their research work. This study contributes to

knowledge and could serve as a guide for other study.

1.7 Scope of the Study

This study is to assess the relationship between good governance and godfatherism challenge in

Edo State.

1.8 Limitations of the study

The demanding schedule of respondents at work made it very difficult getting the respondents to

participate in the survey. As a result, retrieving copies of questionnaire in timely fashion was

very challenging. Also, the researcher is a student and therefore has limited time as well as

resources in covering extensive literature available in conducting this research. Information

provided by the researcher may not hold true for all businesses or organizations but is restricted

to the selected organization used as a study in this research especially in the locality where this

study is being conducted. Finally, the researcher is restricted only to the evidence provided by

the participants in the research and therefore cannot determine the reliability and accuracy of the

information provided.

Financial constraint: Insufficient fund tends to impede the efficiency of the researcher in

sourcing for the relevant materials, literature or information and in the process of data collection

(internet, questionnaire and interview).

Time constraint: The researcher will simultaneously engage in this study with other academic

work. This consequently will cut down on the time devoted for the research work.

1.9 Definition of Terms

Godfather: Godfather is that man who has enormous resources at his disposal with little or no

credibility, he wants the rostrum of social leadership, wielding the weapon of wealth with his

awesome financial influence, and he assumes some vapor-coated charisma.

Politics: Politics is the set of activities that are associated with making decisions in groups, or

other forms of power relations between individuals, such as the distribution of resources or

status. The branch of social science that studies politics is referred to as political science.

Governance: Governance can be defined as: “The system by which entities are directed and

controlled. It is concerned with structure and processes for decision making, accountability,

control and behaviour at the top of an entity.

REFERENCES

Ahmed, M., & Shehu, M. I. (2014). Democracy and Its Adoption in Nigeria : Western Liberal or

Indigenous Option, 5, 63–68.

Ali, A. M., Zakuan, A. A. U. A., & Mohammad, B. Z. (2018). Northern Nigerian Women

Participation in Trade Union Movement: Impediments and Solutions. Journal of

Humanities and Cultures Studies R&D, 4. Retrieved from https://www.jsrd-

humanities.com

Bassey,N and Edet, E (2008) Godfatherism and good governance in Nigeria: An appraisal of

Nigeria’s fourth republic, Journal of Social and Policy Issues, 5(3) 120-130

Edigin, L. U. (2010). Political conflicts and godfatherism in Nigeria : a focus on the fourth

republic. An International Multi-Disciplinary Journal, Ethiopia, 4(17), 174–186.

https://doi.org/10.1002/aic.11132

Edigin, L. U. (2010). Political conflicts and godfatherism in Nigeria : a focus on the fourth

republic. An International Multi-Disciplinary Journal, Ethiopia, 4(17), 174–186.

https://doi.org/10.1002/aic.11132

Gambo, A (2009) Godfatherism:Menace to democracy, Journal of Social Studies, 1(1) 25-33

Gideons, A. A. (2010). The Political Economy & Development in Africa, Makurdi: Destiny

Ventures.

Ikejiani, C. M. (2006), Defining the Role of Professional and Business Women Stakeholders in

Nation Building, Conference organized by South Saharan Social Development

 Organization and fit Consult Limited at the Conference Hall of the National Museum,

Enugu

Majekodunmi, A. (2013). Godfatherism and Political Conflicts in Nigeria: The Fourth Republic

in Perspective. International Journal of Management and Social Sciences Research, 2(7),

70–75.

Ohiole, K., & Ojo, S. (2016). Political Godfatherism and Democratic Consolidation in Nigeria :

Empirical Evidence From Oyo State and Kwara State. Arabian Journal of Business and

Management Review, 5(8), 1– 12

UNDESA. (2018). United Nations Department of Economic and Social Affairs: Population

Division; Countrymeters.

Uzoamaka, G (2010) The role of Government in poverty reduction, Journal of Political Science,

1(2) 33-41
 CHAPTER TWO
LITERATURE REVIEW
2.1 INTRODUCTION
This chapter gives an insight into various studies conducted by outstanding researchers, as well

as explained terminologies with regards to assess the relationship between good governance and

godfatherism challenge in Edo State. The chapter also gives a resume of the history and present

status of the problem delineated by a concise review of previous studies into closely related

problems.

2.2 CONCEPTUAL FRAMEWORK

Godfather

(a) Godfather is that man who has enormous resources at his disposal with little or no

credibility, he wants the rostrum of social leadership, wielding the weapon of wealth with his

awesome financial influence, and he assumes some vapor-coated charisma. The type that nudges

the larger majority of society to him, not because of so much belief in his person or ideas, but

more because of the immediate pecuniary benefits that rewards such fellowship. Persons in this

category of godfathers in Nigeria include: Lamidi Adedibu, Chris Uba, Tony Anenih, Olusola

Saraki, Olusegun Obasanjo, amongst others.

(b) On the other hand, godfather is that man who has enormous goodwill and respect of the

people, so much that his belief system represents those of his people. Wherever he points,

people follow. His leadership attribute endears him to his people (Odivwri p1). Persons in this

category of godfathers in Nigeria includes; Late Chief Obafemi Awolowo, Late Mallam Aminu

Kano, Late Dr. Nnamdi Azikiwe, Dr. Samuel Ogbemudia (before he expired), Jim Nwobodo

(before he expired) amongst others.

REASONS FOR GODFATHERISM IN NIGERIAN POLITICS AND

ADMINISTRATION

A lot of reasons have been advanced for the emergence of godfatherism in Nigerian politics and

administration. They include:

1. The Nigerian political and administrative aspirants on their own cannot attain their

political objectives, either because of weak financial standing or insufficient political

charisma.

2. Godfatherism in Nigerian politics and administration is inevitable because they oil the

wheel of the system and helps to give advantage to favoured protégés.

3. They have all the capabilities anchored on creating confusion and insecurity prior to,

during and after elections, so as to ensure the enthronement of their godsons.

4. They can make the state ungovernable through the use of thugs, thereby bringing

everybody, especially the politicians to their control or manipulation.

5. It should be noted that these godfathers are not mere-financiers of political

campaigns, rather they are individuals whose power stems not just from wealth, but

from their ability to deploy violence and corruption to manipulate national, state or

local political system in support of the politicians they sponsor

(http//hrw.org/reports/2007….)

NEGATIVE ACTS OF GODFATHERISM IN NIGERIAN POLITICS AND

ADMINISTRATION IN SOME PARTS OF THE COUNTRY

Anambra State Experience

Anambra is one of the oldest states in Nigeria and it was created in 1976 by the General Murtala

Mohammed’s Regime. The state has a total of 21 Local Government Council Areas with Awka
as the Capital, and Onitsha and Nnewi as the major commercial cities. The Governor of the

State, Dr. Chinwoke Mbadinuju sponsored by Chief Chris Uba was accused by almost

everybody through out his 4 years (1999-2003) administration of having done little or nothing in

the state, but rather he was said to be servicing an irrecoverable standing order payment to his

political bandits/godfathers led by Chief Chris Uba to a whooping sum of Naira monthly without

any certificate of job done to show for it (Okorode, 2004). It is interesting to note that, during the

administration of Mbadinuju, no major road was constructed in the state, there was no regular

payment of salaries and pensioners’ entitlements, water was a scarce commodity, schools were

all closed down for almost one calendar year, courts were not spared as they were equally closed

down. The entire work force of the state went on strike for an unprecedented period of time. All

the aforementioned were necessitated by acts of godfatherism in Anambra State as led by Chief

Chris Uba who held Mbadinuju’s administration hostage.

This was the state of affairs in Anambra State when another Governor Dr. Chris Ngige assumed

control of the State in 2003. On assumption of duty, he had a wide support from the market

women, traders, workers, students and the poor masses that saw and believed that Dr. Chris

Ngige was all out to salvage the State from the buccaneers and restore hope to the citizenry of

the State. However, It should be noted that before Dr. Ngige was ever nominated by the Peoples

Democratic Party (PDP) as its flag bearer in the 2003 Governorship Election in Anambra State,

he was made to sign certain contractual agreement with his godfather, Chief Chris Uba, and he

was also, equally made to take an oath and swear at a particular shrine in the state to be loyal to

the godfathers.

Chris Ngige, in his bid to make a name for himself, jettisoned the agreement between him and

his godfather (Chris Uba). The aftermath of this was that, he successfully revamped the
educational sector of the state. There was prompt payment of workers salaries and allowances,

and provision of affordable health care services. He was seen as a man who had come to salvage

the people rather than one who cares for himself, his immediate family and his godfathers. He

took the unquantifiable risk of rescuing the state from the powerful grips of those who wanted

the state to be perpetually enslaved by godfathers. Unfortunately, the cabal led by Chris Uba in

the state who do not want the growth and progress of the state were not comfortable with the

performances of Governor Chris Ngige. And thus, they saw Chris Ngige as a betrayer of trust,

who instead of meeting the contractual agreement between him and his godfathers by using the

state resources to service them and their cohorts, was busy carrying out developmental activities

in the state at the expense of the godfathers. Consequently, a coup was plotted against him, by

the self-acclaimed “greatest political godfather” Chris Uba who used the police led by an

Assistant Inspector General of Police (AIG) and Commander of Zone 9 of the Nigerian Police

Force, Mr. Raphael Ige to forcefully remove and abduct the elected Executive Governor Chris

Ngige of Anambra State. In addition to the abduction of the Governor, godfather Chris Uba and

his cohorts hired and mobilized thugs and some members of the National Union of Road

Transport Owners (NAURTO) to cause pandemonium and insecurity in the state, and in the

process, individuals’ goods and properties worth millions of Naira, government buildings and

properties in Awka the state capital and Onitsha the most commercial city in the state were

wantonly destroyed.

These acts of hooliganism and godfatherism in Anambra State culminated in the clarion call by

well-meaning Nigerians that all those who were involved in the abduction of the Governor Dr.

Chris Ngige and the destruction of private and public goods and properties should be brought to

justice. In the words of Dr. Orji Uzor Kalu of Abia State “Democracy is doomed in the country
if those involved in the abduction of Dr. Chris Ngige are not tried as coup plotters” (Okorode,

2004). Unfortunately, due to the relationship between President Olusegun Obasanjo and Chief

Chris Uba, these punishable acts of hooliganism and godfatherism were swept under the carpet,

thereby leaving Nigerian politics and administration worse off.

Oyo State Experience

Alhaji Lamidi Adebibu has been a strongman in Ibadan (Oyo State) politics since 1952, when he

was then a member of the Action Group (one of the earliest political parties established in

Nigeria). He has been on the forefront in championing political activities in the state, thereby

enthroning his godson’s into various political and administrative positions in the state. He

allegedly struck a hundred million Naira deal with Rashidi Ladoja and delivered promptly the

Oyo seat of government to Ladoja on a platter of gold (Okafor and Anyagafu, 2006). In the

words of Lamidi Adedibu “I put him there, so if I am demanding money, will it be wrong? Do I

need to ask for it before he gives it to me” (Tell Magazine, 2006:2). It should be noted here; that

the money he is asking for is the common wealth of the citizens of Oyo State.

Trouble however, started shortly after Rashidi Ladoja was sworn in as governor, where he

thought that he had paid his godfather for services rendered, the elder politician allegedly felt the

deal had just started and wanted more fish out of the pie, (Okafor and Anyagafu, 2006), and

Adedibu nominated thirteen commissioners out of the fourteen nominees being proposed by the

governor. At this stage, Ladoja was no longer in anyway ready to service his godfather from the

state resources (fund) and as a result of this, the troubled water was stirred and a battle line

drawn between Ladoja (godson) and Adedibu (godfather).

The acts of godfatherism was brought to the fore when 18 law-makers from the State House of

Assembly loyal to Alhaji Lamidi Adedibu started and initiated series of impeachment moves
against Governor Ladoja. Some of the allegations include: N1.9billion said to have been

converted to his personal use; cancellation of subsisting contracts between the State Government

and one Rabilat Nigeria Limited in respect of the commercialization of the state forestry;

livestock and produce under the Ministry of Agriculture and Natural Resources, at an agreed

term of remission of N2million per month, which he was alleged to have unilaterally awarded to

his son, Ademola Ladoja (Okafor and Anyagafu, 2006).

Consequently, a 7-man impeachment panel was set up by the Oyo State Chief Judge headed by

Chief Bolaji Ayorinde (Senior Advocate of Nigeria) to try Governor Rashidi Ladoja on the 14

allegations brought before him by the 18 lawmakers loyal to godfather Adedibu. While all these

were going on, the strongman of Ibadan politics (Adedibu) vowed to see Ladoja’s back, and that

Ladoja’s exit from the State Government House was the only thing that would give him pleasure

for now.

All these acts of godfatherism took place in Anambra and Oyo States without any consideration

for their impacts on Nigerian politics and administration. These acts are capable of truncating

our nascent democratic ideals, and consequently, hamper the developmental strives by our

elected officials with particular references to Anambra and Oyo States, and Nigeria in general.

IMPACTS OF GODFATHERISM ON NIGERIAN POLITICS AND ADMINISTRATION

The activities associated with godfatherism in Nigeria have brought and resulted in a

wide range variety of problems, having serious negative impacts on our elections, politics,

administration and our nascent democracy. For the purpose of brevity and contextual relevance,

let us look at some inherent problems brought about by the activities of “godfatherism”.
1. Godfatherism is the collaborating relationship and tendencies of both the godfather

and the godson in looting and siphoning resources met for the development of the

state into their private pockets.

2. Godfatherism has lead to placing people in various governmental positions whom

themselves do not have the required leadership qualities to bring about good

governance and development, and as a result, the godfather sits at home dictating the

pace of development and influencing decisions of government on who gets what,

when and how.

3. Another major problem of godfatherism is the attitude of developing self and his

immediate family members, neglecting the electorates, communities and the nation.

In most cases, the electorates are coerced to work and make sacrifices towards

achieving the ultimate interest of the godfather.

4. Many of our unemployed youths are being lured through the activities of

godfatherism into committing acts of political violence and thugery through promises

of employment or other forms of illegal government patronage that never come to

reality at the end.

5. Godfatherism in all ramifications over the years has resulted in the

disenfranchisement of eligible voters through the use of thugs. It has always been

instrumental in the final determination of most of our public policies, thereby

challenging our idea of “one citizen”, one vote”.

6. Godfatherism has virtually succeeded in denying Nigerian citizens the opportunity to

shape the decisions that affect them. It has totally fractured our nascent democratic
 ideas and principles, and the ordinary voters with their ballots to give rather than

money are rendered powerless.

7. Godfatherism in Nigerian politics and administration determines in all elections who

competes, who wins, who get nominated to positions or who gets appointments.

Godfatherism has also resulted in the turning around of our national priorities to

favour their own personal interest and thereby making the National Assembly less

representative and less responsive to the yearnings of the citizens.

8. Nigeria today has the worst unemployment problem, deplorable roads, and

transportation problem, miserable infrastructures, medical services, educational

system and standards, epileptic power outage, the living standard of the average

Nigerian does not reflect the oil wealth of the nation. All these are as a result of the

activities of godfathers who collaborate with their godsons to siphoned resources met

for the overall infrastructural development of the country.

IMPLICATIONS OF THE IMPACTS OF GODFATHERISM ON NIGERIAN POLITICS

AND ADMINISTRATION

In view of the foregoing, the implications of the impacts of godfatherism on Nigerian Politics

and Administration are listed hereunder, but however, not exhaustive:

i. The study discovered that the unholy alliance of godfathers and their godsons has brought

untold hardships on the totality of the Nigerian populace.

ii Also, the study found that the rate of unemployment in the country has resulted in the

youths taking up to violence with or without any monetary reward, especially when there is

flamboyant promises by the godfathers.

iii The study also discovered that, most of the policies and decisions made by the

government are met to meet the interest of their godfathers.

iv Electioneering violence, the use of thugs, disenfranchisement of voters are all associated

with godfatherism in Nigeria.

v The study also discovered that most of our super-imposed leaders do not have the needed

abilities to deliver quality leaderships and good governance, thereby resulting to

misappropriation of scarce available resources in our nation.

The Concept of godfatherism

Ajayi (2005) contends that a ‘godfather’ is a kingmaker, boss, mentor, and principal, while

godson is the beneficiary and recipient of the legacy of a godfather. A godfather is some one who

has built unimaginable respect and followers in the community, and possessed a well-organized

political platform, and general acceptance from all and sundry. Ayoade (2007) argues that

godfatherism, in its simple form is a term used to describe the relationship between a godfather

and godson. Godfathers are slightly different from mafia and election sponsors. Mafianism in

211 politics consists of formidable powerful blocs that have tremendous influence in the society

that is, the Kaduna Mafia (Bala and Tyoden, 1987). It comprises of coalition of strong

socioeconomic and political elites that share similar value system, and under an organized

structure. In most cases, there are always godfathers who control the affairs of the mafia.

Godfathers are powerful individuals who determine who, what, when and how, in the corridors

of power and employment in the bureaucracy. Many godfathers in the present-day Nigeria

operates like the mafia by displaying similar violent scheming and aggressive politicking,

coupled with manipulating devices of having their way by any means. They rely on
Machiavelli’s slogan, ‘the end justifies the means’. Godfathers reign across all spheres of the

society: academics, legal and religion environments. There are professors who determine who

joins the academia. The relationship between godfather and godson in employment and politics

claims the monopolitistic use of the term godfatherism; the ‘ism’ makes it political.

Godfatherism thrives across the globe. There is hardly any state devoid of the existence and

influence of godfathers, though the level of such influence varies. In America, the political

candidates wiggle around seeking group and individual endorsements for their candidacy. Also

in other advanced countries, group influence and endorsement could be more valuable than a

powerful individual (Ajayi, 2005). The fact remains that prominent members of the society still

influence the recruitment process either into the bureaucracy or political office.

2.3 THEORETICAL FRAMEWORK

The study was anchored on the Elite Theory:

Elite Theory

The study used Elite theory in explaining the topic under examination. This theory was offered

by Vilfredo Pareto in 1935 the supposition of the theory is that power is rotated among the elites,

this means the elites are substituted by another group of elites, meaning that the masses are

unavoidably ruled by the few elites at the expense of the masses (the electorates). It is

understood that this idea was begun by Pareto and Mosca in 1935 the law of elite rotation, in line

with the above assumption and to support the argument elite theory sees ‘elites’ as players

governing the state and national resources, and occupying key positions related to power

networks (Yamokoski and Dubrow, 2008). Thus, the perception of elites is more carefully

connected to the Weberian knowledge of power, understood as the competence of executing

one’s will, even against the will of the general populous (Weber, 1922:696). However, it is
understood that power can be accomplished through material and/or figurative resources.

Subsequently, elites can simply be defined as those in control of capitals (Reis, 2005). This

theory resided on how power is rotating among the elites in society. More so, the theory believes

that power can only be shared among the elites at the expense of the masses.

2.4 EMPIRICAL REVIEW

A number of studies found that there are numerous factors that lead to the politics of

godfatherism in Nigeria. Among which are: the power of incumbency, influence, money,

political thugs, money politics, lack of political awareness, selfishness, greediness, lack of

exposure, over-ambition, nepotism, and politics of regionalism among others. There is an

emerging tendency in Nigeria which labels that an anticipating contender must have and depend

on the godfather with the necessary capital, influence, and power to get he/she voted and acquire

power. The consequence is that participants are more depending on their acceptance from the

electorates, but on their selected godfathers to support them secure elected positions. In the same

way, it is understood that corruptive tendencies intensify the economic base of the godfathers by

making a wide diversity of difficulties in the politics and rule because the godfathers use their

influence, capital to place their godsons and wards in several positions of power. So also those in

power use their position to decide the next to represent the interest of the citizens at all cost

(Oviasuyi, 2009:73) A study by (Ohiole & Ojo, 2016:4) noted that election sponsors are rich,

powerful and influential individuals which come out freely to pay kindly towards the voting

success of a party or sponsor candidates during an election. More so, Ohiole & Ojo (2016),

added that the political godfather might be less concerned about the active politics or

organization of régime but thinks of approachable policies from the administration. “Nigeria’s

godfathers in the 21st century sponsors election, but not all election sponsors are godfathers”.
Though, Godfathers reign across all spheres of the society: academics, legal, and religious

environment. To support the above statement, Popoola, (2014:1-2), unveiled that political

godfather and godson fight has been upsetting the nation socio-economic development. This

fight rooted in the crash of interest, needs, values, and capitals, involved political office holders

in the highest ladder of government. Which invariably affects the socioeconomic and political

development of the nation.

Politics of godfatherism affects the national economic and political development in no small

measure this is because the influence of the political godfather and the loyalty of the godson in

the political movements. The study found that politics of godfatherism had so much inclined the

political life and socio-economic development of the country and particularly in this present

regime. It had added enough care at the present regime because of its need approaches of

expression. It has become almost unbelievable for an individual to hold political power either by

election or appointment without patronizing his/her political godfather because of their power

and influence (Joe, 2010:1-2). In this case all the activities of the godson must be in line with the

interest of the godfather, this is to sustain the political relationship of godfatherism. A study by

Chukwuma (2008:87), disclosed that the politics of godfatherism has a negative implication on

the political arrangement of Nigeria and the citizens. Certainly, the right to select an aspirant of

their choice to rule them is run-down given the conditions in which godfathers are the deciders of

who is to contest or imposed candidates of their desire on the general individuals in the society.

This is, to say the smallest and actual aggression to the faiths of democratic rule. Politics of

godfathers in the Nigerian states are not simple sponsors of political campaigns, rather they are

people whose influence stems not just from wealth but from their capacity to organize violence

and corruption to manipulate central, state or local political schemes in support of the candidates
they champion. A study by Oluloyo (2014:3), observed that godfather request a considerable

grade of control over the government not in order to support or form government policy, but to

extract direct financial return in the form of government resources stolen by their politicians or

gave to them as further opportunities for the implant. The over-concentration of influence,

wealth and power of politicians describes the ascent for the regulating of the political structures

and institutions by the ruling class in society. However, the struggle and the resulting standards

have impacted significantly on society in various way. In the present emerging democratic

practice, the power struggles among the members of the ruling class have given rise to violence

in different forms and digress. In a related opinion study by Ohiole & Ojo (2016:10-11), revealed

that Nigeria politics has been characterized by godfatherism, religious and tribal politics, money-

bag politics, regionalism, and party politics. Ohiole & Ojo (2016:11), added that political

godfatherism is based on political substitution relating to financial and moral aid where the

godfather is the main donor and the godson the primary receiver, as a result, the common people

are being destabilized with no dividend of democracy. Meanwhile, Godfather has endangered the

existence of Nigeria nascent democratic practice. For instance, the illegal removal of Oyo State

Governor Ladoja in 2006 lead to political uncertainty in the state. In a related development

Oviasuyi (2009:74), showcased that there has been a lot of calamities in Nigerian politics and

Administrative crisis of self-assurance in the chosen legislatures, a loss of faith in the democratic

rule and a rising deterrent at government, also, a rising frustration at the insignificance

individual's vote in the political development. All these catastrophes are disasters prompted by

the unholy association of godfatherism, that believe in the power of incumbency and influence in

the nation. According to politics of Godfatherism is not a new phenomenon in the political

movements of Nigeria. It has only assumed a new system, under the present republic of
democratic governance. Partly because the Nigerian economy is at the primitive stage of wealth

accumulation by the politicians and commissioned representatives with little or no productive

capacities. In Nigeria, it is thought that politics is the only way of achieving state resources.

However, it is understood that politics of Godfatherism and politics of godson has become the

prevailing feature explaining the modern politics in Nigeria. The role of a political miracle has

impacted on the body politics of the state virtues which are now a possible menace to the state

democracy and democratic development. Nigeria joined the comity of democratically governed

countries, it has continued to experience an unmatched rise in political wildness ranging from an

increases crime tendency, political killing, armed robbery, and religious riots because of the

crisis that arose between godfather and godson (Ohiole & Ojo, 2016:2). This crisis has affected

the socio-economic and political development of the country. For instance, a study by Ukhun

(2004:16) unveiled that most of the contestant work with the godfather's instructions, they cannot

execute any important project without the opinion of the godfathers. This affects the

socioeconomic development of the state. For example, if the godfathers sponsor a candidate into

an elective position, such as governor, or president, then he has the power and right to

recommend for the post of commissioners or ministers for a political position into the cabinet

and to request for exaggerated contracts, and if he refuse to comply with the godfathers request

than problem would emerge. The present trend of politics of godfatherism is not only a threat to

Nigerian political culture, orientation and socialization, but also to the Nigerian legal system

since there are glaring abuses, confusion, manipulation and widening gap in the constitutional

interpretation and adherence with provisions of the political parties among Nigerian politician,

particularly the legislators at the federal and states levels, who have now established a political

market for politics of godfatherism based on personal interests hinged on flimsy political excuses
(Ali & Isah, 2018:129). The coming of godfatherism demonstrated a great peril not only to good

governance but also to the socio-economic development and firmness democratic rules. Feasibly,

one of the most alarming and destructive effects of godfatherism in Nigeria’s fourth republic is

the area of making nonsense of a truly free, fair and credible electoral process in which the voters

by right are anticipated to freely elect people of their choice into public office to represent their

right and interests (Nkwede, Ibeogu, & Nwankwo, 2014).

2.5 SUMMARY OF LITERATURE REVIEW

The review was done under the following: conceptual framework, theoretical framework and

review of empirical studies. Under the conceptual framework, the following concepts were

reviewed: Godfather, Godfatherism and related headings. The study was anchored on the Elite

Theory. A number of studies were reviewed in this study to provide evidence on the connection

between godfatherism and good governance.

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