The concept of
godfatherism is morally regarded as a misnomer in the public sphere. But looking
closely, the concept assumes another nomenclature in other areas of life. For instance,
godfatherism is in the issues of admission into higher institutions of learning.
Godfatherism is also noticed in the areas of employment in the name of
nepotism. On a milder and more subtle masquerading of the concept, a godfather
may also be called a mentor. In the academics or social life, the word mentor
could objectively mean well because the mentee may never have seen or benefited
directly from his mentor. He only aspires to share the same qualities of his
mentor. For instance, many would love to speak and write like the literary
icon, Professor Wole Soyinka while having nothing to benefit directly from the
academic guru. This is the semantic difference between a mentor and a
godfather.
On the political scene,
a godfather is the one whose ‘offspring’ is tutored, held by the nose, and led
around to tacitly do his bidding while the offspring pretends to serve the
generality of the people when elected into an office. Godfatherism is one of
the indispensable factors in Nigerian politics. It is a deliberate sign-up to the slavery of the beneficiary
of this ill-driven concept. The offspring of a godfather is most times an
unqualified candidate by the normal standard, picked up from nowhere to stand
for an election in the midst of other qualified contestants. This beneficiary
is usually someone who is adjudged to be pliable in the hands of their
slave-masters. He is pulled out of the blues and initiated into the ‘cult of
the elites’ and meant to possibly undertake a secret oath of loyalty - first,
to the godfather and his cronies, then subsidiary loyalty to the electorates. The
beneficiary is made to basically implement only the policies and programmes
approved by the godfathers, therefore perforating his independent mind and
thinking of this victim of imperialism. Like a typical new recruit to a secret
cult or a new student of an institution, the beneficiary may not know the
long-term implications of the oath of secrecy and loyalty he is entering into,
by agreeing with the deal of the political ‘imperialists’. If I may quote
Pastor W.F. Kumuyi in one of his messages, he said that “most people do not know
the future consequences of their present actions” – this is the lot of the slaves
of godfatherism. On the other hand, like the typical fetish African priests, the
godfathers see the political end from the beginning and therefore craft their
ways to arrive at such ends, with surreptitiously deadly dispositions.
When the political
offspring is padded like a tubeless tyre into the political office, he is
expected to begin to majorly execute the policies and programmes of the
godfather in the course of governance. The beneficiary is usually treated to a
dilemma when, having inaugurated an Executive Committee, dances between humans
and the gods to fulfill expectations. While the Executive Committee might be
bamboozled to adopt some unpopular policies crafted for the ultimate benefits
of the godfather, some may not be comfortable with them because the policies
may not be tailored or wired according to democratic dividends. The ruler blinks
fast every time he attempts to convince his colleagues. When under pressure, he
runs to the godfather for palliatives/ameliorations. He is usually under
pressure from the both Executive Committee, Legislative Council, and his godfather
himself. When he can no longer endure the pressure from the Executives or the
legislature, there will be threats of resignations from the Executives or even outright
impeachment threats from the sides of the legislature. The product of
godfatherism especially in the political space of Nigeria is usually an unhappy
leader. The problem of such an individual is when his shock absorbers are faulty
or become weak enough to accommodate the travails associated with signing a
deal with taskmasters. At the end of the day, the electorates brand such as
an under-performing leader who needs a replacement. While that may be true to
some extent, the leader was actually dancing to the music of a secret drum played
by these ferocious godfathers.
The greatest undoing of
beneficiaries of godfatherism is when they become naïve and amateurish enough
to confront their godfathers maybe simply because they are opportune to access
the fortunes and powers of the office. Such “ingrates” would unknowingly have
been treading on self-planted landmines. For instance, in the current imbroglio
between the embattled Edo State Governor, Mr. Godwin Obaseki, it is common
knowledge that he is a product of godfatherism. His political godfather is
Comrade Adams Oshiomhole. In the process of time, the Governor fell off with
his benefactor. He raged and did all he could do to rubbish his godfather. From
a wise perspective, he would have treaded cautiously. Suspicion is rife here that he may have bad
advisers who propped him on for a very futile battle.
Fast-forward, he faced
a Screening Committee of his political party for nomination into primary
elections coming up on the 22nd of June, 2020, with the same
certificates that ‘qualified’ him in 2016 gubernatorial elections in Edo State.
While his godfather who would give him the greatest political blow in his life
was smiling at his amateurish foe, Obaseki in his childish innocence or ignorance
rushed to the Screening Committee with his controversial certificates. He was
woefully disqualified. Obaseki laid landmines for himself. He was blown off irredeemably
with his wings of self-delusion. His predicaments could have been salvaged if
he had not fallen off with, not only his godfather, but other critical stakeholders
of his political party, the All Progressives Congress, the APC.
Ordinarily, there could
have been two options fashioned out for Obaseki, by his political party if all
was well with him and his godfather from time immemorial. These were: first,
the All Progressives Congress, his political party could have asked him to keep
his controversial certificates and presented only his Ordinary Level
Certificate which would constitutionally qualify him as a gubernatorial
candidate, scaling the primaries effortlessly. This they knew quite well, but
Obaseki had to pay for his atrocities. He fought the gods and the godfather. On
the other hand, if the APC as party would want to avoid the embarrassment they
were treated to in the Bayelsa State elections where the Supreme Court nullified
the results of the party’s candidate twenty-four hours to the inauguration, Obaseki
would have been made to reach a gentleman deal with his party - to step down for a more qualified candidate, and then rewarded with a juicy political
appointment afterward, either at the State or national level. But that cannot
be in the present circumstance! He fought with the gods. He must pay for it.
The challenges of
godfatherism in Nigerian politics are enormous. It cages the beneficiary,
brings underdevelopment to the affected constituency and to the country at
large. It encourages corruption and ineptitude in governance. While godfatherism
cannot easily be expunged from Nigerian politics, it behooves the beneficiary
to be highly diplomatic; an astute player of politics, and a “balancer” between
his benefactor, the government, and the electorates. It takes a man who is
humble or seen to be humble by his “employer”, to avoid playing into the hands
of these taskmasters. Whoever benefits from godfatherism should learn to touch
the two ends of the pendulum; if not simultaneously, then at least very close
to it.
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