OPINION

WHAT IS POLITICS IN THE NIGERIAN CONTEXT? WHO REALLY SURVIVES?

By Edede Jonadab Omoavowere

Politics, in its simplest meaning, is the process through which individuals and groups seek power, make decisions and determine how the resources of society are distributed. Ideally, politics should be about service to the people, protection of the public interest, accountability and the development of society. However, politics in the Nigerian context often appears to be a different game—one in which power, personal interests, loyalty, influence, money and political connections can sometimes take precedence over ideology and public service.

The question therefore arises: what kind of person survives most in the Nigerian model of politics? Is it the sycophant who constantly praises those in power? Is it the hypocrite who says one thing publicly and does another privately? Or is there still room for the person who keeps integrity, speaks the truth and remains committed to principle?

These questions are important because the quality of political leadership is closely connected to the kind of people political systems reward.

Politics and the Nigerian Experience

Nigeria operates a democratic political system in which citizens elect representatives at different levels of government. Political parties compete for power, candidates campaign for votes, and elected officials are expected to serve the public.

Yet, beyond the formal structures of democracy, Nigerian politics has developed an informal culture where relationships, patronage, financial strength, personal loyalty and access to political godfathers can play significant roles.

For many aspiring politicians, winning an election is only the beginning. Maintaining political relevance can require building networks of supporters, financiers, party leaders, influential individuals and grassroots mobilisers. In such an environment, political survival can sometimes depend less on competence and more on one’s ability to navigate the corridors of power.

This is where the three categories of people—the sycophants, hypocrites and integrity keepers—become relevant.

The Sycophants: Masters of Political Praise

The sycophant is the person who constantly praises those in power, whether or not such praise is deserved. The sycophant rarely tells a political leader what the leader needs to hear; instead, he tells the leader what the leader wants to hear.

In Nigerian politics, this character can sometimes flourish because politicians, like human beings everywhere, may enjoy praise and loyalty. The sycophant knows how to remain close to power. He attends political gatherings, celebrates the achievements of his political superior, defends controversial decisions and presents himself as one of the most loyal followers.

Sometimes, the sycophant may even praise failure as success.

His greatest political asset is not necessarily education, competence or integrity. It is access.

However, the problem with sycophancy is that it can create an environment where leaders are surrounded by people who are afraid to tell them the truth. A leader who hears only praise may eventually lose touch with reality.

The sycophant may therefore survive politically in the short term, but his survival can be dangerous to democratic governance because excessive praise can replace constructive criticism.

The Hypocrites: Politics Without Consistency

The second category is the hypocrite. This is perhaps one of the most complicated personalities in politics.

The political hypocrite can publicly condemn a practice while privately benefiting from it. He may campaign against corruption but tolerate it when it serves his interests. He may preach loyalty but abandon his political associates when another opportunity emerges.

The hypocrite is often highly adaptable. He can change his language depending on the audience and change his political position depending on who controls power.

In an environment where political alliances frequently shift, such adaptability can sometimes appear to be political intelligence. A person who was yesterday a fierce critic of a political party may become its supporter today if political circumstances change.

There is nothing inherently wrong with changing political allegiance when one’s principles genuinely change. Democracy permits political realignment. The problem arises when political principles are abandoned entirely for personal gain.

The hypocrite may therefore survive because he is able to move with the tide. But such survival comes at a cost: loss of credibility.

Eventually, the public may begin to ask: What does this politician actually believe?

The Integrity Keepers: Can They Survive?

The third category is the integrity keeper—the person who attempts to maintain honesty, consistency, accountability and principle despite political pressure.

This is arguably the most difficult category to survive in.

An integrity keeper may refuse to praise a political leader unnecessarily. He may question policies that he believes are harmful. He may reject political inducements that compromise his conscience. He may refuse to manipulate voters or spread deliberate falsehoods simply because doing so benefits his political group.

Such a person can become politically inconvenient.

In a political environment where loyalty is sometimes interpreted as unquestioning obedience, the integrity keeper can be labelled a rebel. When political leaders want applause, the person who asks difficult questions may be regarded as an enemy.

Consequently, integrity keepers may lose appointments, political opportunities, party positions or access to political networks.

But does that mean integrity has no place in Nigerian politics?

Absolutely not.

The integrity keeper may suffer in the immediate political environment, but he possesses something the sycophant and hypocrite may lack: trust.

Political fortunes change. Governments change. Political parties rise and fall. Powerful individuals eventually leave office. But a reputation for honesty can survive political seasons.

Who Really Survives?

If the question is who survives most easily in the short term, the sycophant and hypocrite may have an advantage. They are often better equipped to please those in power, adapt to changing circumstances and protect their political interests.

But if the question is who survives with dignity and lasting public respect, the integrity keeper has the stronger foundation.

Nigeria does not need a political system that rewards people merely because they can praise leaders or manipulate political circumstances. Nigeria needs a political culture that rewards competence, honesty, courage, accountability and service.

The challenge is that political culture is not created by politicians alone. Citizens also contribute to it. When voters demand money before supporting candidates, when communities celebrate politicians simply because they distribute gifts, and when supporters attack anyone who criticises their preferred politician, they help create an environment in which sycophancy and hypocrisy can flourish.

Therefore, changing Nigerian politics requires changing both leadership and followership.

Conclusion

Politics should not be a competition to determine who can remain closest to power. It should be a mechanism through which society chooses people capable of providing responsible leadership.

In the Nigerian context, the sycophant may enjoy proximity to power, the hypocrite may enjoy political flexibility, while the integrity keeper may experience frustration and exclusion. Yet, history teaches us that political power is temporary, while character can become permanent.

The Nigerian political environment must therefore evolve from personality politics to issue-based politics; from blind loyalty to constructive loyalty; from political patronage to merit; and from personal enrichment to public service.

The greatest danger is not merely that sycophants and hypocrites exist. The greater danger is when society begins to reward them more than those who speak the truth.

Nigeria needs politicians who can listen to criticism without seeing every critic as an enemy. It needs citizens who can distinguish genuine leadership from political theatre. And above all, it needs a political culture in which integrity is not punished but rewarded.

The integrity keeper may not always win the next election. He may not always receive the appointment. He may not always sit closest to the powerful.

But when the political noise disappears and history begins to judge, integrity remains one of the few political assets that cannot easily be stolen, bought or manufactured.

The real question for Nigeria, therefore, is not simply who survives politics. It is: what kind of political survival should Nigeria be proud of?

By Edede Jonadab Omoavowere