CHAPTER ONE1.1 INTRODUCTIONThe human race will never see the end of troubles until political power is entrusted to the lover of wisdom “Plato Republic”. My first approach to the challenge of this topic, is that we have no choice but to seed to return to the basic context in which Nigerians see the godfather or the conflicts as a segment of the political process as well as the figure, standing against the intellectual extrapolations originating in, and also sustained by, the media.Politics as a concept when considered against its definition by David Easton, could be said to have been in existence as early as any grouping or organization of people which is formal or sometimes when informal. The Eastonian definition posits that politics is the “authoritative allocation of scare values”. This definition could also be viewed from the point of struggle for the political power will to authoritatively allocates these values through the point of influencing the decisions of who gets what, when and how and finally climaxing at the contestation for the voice of veto on the implementation of the decisions taken.However, from the above brief overview of the concept of politics would reveal some key factors, the values of resources available to be shared amongst members of the scarce and cannot sufficiently satisfy the needs of every member of the group. This is why there is need for an authority which will decide on the allocation of these scarce resources supposedly in accordance with priority of importance. Another factor to be printed out is that since the decision of ‘what’ anyone would get from the system resides at the points of who makes up the authority of allocation, there is therefore clashes and disagreements at these decisions points.If the two above factors are aggregated, it would become clear that the political process is one that can be figuratively termed, WAR. And if all these conflicts cannot be amicably resolved by way of resolutions, then the system is at a point of crisis.The trend of ‘political godfatherism’ which in turn is derived from the maker or sustainers of an aspect of reality, a people to whom great importance is attached. We can then see that there is a relationship between godfather and god-child; godchild being a child for whom one takes responsibility by making promises to help grow in a sphere of life, and god-fatherism has become one of the greatest problem facing the Nigerian political system. It leads to corruption because you have to make returns (he that soweth bountifully, reapeth bountifully). The holder of the political position becomes a stooge to his godfather because he that pays the piper dictates the tune. By the time the godson refuse to meet their (godfathers) demand, it is eventually impeachment from political offices (what a man soweth, that he reap).In the Nigeria fourth republic dispensation (1999 till date) in question, Anenih – Igbinedion, the Sariki – Lawal face-off, Nwobodo –Nnamani quagmire, Adebibu – Ladoja crisis, Uba – Ngige sage and all other godfather – protégé crisis in Nigeria do not only portend great danger to our democratic experiment, but also on the very essence and validity of our existence as a nation. The billions of naira expended by Nigerian godfathers for bankrolling the elections of their godsons, have totally monetized elections in Nigeria, which automatically disqualifies men of honour, character and integrity from holding elected public positions. Without doubt, the phenomenon has assumed this bizarre from since the enthronement of Nigeria civil rule on May 29, 1999. it started with the acrimony that existed between chief Anthony Anenih (godfather) and Lucky Igbinedion (protégé), the governor of Edo State between May 1999, to May 2003. Chief A. Anenih was purported to have endorsed the candidate of Lucky Igbinedion against other contenders as the governor of the state and also bankrolled his campaign expenses. But Lucky Igbinedion failed to reciprocate the gesture of Anenih by not giving him adequate government patronage and by acting in ways as loyal ‘godson’. The episode unfolded itself between Dr. Jim Nwobodo (godfather) and Dr. Chimaroke Nnamani (protégé), of Enugu State. Though the godson eventually subdued the godfather after a fierce struggle for the soul of the state. (Essence Library, Godfatherism in Nigeria Politics, 2004, p. 64).

However, during the second term of President Olusegun Obasanjo, the phenomenon of godfatherism becomes more alarming and dangerous to the survival of Nigeria’s fledging democracy. In Oyo State, South-West Nigeria, Adebidu (godfather) and Ladoja (protégé) battle for the soul of Oyo, has affected governance in the State and has reenacted political violence which it was famous for. At the long run, Ladoja won the State gubernatorial election, defeating the incumbent governor, Alhaji Lam Adeshina of the Alliance for Democracy (AD). He was eventually sworn in on 29th May, 2003. When Adedibu decided to nominate 80 percent of the new commissioners and special advisers, Ladoja decided to act fast. He tricked Adedibu to go on a much – needed rest abroad and he made sure the speaker Moroof Olawale Atilola – led House of Assembly immediately approved his list of commissioners that was the end of the pact between Adedibu and Ladoja. The animosity between Adedibu and Ladoja was put into display during the electioneering campaign for the March 27, 2004 Local Government Elections. Ladoja was left to his devices until he was consumed through “impeachment” by the tiger he mounted in 2003. (Celetine Okafor, The Ladoja Impeachment, January 14, 2006).Another important episode that unfold was that of Chris Uba (godfather) and Chris Ngige (protégé), of Anambra State. After the Oath –taking at the Okija shrine by the godson, he refused to play ball as arranged, looting, blood letting, gubernatorial abduction and judicial ambushes has become common place activities in Anambra State. Until the 16th March, 2006. The godson (Ngige) was finally removed from office. (Essence Library Godfatherism in Nigeria politics, 2004, p.65).This crisis was very much reflective of how it has always been in the Nigerian polity as it concerns the political elites in the society. They are high and mighty and have the ability to have their way given any situation and almost every crisis that is observed is an after-effect of the muscleflexing amongst them and amongst themselves.