(PDF) DOWNLOAD FREE PDF ON GODFATHERISM AND CREDIBLE ELECTORAL PROCESS IN TABLE OF CONTENT Cover page Title page Approval page Dedication Abstract Acknowledgment Table of content CHAPTER ONE 1.0 Introduction 1.1 Backgroundof the research 1.2 Statementof research problem 1.3 Objectivesof the study 1.4 Significanceof the study 1.5 Researchquestion 1.6 ResearchHypothesis 1.7 Limitationof the study 1.8 Definitionof terms CHAPTER TWO: LITERATURE REVIEW 2.0 Introduction 2.1 Reviewof concept 2.2 Reviewof related work 2.3 Empiricalstudies 2.4 Theoreticalframework 2.5 Summaryof the review CHAPTER THREE: RESEARCH METHODOLOGY 3.1 Researchmethod 3.2 Factfinding method 3.2 Sourcesof Data 3.3 Populationof the study 3.4 Sampleand Sampling 3.5 ResearchInstrument 3.6 Reliabilityand Validity of Instrument 3.7 Methodof Investigation 3.8 Methodof Data Analysis CHAPTER FOUR DATA PRESENTATION AND ANALYSIS 4.1 Data presentation and Analysis 4.2 Test of Hypothesis 4.3 Discussion CHAPTER FIVE SUMMARY, CONCLUSION AND RECOMMENDATIONS 5.1 Summary 5.2 Conclusion 5.3 Recommendation References Bibliography Appendix I Appendix II ABSTRACT This project examinedthe menace of political godfatherism, one of the major internal factorshindering the advancement of the democratization process and development of Imostate in order to validate Rostow thesis. The study employed the descriptiveapproach and therefore collected its data from secondary sources. Moreover, thestudy examined the two opposing models on the subject of development and alsodiscussed the problem of godfatherism and its implications on thedemocratization process and development of Imo state. The paper suggests love,patriotism, hard work, sacrifice, commitment, condemnation of evil andcelebration of good, not only for the elite class, but also for the entirecitizenry. These could be used to stop the escalation of political godfatherismin order to enthrone true the democracy that is needed for national unity anddevelopment. In actualizing this, this project concluded that the elite classneeds to be saturated or dyed with positive attributes, which hinge on nationalunity and consciousness, development-oriented mentality, public- spirit andpatriotism. These are essential to galvanize the available resources andgenerate the necessary sentiments for the progress and well-being of Nigerians. CHAPTER ONE 1.0 INTRODUCTION The history of political godfatherism is traceableto the colonial epoch through independence era, military interregnum andtowards the restoration of democracy in in what came to be known as thefourth Republic in 1999 following the terminus of military junta. Thestaggering posture of godfatherism in Nigerian democratic experiment leavesmuch to be desired. This stems from the fact that since the adumbration of thisnascent democracy on the 29th May, 1999, Nigerians have witnessed uncontrollable politicalinsecurity, which has threatened participatory democracy, peace, politicalsecurity and the consolidation of democracy as a result of the activities ofpolitical godfathers (Ajadike 2010). Essentially, thepolitics of godfatherism in Nigeria has became more visible and widespread likeharmatan fire as events unfolded itself in the recent elections conductedvariously in 1999, 2003, 2007, and 2011 in Nigeria. With the expansion of theactivities of godfathers and its eldorado in the 21st century Nigeria, coupledwith the godson clientelism, there was greater commitment and manifestations ofdiscontentment in the developing democracy of Nigeria in the areas of politicalsecurity and participation. It should also be mentioned that the fourthRepublic Political godfathers are essentially predatory in their motivation toinfluence electoral politics and subsequent elections in Nigeria (Gambo, 2007) Unfortunately, the downof the new millennium witnessed various manifestations of discontentmentdemonstrated on a patro – client relationship with increasing frequency andintensity bordering on participation, political security, and peace as ittorpedoes the consolidation of democratic governance and dividends in the country.Aiyamenkhue (2010:10) noted that: There has been a lot ofcrises in Nigeria politics and administration, a crisis of confidence in ourelected officials, a lost of faith in our democraticgovernment and an increasing frustration at government, and more also, anincreasing frustration at the irrelevance of individual’s vote in our politicalprocess. All these crises are caused by the unholy alliance of godfatherism. As a corollary of the above, the desire to ventureinto the burgeoning challenges became sacrosanct. The rationale for thisproject therefore, is to x-ray the activities of godfatherism in the governanceof Nigeria especially in Imo state with a view to suggesting ways ofeliminating the menace in the body politics of the country Imo State of Nigeria was created in 1976 with theview of maintaining equity and balance among political units (ethnic groups) inthe Federation, and since its creation till today, several internal politicalsegments have been created for developmental and equity purposes. According toAnas, A.A. (2010), based on these intentions, a political conscience orinternally agreed morality is generated for the reasons of equality in powerrotation and sharing, and Imolites unanimously agreed to impose it on themselves,and this is the equity charter, which is thus a non-constitutional matter.Egwemi, V. (2007), the politics of Godfatherism whereby a candidate of apolitical party is chosen exclusively by an influential individual or a cabalwithin or sometimes, outside the party had been the style of politics beingpracticed in Imo State since Nigeria’s return to democracy until 2011 whenRochas Okorocha broke the jinx Egwemi, V. (2011). From 1999 when the People’sDemocratic Party (PDP) began to control the government of the State, issues ofGodfatherism had been at the center of the party’s affair and eventually causedits downfall. Godfatherism issue was responsible for denying Rochas the party’sticket for the 1999 gubernatorial election in Imo. Same issue led to theemergence of Chief Ikedi Ohakim as the flag bearer for the People’s DemocraticParty in Imo State during the 2007 governorship election. Joseph, R.A. (2010)After Ohakims emergence as the party’s candidate for the 2007 governorshipelection, aggrieved members joined forces and formed a parallel group withinthe party which they named. On the other hand, Chief Ohakim teamed up with hisallies within the PDP framework to form a group which they named New FaceOrganization (NFO). The stage became set for a protracted political battlebetween the two factions the Alliance group and the NFO. Such was the state ofthe PDP when was called by some concerned citizens to rescuethe State from political Gangsterism and Godfatherism Egwu, S. (2009). As atSeptember 2010 when political parties in Imo State were preparing for thegubernatorial election scheduled for to take place the following year, thePeople’s Democratic Party were still enmeshed in internal crisis arising fromissues of Godfatherism. According to reports from the Front Page of the RedParrot Newspapers Published on Sept. 15th 2010, “The Chairman of Isu LocalGovernment Area of Imo State, Mr Ignatius Egbuchulam, described the then PDPNational Chairman, Dr Okwesilieze Nwodo as an assassin hired to kill Imo PDP,accusing him of imposing members of the Alliance group on the Party to be itsexecutives Ibrahim, J. (2008). Theelection which was captured on video was generally accepted by the delegatesbut the tale changed on Monday, 1st November, 2010 when one Chief CliffordOkonkwo from Okwuabala was sworn in at the Dan Anyiam Stadium as the Chairmanof the Party in place of Mr Emmanuel Obi. The newspaper further reported thatsome PDP stalwarts led by Chief Arthur Nzeribe jungled the list right insidethe stadium. According to Kawu, I.M. (2009), the emerging scenario placed thedelegates in a confused state as they were at a loss concerning who to refer toas their chairman – Mr Obi, who actually won the election or Chief Okonkwowhose name was being used to replace the winner. The PDP at the State level wasnot left out in the bizarre cases of Godfatherism and irregularities thatravaged the party during the October, 2010 Congress. Musa, D. (2010), theNational Executive Committee (NEC) of the PDP cancelled the selection of MrsKema Chikwe as the party’s Candidate for the Senatorial race after MrsChris Anyanwu presented a video clip which revealed some PDP stalwarts removingher votes from the ballot box and stuffing same in their pockets at the at theGrasshoppers Handball Stadium, venue of the congress. She threatened to showthe video clip of the illegalities at the primaries on Cable News Network (CNN)unless the PDP declared her winner of the Primary election. Oguntola, S. (2010),fortunately for Rochas, the government of Chief Ikedi Ohakim had performedbelow expectation and therefore failed to secure the support of most Imo Stateelectorate, leading to his defeat at the polls. Indeed, Okorochas victory canbe regarded as unique not only because he has no political godfather, but alsobecause he contested for the election on the platform of an oppositionpolitical party, APGA. For the first time in the history of Imo State, anincumbent governor lost in an election despite the fact that he had the supportof many political heavyweights in Nigeria including the then president, . Ojo, E.O (2007), many political analysts are of the view thatRochas emergence as governor has rescued Imo from the clutches of politicalgodfathers. Having contested in primary elections while in the PDP some yearsearlier, Owelle Rochas Okorocha knew and understood the style of politicsplayed by the party and this is no doubt a major factor that propelled him todump the party when he did. It will be recalled that while addressing Igbos atthe 5th annual International Convention of Imo State Congress of America (ISCA)from 2nd to 5th August 2013 at the Embassy Suites Hotel in the USA, OwelleRochas Okorocha accused the People Democratic Party of playing the politics ofGodfatherism as well as mismanaging the economic resources of Nigeria. Sufficeit to say that Okorochas victory at the gubernatorial election in 2011 havepaved way for the emergence of an era in Imo State where candidates ofpolitical parties do not need to enter into any agreement formally orinformally with a godfather for the purpose winning in an election Luckham,J. (2013). The way in which GovernorOkorocha has conditioned the minds of most politicians in Imo State presentlyis such that practice of Godfatherism no longer appeals to them. They now workhard to earn the support of the electorate rather than depending on a godfatherto help them win in an election. They argue that if Rochas who came on boardthe political scene without the support of a godfather can defeat an incumbentgovernor in an election, why can’t they do so equally? If the present campaignby Governor Okorocha against political Godfatherism continues to achievepositive results in the next 12 years, the issue of Godfatherism in Imo Statepolitics will surely be a thing of the past Bastian, S. (2009). Themultiplicity of candidates is an indication that our people enjoy partypolitics and are not afraid to offer themselves. But since all 27 candidatescannot become governors at the same time, we hope that the parties,particularly PDP with the largest number of governorship aspirants, would sortitself out in the primaries and nominate a credible candidate to bear its flag.For now, the APC and APGA have only two known candidates each and may not havedifficulty dropping one in favour of the other. Notwithstanding, we wonder howmany of these candidates are really coming out with the intent of governingImo. Omodia S.M.(2010), How many want to make noise with the hope of gettingsettled with big money and then step down to live happily ever after until thenext election? Settlement politics is a slap on our fledgling democracy. Wewarn the spoilers and mockers of our democracy to stop distracting the people.Other clogs on the wheel of our democracy are the godfathers who sponsorcandidates with the intention of recouping their millions after they win. Andlike a flag hoisted on a pole dances to the wind, so do the godfathers expectthe Governor to dance to their selfish tune of corruption and injustice. Thosewho perceive political offices as their birthright are also warned to rethinkSchumpeter, J.A. (2014). So are those who make and break promises withimpunity, hoping the people won’t remember. We are also advising anyone at alllevels – from Federal to State, who wants to use the power of incumbency toremain in power not to forget what happened in 2011 in Imo State. Historydoesn’t repeat itself but most certainly can. Chief Ofomata Onyekaba, a chieftainof the All Progressive Congress in Imo State is a renowned transporter,contractor, farmer, social crusader, youth mobiliser and financier. He is aphilanthropist whose foundation has positively touched many lives in ArondizoguIdeato North Local Government Area of Imo State. He spoke with newsmen in hisOkigwe corporate headquarters office, describing the performance of GovernorOwelle Rochas Okorocha as a feat which, according to him, would make himinvincible if he decides to seek re-election in 2015. Onyekaba said Okorochahas remained a purposeful leader whose grassroots mobilization and support hasplaced him at the top in Imo State politics and in the country generally,insisting that his Imo Rescue Mission agenda has really touched every sector ofthe state economy. Regional Editor Val Amanze brings excerpts of the interview.Shobayo, I. (2010), the truth of the matter is that we don't know whether hewill be interested to seek re-election or run for Presidency in 2015, or not.Governor Rochas Owelle Anayo Okorocha's performance as the governor of ImoState has been very wonderful, that is the only adjective to qualify hisperformance. Do you know, our kind hearted and humble governor has doneunquantifiable things in Imo State, a feat that has made him very unbeatable ifhe decides to seek re-election Omotola, J.S (15). In the history of Imo State,no governor achieved what this man has done just under three years. LateGovernor Samuel Onunaka Mbakwe performed during his own time but his performancecannot be compared with the performance of this governor who I can say has amagic wand in the transformation of the state. His Imo Rescue Mission agendahas so touched every aspect of this state's economy. When he was campaigning in2011, he said if elected governor he would work to ensure that Imo must bebetter Dahl, R. (2008). So many people in Imo State then thought it was a merepolitical and campaign slogan that would not be accomplished but today he hasproven detractors wrong because his solid achievements are evident in everysector. He has even exceeded his campaign promises to the good people of ImoState. So, if he decides to seek re-election in 2015, will there be anyalternative to him? The answer is no, because his works are very verifiable forpeople to see and judge. There is nothing like Godfatherism in the state anylonger. In fact, every well-meaning Imo sons and daughters are very gratefulwith the total elimination of God fatherism politics in Imo State by GovernorOkorocha's administration Diamond, L. (2013). That Imo is calm and progressingtoday is because Owelle Rochas Okorocha's government has completely killed anddestroyed Godfatherism politics in Imo State. From 1999 till 2011, can anybodytell me what if any single progress was made in Imo State? The answer is no.These evil Godfathers of whomsoever that is in the office as governors willallow this Godfathers to feed fat on the allocation meant to develop andtransform the state. Why don't you ask yourself where the governors under thepowerful influence of the governors then invested all the allocations that cameto the state then? That we are seeing the light and dividend of democracy todayis because there is no more Godfatherism in the state Held, D. (2014). The Imostate Governor, Owelle rochas has called on the people of to toethe line of Imo people by resisting godfatherism. Governor Okorocha made thecall at the Anambra State governorship campaign flag-off of the All ProgressiveCongress [APC] held at the Holy Trinity Cathedral field Onitsha. He describedGodfatherism in the Nigerian politics as an evil bondage that must be forcredible leaders to emerge. He reminded the people of the need to guide theirconsciences against being swayed by money or other material gifts from selfishpoliticians. Anytime you see them give you money for politics, remember it isyour money they stole that they are giving you he admonished. IDEA (2013),Governor Okorocha attested that Senator Chris Ngige has all the potentials togive Anambra State a most credible and transparent leadership and urged them tovote for him. How should Imolites and Nigerians face the godfather challengestoday, vis-à-vis the equity charter? Prof Olufemi Taiwo promptly reminds ustoday that the modern political environment or society has bent to process thanoutcome in politicking, and remarks that trusting your Leader, Godfather,Ethnic Group or Chief may not be best to secure a State’s or Nation’s advantageAlbert, I. O. (2013). The godfather phenomenon has direct link with procedure.That is why “godfathers thrive in environments in which people, in this case,politicians, don’t think that they can trust the process that guides,authorises, and selects winners in the enterprise that they participate in toyield outcomes that are favourable to their interests[Olufemi Taiwo.2011.160]”,especially after investing on the godson. Thus, there is almost a contradictoryrelationship between the Babanigbejo (godfather) phenomenon and due process.The legacy of this tragedy shows itself more in the lack of trust in the playof rules. This is because if those that play the rules end up getting shortshrift, it is not likely that trust in the efficacy of the rule-following willbe enhanced (Olufemi Taiwo.2011.161). Consequently, a whole culture is createdin which generations are socialized into believing that they cannot obtain anybenefits except by their linkage to godfathers (Olufemi Taiwo.2011.164-169).The fact as Taiwo sees it is that in the modern dispensation, process isabsolute in such a way that substantive justice is sacrificed for proceduraljustice. By so doing, what we practice in the contemporary Imo State is not ademocracy or any political system that has been appropriately matched with anypreexisting sorts. 1.1 STATEMENT OF THE PROBLEM There is hardly any issue or social phenomenon thathas attracted and continues to attract scholarly attention as politicalgodfather and godson in Imo state. Political godfather and governance arerelated but contradictory phenomenon in which a lot of intellectual energy hasbeen directed towards understanding their fundamental nature, character, causesand effects or impact on Nigerian democracy. Attempts by scholars to define, categorize, qualifyor quantify political godfather in Imo state have led to a huge body ofliterature consistently churned out, in attempt to explain its causal factors,processes and constraints. Over the past fourteen years, therefore Nigeria’sgrave political development crisis have generated a growing body of analysesand prescriptions on what has gone wrong and what should be done (Gideons,2010). The dominant strands of analytical expositions have appeared prominentin the political and intellectual circle, giving rise to diametricallyoppressed interrogation of the injection of godfatherism in Nigeria’s bodyPolitics. Experience has, however, shown that the applicationof this concept has mostly resulted to democratic failures and disasters. Fromdenial of electing credible candidates to imposition of mediocrity intopolitical and appointive positions, and the whole experience has been that ofpains, misery, penury, squalor and damnation arising from poor performance andpoor service delivery among godsons. Again, the whole scenario has been the promotion ofpolitical follow-follow mentality and the empowerment of disempowerment. Thepoint that needs to be reinstated here above all is that, it is impossible tounderstand the character of political godfatherism in the past and its contemporaryforms in the Nigeria’s fourth republic. 1.2 OBJECTIVES OF THESTUDY 1. To examine the effects of Godfatherism in theelectoral process of Imo state. 2. To access the problems associates withGodfatherism in the electoral process. 3. To examine the strategies to curb Godfatherism inthe electoral process in Nigeria. 4. Investigate whether Godfatherism has any goodimpact in electoral process in Nigeria. 1.3 RESEARCH QUESTIONS The point that needs to be reinstated here above allis that, it is impossible to understand the character of political godfatherismin the past and its contemporary forms in the Nigeria’s fourth republic. It is against this backdrop that the researchquestions below become sacrosanct; i. What are the factors affecting good governance inNigeria? ii. Has political godfatherism lead to poor deliveryof democratic dividends in Imo state? 1. What are the effects of Godfatherism in theelectoral process of Imo state? 2. What are the problems associates withGodfatherism in the electoral process? 3. What are the strategies to curb Godfatherism inthe electoral process in Nigeria? 4. Dose Godfatherism has any good impact inelectoral process in Nigeria. 1.4 SIGNIFICANCE OF THESTUDY In this research, the significance of this study isto bring together the various ways and facts as regards to subject matter,Godfatherism and credible electoral process in Imo state. 1. It is believed that the outcome of this researchwork will be of interest to political parties in Nigeria. 2. The research work will provide them with vital informationregarding the problems Godfatherism and credible electoral process. States canutilize this study to make amendments or control a number of lapses that may beaffecting electoral processes in Nigerian’s states, in terms of lack ofconstitutional policies, political instabilities, godfather Godson problems. 3. It will also highlight the benefits ofmaintaining credible electoral process in Nigerian’s state which can help toincrease the status of the good governance in the country. 4. This research work will also serve as a vitalmaterial to those who may want to carry out further research work in thisregard. 1.5 SCOPE OF THE STUDY The research work focuses attention on identifyingGodfatherism and credible electoral process in Imo state: 2007-2015. Theresearcher limits the scope of the study to Imo state alone where he wants toexamine how an effective, accurate, direct and reliable credible electoralprocess is for a better productivity of states. 1.6 LIMITATION OF THESTUDY A study of this nature is bound to experiencecertain problems as such the constraints imposed on the research include: TIME: A study of this nature needs relatively longtime during which information for accurate or at least near accurate inferencecould be drawn. The period of the study was short, time posed as constraints tothe research. COST: The research would have extended the survey toother area at the empirical level, but limitation as included cost oftransportation to the source of material and the cost of time setting of thealready completed work. LACK OF COOPERATION: Many of the respondents areusually aggressive to relay the issue that borders cooperation among therespondents border. 1.7 DEFINITION OF TERMS Constituency: - This is the people of an areadistrict who vote for their congress person and are represented by him or herfor the congressional period. Democracy: - Democracy, or democratic government, is"a system of government in which all the people of a state or polity areinvolved in making decisions about its affairs, typically by voting to electrepresentatives to a parliament or similar assembly Electoral process: - This is an election is a formaldecision-making process by which a population chooses an individual to holdpublic office. Government: - is the system by which a state orcommunity is controlled. Godfatherism: - is a symbiotic relationship betweentwo persons namely; the godfather and the godson, where the godfather uses hispolitical power and wealth to secure political position for the godson, whoupon ascension into power, pays gratification to his mentor in kind or in cash.

GODFATHERISM AND CREDIBLE ELECTORAL PROCESS IN IMO STATE

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