One would have to live in another planet to have missed the unfolding developments within the Nigerian polity as the 2019 general election draws near.
The permutations, defections (and counterdefections), the inter- and intra-party accusations (and counteraccusations), the mudslinging and hyperbole among political gladiators as well as the simmering tension between the various tiers of government now dominate the social discourse as the campaigns formally begin.
While some of the uncertainties have now been resolved with the recent conclusion of the party primaries, and the subsequent emergence of the candidates for the various parties, the electioneering is about to begin in earnest.
Thrust in the centre of this controlled commotion is the Nigerian media as they, understandably, referee, analyse and attempt to disentangle the complexities of Nigeria’s version of participatory democracy.
Indeed, the ongoing political drama seems to produce new scenes, acts and sometimes dramatis personae on a daily basis.
Examples of this drama include the never-ending defections and political flirtations, the “blockade” of the National Assembly by the Department of State Services, the myriad conspiracy theories, the now resolved debates about the supplementary budget for the Independent National Electoral Commission, the executive-legislature impasse over the 2018 Electoral Act Amendment Bill, the direct versus indirect primaries squabble and the scramble for the tickets of the various parties.
No less intriguing, the fallout from the primaries has also opened another “act” in the drama.
But, beyond the electoral horsetrading, several crucial points seem to be lost- what is the point of all of this electioneering? Whose interests are really being served? What are the short-term and long-term implications of the 2019 elections for Nigeria’s future as a nation state? And perhaps, more important, how might the outcome of the elections contribute to economic prosperity, peace and national unity within Nigeria’s geopolitical space especially given the stubborn security challenges and hydra-headed conflicts that plague the country? The answers to these questions are rather straightforward.
The success of the 2019 polls depends on the adoption of what can best be described as transcendental politics by all stakeholders including the candidates, their representatives, the Independent National Electoral Commission, the various security agencies, observers and the media.
My overall contention here is that transcendental politics offers important procedural guidelines to all interested parties.
Different from conventional understandings and use of the term, my conceptualisation of transcendental politics within the Nigerian context refers to the type of electioneering and politicking that transcends narrow personal, party interests or ethnic affiliations.
It is ideologically grounded in the principle of altruism or selflessness in which parochial interests are subordinate to national interest and good governance.
Politicians who embrace such an approach would, for instance, adopt campaign strategies and mechanisms that shun violence, intimidation, ballot box snatching and smear campaigns that are based on “engineered” news.
Additionally, transcendental politics would eschew inflammatory utterances that widen the inter-ethnic and inter-group divide that currently exist in the country.
In short, when adopted and applied, transcendental politics has the potential to advance and deepen democracy in Nigeria significantly.
A critical component of transcendental politics is the advancement of democracy.
For instance, transcendental politicians would uphold the rule of law and adhere to INEC’s constitution-backed rules and regulations for the conduct of free, fair and credible elections.
They would leverage Nigeria’s diversity as a multiethnic, multicultural, multilingual and multi-religious society rather than exploit the fault lines within the union for selfish political gains.
Indeed, while Nigeria has fared better than some countries in Africa, it has, nonetheless, had its fair share of intercultural, interethnic and religion-based conflicts that constitute a threat to national security.
Partisan politics typically involves ideological differences.
However, it should also be seen as a platform for exchanging and explicating a diversity of ideas vis à vis the direction of the country especially with regard to improving the quality of life and life chances of the citizenry.
Thus, the 2019 elections should be used as a medium for promoting tolerance and inter-group understanding.
Indeed, peace-building and national unity must be the overarching goals of transcendental politics within the Nigerian context.
This is an imperative.
The alternative would have grave and undesirable consequences for an already jittery nation.
Currently, a major source of concern in Nigeria is the phenomenon of vote-buying (and selling) which compromises the country’s emergent democracy.
It is imperative that politicians shun votebuying, and other corrupt electoral practices as the modus operandi for winning elections.
While the obscene monetisation of the polity is a problem one hopes that the legislative branch of government would tackle sooner rather than later, vote-buying and the implicit exploitation of poverty among the electorate is antithetical to the principles of sustainable participatory democracy.
Moreover, in varying degrees, it contravenes Sections, 120, 124, 125 and 130 of the Electoral Act.
Counter measures must, however, include extensive voter education as well as mechanisms for holding those who contravene the extant law accountable.
Transcendental politics mandates that all aspirants to the various elective offices should understand that they serve at the pleasure of the people and not vice versa.
In participatory democracy, holding an elective office is a privilege, not a right.
Transcendental politicians should, therefore, critically reflect on whether they truly deserve the mandate of their constituencies.
The following questions which are not by any means exhaustive should provide a guide for conducting such critical self-analysis and introspection: What is my fundamental political ideology and, is this ideology grounded in the idea of altruistic service? Am I a true patriot or a saboteur through my political (and other) activities? What is my approach to politics and how does this approach serve the best interests of my constituencies and not my narrow selfish interests? Of course, it is easy to dismiss this short (but, I believe, apt) treatise as a piece informed by political naivety that is disconnected from the realities on ground.
On the contrary, it is grounded in the recognition of what politics is really all about- a call to serve.
Consequently, within the Nigerian context, transcendental politicians must perish the thought of getting “a piece of the national cake” because the so-called national cake is commonwealth which should be used effectively for the common good.
Egbo is a professor of education at the University of Windsor, Ontario, Canada.
She has published widely on various areas of education and social development.
She is also a political and social commentator
