Remi Adekoya, a Nigerian-born lecturer at the University of New York, has reacted to Peter Obi’s stance on the opposition coalition ahead of 2027 general elections, providing an analysis of how power is understood in Nigeria and its implications for governance.
Obi, the presidential candidate of the Labour Party in the last general elections, made a clarification on his X account on Wednesday that he is not against coalition but any alliance must prioritise the welfare of Nigerians rather than serve as a mere vehicle for power acquisition.
Obi’s comments came in response to media reports that, he said, misrepresented his views from a recent interview.
“I have observed that my honest interview yesterday was misquoted by many media outlets, creating a false narrative that misrepresents my position,” Obi said.
“I am not against coalition. In truth, I am for it—not for power grab but to position Nigeria for greatness. I have not, and will never, advocate for any coalition or alliance that does not prioritize the welfare and progress of the ordinary Nigerian.”
His remarks have sparked discussions about Nigeria’s political landscape, with some agreeing with his stance and others arguing that political power must first be secured before it can be used effectively.
Quoting Obi, Adekoya noted, “Too often in our nation’s history, individuals and groups have come together solely for the purpose of taking power for power’s sake… The New Nigeria is possible. But it requires us to change the way we think about power.”
The politics lecturer acknowledged the political realities that make power central to change but argued that Obi’s perspective strikes at the heart of Nigeria’s governance crisis.
“Some may think this abstract, even ‘naive.’ Some may say Obi should stop ‘preaching,’ that politics is about power, and you can’t change anything without power. There’s a lot of truth in that. But I believe it is also true that what he is saying hits at the core of everything that is causing so much pain in Nigeria today,” he said.
According to the US-based lecturer, the way power is imagined and exercised in Nigeria shapes leadership and governance.
“There is a difference between those whose core motive is power-wielding and those whose core motive is leading. James Burns, a US political scientist, once distinguished them thus: ‘Power-wielders may treat people as things. Leaders may not.’ This is no banal distinction or cliché, it is fundamental,” he explained.
Adekoya also linked Obi’s remarks to broader cultural attitudes toward power, referencing the Hofstede Power Distance Index, which measures how societies accept and justify power inequalities. Nigeria, he noted, scores high on this index (80), suggesting a widespread acceptance of hierarchical power structures.
“People in high power-distance societies believe powerful people are owed significant respect and deference. People in such societies often believe power hierarchies reflect inherent human inequalities and view powerful individuals as possessing superior qualities,” he said.
He pointed out that Nigerian politicians often cultivate myths about supernatural powers or divine blessings to reinforce their authority.
“It’s no coincidence Nigerian politicians encourage rumors they have various supernatural powers, belong to various powerful cults, that they can disappear or ‘jazz’ you to death. They know the benefits of creating an aura around them that they are more than mere humans,” Adekoya added.
Despite the entrenched views on power, the lecturer expressed optimism that Nigeria’s political culture is evolving. He credited social media for enabling younger Nigerians to question authority in ways that were previously impossible.
“I believe the time is coming when not just powerful Nigerians, but the norms of power in Nigeria, will be challenged by those fed up with living in a society whose powerful seem incapable of delivering a functional state. Because how long can people tolerate failure?” he asked.
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