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BOKO-HARAMIZATION OF POLITICAL INSTITUTIONS IN NIGERIA: 
EXAMINING THE ROLE OF RELIGION IN THE FIGHT AGAINST 

TERRORISTS IN LEADERSHIP AND GOVERNANCE

Ishaya, Brunu (Ph.D Fellow, UNN)
Department of Religion and Cultural Studies, Faculty of the Social Sciences, 

University of Nigeria, Nsukka ( )ishayabrunu@gmail.com
AND

Rev. Ngele, Omaka Kalu, PhD
Department of Religion and Cultural Studies, Faculty of the Social Sciences, 

University of Nigeria, Nsukka

Abstract

The contemporary Nigerian state is replete with leaders that are engrossed in theft of the national 
treasury for personal aggrandizement. These indices of maladministration adventure that found 
expression in fiscal banditry have been the highest stage of terrorism that any nation can 
experience. Hence this study specifically studied the activities of these leaders and equated them 
with terrorists, thus the coinage; Boko-Haramization. The study discovered that the Nigeria 
leadership has over the years embezzled monetary allocations for the purchase of arms to fight 
terrorism, she has also misappropriated funds for the building of infrastructures and investment 
in education, agriculture and other developmental projects that are necessary to create decent 
society. These have affected the country in a number of negative ways. Hence, religion has the 
singular duty to serve not only as a moral compass but also as a pressure group to call the Nigeria 
leadership to account. This is in the hope that it will help in addressing the menace that is already 
a great challenge to the Nigerian society.

Keywords: Boko-Haramization, Political Institution, Religion, Terrorist, Leadership, 
Governance.

Introduction

It is an almost universal undeniable postulation that the yearnings and aspirations of citizens is a 
leadership that ensures good governance for all. Good governance encapsulates democratic 
dividends, where citizens share in the prosperity of the land (Ngbea, 2017). This holds true in the 
opinion of the Hobbesian treaty; where citizens in the state of nature surrendered their rights and 
privileges in exchange for a community that provides direction for all through legitimate 
leadership (Honderich, 2010). This is so because it allows everyone the opportunity to access all 
the privileges accruing thereto and to also be given equal treatment. Thus where this is not 
obtainable, the resultant effect will be anarchy.

In contemporary Nigerian society for example, at least since the return to democratic rule in 1999 
after an interregnum, where the military held sway, the citizens have longed for a leadership that is 
people oriented (Asad, 2017). The leadership question is therefore at the centre of the 
expectations of the citizens to share in the wealth and prosperity of the nation. Little wonder, at 
every election circle, they had trouped out en masse to vote for a leadership at all levels that will 
pass the test of good governance. This is necessary because it will ensure prosperity for all and 
sundry. The last general elections bear testament to the above assertion. The electorates with high 
expectation for free, fair and credible elections have voted. Whether the general elections were 
conducted in line with the electoral guidelines or whether it was free and fair, is left for the public 

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to decide. But the general atmosphere suggests that the people's will was smashed. And this is not 
the first time that Nigerians will complain of such a gross act of electoral fraud. Claiming 
ignorance will be contrary to the principle of justice. Von-Wezsacke (1985) as cited in Kukah 
(2010) avers that whoever closes his eyes to the past becomes blind to the present, whoever does 
not wish to remember inhumanity becomes susceptible to the dangers of a new infection. 

Thus, it is evidently glaring, that the expectations and hopes of the people have almost always 
been defeated. This understanding is held, at least, in the assessment of many a citizen to which 
most academics and even onlookers share in such opinion. Therefore, it could be said that with the 
blatant failure in almost all spheres of human life, ranging from economy, security to education 
among many others, the people have not maximally benefitted. For the security situation has 
worsened to the extent that citizens do not longer sleep with their eyes closed. Banditry, 
kidnapping, Boko-Haram insurgency and many other agitations that could be liken to acts of 
insurrection, have soured communal relationship (Afolabi, 2015). Hence, it has deterred human 
capital development and social prosperity. The economic ladder has gone down to the lowest ebb 
in the last eight years or so. The educational decay that greeted the country's educational sector is 
only better imagined. 

From the foregone, it becomes literally difficult to contemplate how the very leaders, who are 
elected on the basis of trust for stewardship in governance, cannot provide the needed succor 
which the people so desperately desire. No wonder, Ambrose (2017) asserts that if legitimate 
authorities cannot tame the rise of insecurity, educational decay and economic retrogression, but 
can only indulge in baseless embezzlement of the national treasury, then the leaders should be 
equated to terrorists. This is true because terrorists usually engage in unprovoked destructions. 
Thus, an unprovoked looting of the national treasury is akin to fiscal terrorism. On this basis, this 
paper tasked itself with the burden to examine the activities of leaders who occupy our political 
institutions vis-à-vis their apparent maladministration adventures. This is in view to paving the 
way for religion to proffer solutions that could stand the test of time and thus, drastically eradicate 
bad governance or reduce it to a bearable level. 

Boko-Haramization

Book-Haramization is a coinage from the word Boko-Haram. Boko-Haram is an Islamic militant 
organization based in the northeast Nigeria. It is also active in Chad, Niger, Cameroon, and Mali. 
Boko-Haram is loosely translated to mean western education is forbidden (Mbaya, 2013). It is a 
terrorist organization that has been terrorizing the northeast of Nigeria and its border 
communities for more than two decades. Thus, Boko-Haramization here is an adjective, 
qualifying all acts bastardizing our political institutions as acts of terrorist.

Understanding the Nigerian Political Institution: The Journey So Far

The amalgamation of 1914 by Lord Fredrick Laggard saw the emergent process for the beginning 
of a new nation called Nigeria. History reveals that the colony of Lagos, the southern and the 
northern protectorates were merged to form an entity called Nigeria. According to Agi-Otto 
(2014) these protectorates were characterized by decentralized socio-religious structures 
irrespective of size and shape. And the various ethnic nationalities existed as independent nations, 
with their forms of government and leadership structures.

It is imperative therefore to note that in the north, there were different kingdoms such as the 
Kwararafa Kingdom, the Sokoto Caliphate, the KanemBorno Empire and the Tiv Nation among 

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others. In the south, there were the Oyo Empire, the Bini Kingdom and the Kingdom of Opobo 
among many others. These kingdoms, empires and caliphates are peopled by different ethnic 
groups such as Yoruba, Hausa, Tiv, Jukun, Orobo, Igbo and others (Onouha, 2008). Igbo occupies 
the east of the southern protectorate with its unique form of governance structures and leadership 
styles, with each of these units operating as a separate independent entity. And none was neither 
under the political or judicial subjugation of another nor paying allegiance to any power or 
authority outside its enclave (Kukah, 1998).

More so, most scholars believe that even though the different ethnic nationalities in Nigeria 
exercised socio-political independence, it was not in isolation of global events. Thus, the then 
prevalent global event where states under colonial rule clamored for self-rule soon crept into 
Nigeria. At that point, some early national figures such as Herbert Macauley, Anthony Enahoro, 
NnamdiAzikiwe, Obafemi Awolowo, Ahmadu Bello, Tafawa Balewa among many others, asked 
that Nigeria be granted independence (Umar, 2003). As a consequence therefore, different 
constitutional conferences were held to begin the gradual process of British withdrawal from the 
Nigerian political scene. By 1960, October 1, in an event that was greeted with pump and 
pageantry, the Union Jack came down and the Nigerian flag went up, signaling the beginning of 
an independent Nigeria (Olufemi, 2013). 

At independence, Nigeria operated the British styled parliamentary system of government. 
However, the first republic was not to last long as it was overthrown by a group of some young 
military officers on January 15, 1966. Seven months later, there was another military coup that 
replaced the government of Major General Johnson, Thomas UmunnakweAguyi-Ironsi. The 
succeeding military government headed by General Yakubu Gowon, presided over the Nigerian 
civil war, where an estimated figure of between 1.5 Million to 3 Million Nigerians, mostly of Igbo 
origin were massacred, killed, maimed or starved to death (Kukah, 1993). After the civil war, 
there was the continued back and forth of the exchange of leadership between the military and the 
civilian. During this period, Nigeria witnessed a short-lived second republic from 1979 to 1983 
and an aborted third republic in 1993 (Mbaya, 2013). It was not until 1999 when the military 
finally returned to the barracks. Thus, the fourth republic that begun in 1999 continued till date 
with the last general elections held on February 25, 2023 and March 18, 2023 respectively. The 
general elections offered the Nigerian electorates the opportunity to elect their president, 
members of national assembly, governors and members of states assembly to occupy political 
institutions and preside over the affairs of government at least in the next four years.

Book-Haramization of the Nigerian Political Institution: Examining the Eroding Values of 
Democratic Dividends

The modern Nigerian state is officially federalist and democratic in status with a modified United 
States of America presidential system of government. Such state status is to be for the benefit of 
the citizenry in every facet of life. This is because the various federating units will bring the 
government closer to the people, so that they can enjoy the dividends of democracy. Thus, Section 
14 (1) of the 1999 constitution of the Federal Republic of Nigeria, states that; “Nigeria shall be a 
state based on the principle of social justice”. This goes to show that democratic values and 
principles are at the core of governance. Section 2 (14) (2) (b) postulates that, “the security and 
welfare of the people shall be the primary purpose of government”. In the same light, Section 16 
(2) (c) stipulates that the state shall directs it policy towards ensuring that the economic system is 
not operated in such a manner as to permit the concentration of wealth or the means of production 
and exchange in the hands of few individuals or group.

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However, despite these constitutional stipulations, a cursory peep into the Nigerian political 
scene reveals that Nigerian political leaders have not lived up to the expectations of the citizens 
and the task which the constitution bestows on them. The political leadership in Nigeria has been 
bastardized to the extent that leaders feel that they are no longer accountable to the electorates. 
The leaders exhibit what can be termed as leadership rascality. Once they assume the position of 
leadership, they do not lead by the rule of law as stipulated in the constitution of the Federal 
Republic of Nigeria. Nigerian leadership misadventure is usually made noticeable through the act 
of nepotism display in the appointment of key personnel in the government's cabinet. They 
usually appoint family and friends into professional ministries and departments, not minding 
whether or not, they are qualified to occupy such offices. No wonder, Richard (1987) is of the 
view that the political class has been caught in the web of “prebendalism”. Richard (1987) 
associates prebendalism with the centrality of the Nigerian polity of intensive and persistent 
struggle to control and exploit the office of the state. He opines that prebendal which is a pattern of 
political behaviour that rests on the justifying principle that political offices should be competed 
for and then utilized for personal benefit of the office holders as well as of their reference or 
support group characterized the Nigerian political underpinnings. In such a case, the official 
public purpose of the office often becomes a secondary concern however much that purpose 
might have been originally cited during the periodic competition to fill it.

The above, illustrates the desire to engage in official corruption which captures the degree of the 
moral decay that has characterized the Nigerian political institutions at least, since independence. 
From available records, the Nigerian political institutions have been conditioned for corrupt 
practices and manipulation of the administrative procedures, to allow for easy access to wealth 
through looting the national treasury. Such corrupt tendencies have been rooted in the Nigerian 
blood stream since independence which the process itself is shrouded in corruption.  Little 
wonder, Ugwu (2002) posits that the pre-colonial society knew little about corruption but soon 
after Nigeria's independence in 1960 and shortly afterwards in 1963 when Nigeria had become 
republic, corruption grew in galloping proportions in every sphere of human life. In the same 
vein, Maier (2001) insists that Nigerians spend a good part of their lives trying to get better of the 
government for their own benefit or that of their family, their village or their region. Rare then, is 
the head of state who acts on behalf of the nation. No wonder, Kukah (2010:2) posits that:

Nigerian has remained trapped in a time warp. It has not succeeded in extricating itself from 
colonial trap that is suffused with inherited prejudices and distorted social histories. History has 
continued to serve as a platform for the reinforcement and concretization of age-old regional, 
ethnic and religious prejudices. The result is that in politics, economics, education, academia, 
religion and every area of our national life, these prejudices continue to dog and shape the choices 
we make in our relationship.

Therefore, the dividends of democracy such as jobs opportunities, access to quality and 
affordable healthcare, free and compulsory education, security, good access roads, peace among 
many others, which are provided through good leadership, have eluded the citizenry. This is 
because the nation is deeply immersed in ethno-religious sentiments, regional bias and corruption 
arising from poor and weak leadership and the results are embezzlement, fraud and kick backs 
(Ugwu, 2002). The government and leadership styles have been structured to allow for official 
corruption. Thus, the Newswatch Magazine as cited in Anugwom and Igbo (2002) found that 
corruption in Nigeria is institutionalized through the establishment of many elephant projects and 
money gulping jamborees, such construction of fly-over and double-carriage highways many of 
which are ill-maintained. These projects are known to be ways of siphoning public money and 

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rewarding loyal public officials, politicians and retired and serving military administrators or 
governors who run their states as if they were private estates.

The above stark really was true then just as it is now. Hence, the blazing heat of the fire of political 
corruption has sent so many Nigerians packing. Thus, “japa” has become a popular phrase that 
indicates leaving the country in the search for greener pastures overseas. The numbers of skilled, 
semi skilled and unskilled workers of all kinds that usually leave Nigeria on daily basis in search 
of greener pasture overseas are only better imagined. It is now a known fact that the streets of 
Europe and America are littered with Nigerians of all backgrounds, sweeping the streets and 
washing corpses just to earn a living. In other instances, Nigerian professionals who see openings 
for jobs in the middle-east, Asia, Europe and America usually do not let such opportunities pass 
them.  According to Odey (2001), from a politically standpoint, the turmoil, the repression, and 
the general insecurity that pervaded Nigeria, forced thousands of her citizens to flout all 
international borders' laws in order to get out of the country either by hook or by crook. As a 
consequence therefore, Nigeria's external image suddenly degenerated to a shameful state.

Indeed, Nigerians are undergoing severe and excruciating experience as a net effect of 
corruption. A chronicle of the people in public and civil services that are involved in corruption 
and are protected by institutions of law enforcement, will only leave one shading tears. And, 
Nigerian leaders, virtually at all levels of government, ranging from states to local governments, 
are on the lead in exacerbating it. This of course demonstrates the state of the eroding values of 
democratic dividends in Nigeria. Consequently, the “talakawas”, the downtrodden and the 
common men appear helpless.

Leadership and Governance in Nigeria: Terrorists Calling the Shots

It is evidently glaring from what we have seen in the foregone analysis, that the Nigerian political 
history is characterized by deliberate poor leadership and weak governance. Thus, it appears 
obvious that the Nigerian elected representatives at all levels, have formed a syndicate akin to a 
terrorist gang, to loot the commonwealth of the Nigerian state at the expense of effective 
leadership. The Nigerian ruling class has mastered the art of deception in leadership and they can 
hide under any cover, be it religion, ethnicity or region in order to stay afloat on the political stage. 
Yusuf (1982) posits that, they usually find cover in ethnic affiliation or religious inclination to 
perpetrate these heinous crimes against the people. Thus, he insists that:

The intermediary bourgeois cannot appear as what he really is in the political economy of 
Nigeria. He has to find a cover…He has to take cover – as a Muslim or Christian. He has to take 
cover as an Ibo, Hausa, Idoma or Efik. He has to posture as a majority or minority…essentially as 
a means of creating the context for his fancy dress ball, for his charade of disguises in order to 
further entrench division among our people, slow down their awakening at any cost; even the 
unity of our country for which so much has been sacrificed (25).

Thus, the Nigerian political leaders who are supposed to be the custodians of the highest values of 
good governance and effective representation through worthy leadership as enshrined in 
Nigeria's constitution, have turned terrorists, thereby destroying every noticeable fundamental 
fabric with which the country is stitched. It is therefore challenging that the Nigerian political 
class can go to any length, no leaving any stone unturned in their quest to continue holding unto 
power. They employ all manner of tactics, dividing the people along ethno-religious and regional 
divides, not minding if relationships are soured. The ancient strategy of divide and rule has been 
used across cultures and civilizations especially by the colonial masters at the detriment of 

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development and at the expense of merit. No surprise, Kukah (2010) opines that regionalism; 
religious affiliation and ethnicity still weigh heavily as determinants in the choices and 
appointments of political officers and even bishops in the various Christian churches in Nigeria. 
This is equally true in almost all facets because Imams face the same challenges too across the 
country and that the result is that the nation lives under the weight of catch-22 contradiction. 

 Little wonder, Newswatch (1989) as cited in Ogbonnaya (2016) quoted General Ibrahim 
BadamasiBabangida to have admitted that Nigeria is passing through a period of grave crisis and 
it is the attitude and role of the elites which have determined the nation's history. As an elite and 
the then military president, he avers that as leaders, they equate their ends with the ends of the 
groups and communities to which they belong. They also mobilize others to fight for their 
individual causes, individual beliefs and interests. He equally states that the worst features in the 
attitude of the Nigerian elites include; factionalism, disruptive competition, extreme greed and 
selfishness, indolence and abandonment of the pursuit of excellence. 

From the foregone therefore, it could be seen that these terrorists parading as leaders have over 
time manipulated religion and ethnicity and hence, used them as tools to fan the embers of 
disunity and disaffection among the people. They have instigated so many communal and ethno-
religious crises which resultant net effects have been wanton destruction of lives and livelihood 
(Reno, 2002). 

A chronicle of these politically instigated ethno-religious and communal crises are very 
instructive. Without question, Nigeria since the 1980s had its fare share of bloodiest ethno-
religious riots and communal uprisings with each producing or introducing a new dimension. The 
Sunday Tribute chronicled the violent religious uprisings in Nigeria among which are the 
December 1980 religious disorders in which a staggering figure of 4177 people lost their lives 
and properties worth hundreds of millions of naira were destroyed, the 1982 Maitatsine riots in 
Maiduguri, the 1987 Kafanchan riot and a host lots of others too numerous to mention (Sunday 
Tribute, 2015).

The fact remains that all these adventurous disasters have been pewed by our founding fathers, 
which soon after independence, seemed not to have faith in one Nigeria. For instance, the Parrot 
(1960) as cited in John (2013:22) quoted Ahmadu Bello to have said that:

This new nation called Nigeria should be an estate of our great grandfather, UthmanDanfodio. We 
must ruthlessly prevent a change of power. We must use the minorities in the north as willing tools 
and the south as conquered territory and we must never allow them to have control over their 
future.

In another instance, Ahmadu Bello said, “the Prime Minister and Sardauna need to go back to 
Lagos to deal with Zik and Awo…we want your support…if you did not give it, there will be 
trouble” (Ambrose, 2017:13). Elsewhere, Obafemi Awolowo ventilated, “that Nigeria is not a 
nation. It is mere geographical expression. It is a merely distinctive appellation to distinguish 
those who live within the boundaries of Nigeria from those who do not” (Mbaya, 2013:18). All 
these postulations are the expressions of selfish interests all at the detriment of the poor masses 
who are always the losers. The poor man looses at almost every policy decision of the 
government. He has never been at the centre stage of the genuine programmes of the government 
that will benefit him. Thus, the poor man looses all the times. Agbese (2002) cited in Odey (2014) 
posits that:

The poor is a loser. Always was, always is and always will be. When things go wrong, he loses, 
when things go right, he is not much better. The politician calls him the common man… when the 

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gods of hate demand a sacrifice as a condition for peace; his common blood is available to the high 
priests of hate… when nations want to massage their ego, they put a uniform on the common man, 
put a gun in his hands and send him to the killing field where the leaders themselves fear to 
tread…when religious leaders have some problems deciding what name to call the supreme being 
of their faith, they summon the common man not to advise them but to fight and die for their own 
stupidity.

In view of this, it can be safely asserted, that these leaders have excused themselves from the task 
of leadership and have now turned terrorists, dishing out bad governance, depriving the people of 
democratic dividends and manipulating them as tools for destruction. Thus, what the ruling class 
knows best is looting the national treasury. The civil servants who are experts in administration 
usually do present themselves as willing tools. They embezzle money meant for infrastructures, 
security and jobs, thereby further stretching the grip of poverty on the people. What then can be 
worst than terrorism if terrorism is actually the destruction of a people's livelihood. Obadiah 
(2020) alleged that a seating governor in the north is a commander of bandits and Boko-Haram, 
and that he is using state resources to provide logistics for those terrorist groups so as to cause 
mayhem and remain at the corridor of power. These ugly developments must be tamed otherwise, 
Nigeria will remain a pariah state and her leaders turned terrorist in governance, will continue to 
plunder its resources at the expense of development.

Rescuing the Collapsing Political Institution and the Leadership Structure: 
Recommending the Role of Religion 

For Nigeria to make headway in leadership and governance and thus, rid its political institution 
from the menace of those terrorists parading as leaders, the following recommendations are 
useful;

1. Religion, especially Christianity and Islam, under the auspices of the Christian 
Association of Nigeria (CAN), JamatusNasril Islam (JNI) and the Supreme Council of 
Islamic Affairs, should pressure the National Assembly and the State Houses of Assembly 
to be deliberate and purposeful in their legislative duties of law making in order to come 
up with legislations that will strengthen our governmental institutions so as to make them 
strong for service delivery. If this must be achieved, these religious groups must partner 
with the Civil Society Organizations (CSOs) to organize the people in such a way that 
they can hold their representatives to account in the event that they sort to compromise by 
doing the biddings of the executive arm of government.

2. The executive arm of government both at the federal and state levels must be effective in 
the delivery of their mandate in serving the people. Leadership is the head and when the 
head is rotten, the body follow suit. The people's interest therefore, must be at the centre-
stage of their policy formulation and implementation. The attainment of this can be 
facilitated when responsible leaders are elected into position of authority. This is so 
because men of integrity live up to the task of effective leadership. To achieve this, CAN, 
JNI and CSOs must collaborate to educate the electorates to the extent that they can 
subject all political candidates to debates so that they can present their manifestos on the 
basis of which they should be elected. This is so because when they failed or are failing in 
leadership, they can be reminded of the promises they made and thus be held to account. 

3. CAN, JNI and CSOs should support and encourage the institutions saddled with the 
responsibility of fighting corruption such as the Economic and Financial Crime 

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Commission (EFCC) and the Independent Corrupt Practices and other Related Offences 
Commission (ICPC) and ensure that they be given a free hand to fish out corrupt officials 
and make them face the wrath of the law without witch-hunting and victimization. This is 
so because a country that does not allow any agency enacted or established by law to 
freely carry out its statutory function that country is only waiting for its collapse. 
Countries that fit into the typical examples of failed states are usually come by as a result 
of mounting cases of unchecked official corruption and maladministration.

4. In all honesty, CAN and JNI with the support of CSOs should work in collaboration with 
the Judiciary and the Nigeria Bar Association (NBA) in restoring confidence to the 
common man. This should be done in the hope of igniting the spirit of checks and balances 
in governance. Any country whose judiciary and the legal systems are not strong, such 
country do birth dictators who change laws at will and lord it over the people as though 
they are presiding over a regime of slavery. 

Conclusion

This research has sort to look at how the Nigerian political institutions have been turned to a 
terrorist organization, thereby breeding leaders who in delivery service to the people as stewards 
in governance, have shown themselves as criminals, embezzling funds, looting the treasury at the 
expense of development. The paper argued that if terrorism is an unprovoked attacked on the 
people then the bad and poor governance style, exhibited by leaders of Nigeria cannot be better 
named than referred to as terrorists hiding under the guise of leadership. In fact, no terrorist group 
or organization can be as worst as bad leaders who use state resources at the detriment of 
economic development and prosperity of the people. In the hands of such leaders, all kinds of 
criminal elements are bred. If it is true that, everything rise and falls on leadership; then, such 
leaders must live up to the challenge of personal example. If we must get it right as a nation, then 
we must advocate for right and responsible leadership. Thus, having this in mind, the paper offers 
some recommendations in which religion can help, and hoped that if they are implemented, such 
terrorists parading as leaders who loot the national and states treasuries will be tamed for 
accountability and eventual development of the country in all facets.

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