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Nigerian Governments and the Theory of Social Contract


It is in view and scrutiny of the socio-political happenings in Nigerian democracy that I deem it pertinent to come up with a piece of writing bearing this title.

In the state of nature, human beings lived in a condition clearly described by Thomas Hobbes as "solitary, poor, nasty, brutish and short". Human beings were endowed with certain inalienable rights, but in the state of nature where there was no political order, the rich exerted force against the poor and the strong against the weak.

As population and struggle increased, human society was formed. The people thought that their rights were in danger and they had to be protected. Thus, they sat down, chose certain group of people and made agreements primarily to protect the people's rights. Those group of people chosen became the government while the terms of the agreement became the constitution. In a situation whereby the government failed to enforce the contracts, particularly the enforcible terms, the people could stage a revolution and change the government.

On the other hand, it is rather sadly unfortunate that Nigerian reflection of the social contract theory presents a different kettle of fish. Making reference with this theory, it is undeniable that the sole aim of creating a government is to protect human rights and ensure the welfare of the people. Does that reflect in Nigeria?

The terms of the agreement in Nigeria have been forged; it now protects wishes and aspirations of those entrusted with authority as against the Latin maxim that says: "Salus populi est suprema lex"—the welfare of the people is the supreme law and consideration.

Life in Nigeria, despite the contract, is gradually returning to state of nature as the political order is so weak that the sanctity of human soul is worthless. Right from the birth of Nigeria, the various governments violated the agreements. The people staged a revolution some years back but yet, human rights are violently and flagrantly violated. One hardly finds where a political leader has his right violated, but it is very common when it comes to the masses.

In addition, since the revolution we staged is incapable of guaranteeing the protection of our rights and welfare, then we need to ask questions. Whom have we been entrusting with the leadership of our nation? Have they been capable and deserving people? Have we been questioning their actions and inactions? Etc.

Lastly, it is my humble submission that social contract theory has a different outlook in Nigeria and the terms of the contract suffer from breach and forgery. We can only get out of the woods if we face the direction of meritocracy. May God help us. Ameen.

By Abdul Mutallib Muktar

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