The ‘Governor Amuneke’ in All of Us

OBINNA CHIMA

He is known for abuse of power, notorious for embezzling and diverting public funds. His leadership is marked by double standards, hypocrisy, and a blatant disregard for the rule of law. He thrives on election rigging and voter suppression and lacks transparency.  

That is the character of ‘Governor Amuneke’ in the widely circulating comedy skits by comedian and content creator, Kevin Chinedu Arua, popularly known as Kevinblak.
While it is easy to laugh at these trending skits on social media, especially the “let’s see the edit” section, the character of ‘Governor Amuneke’ is more than just satire. He is a mirror. A crude reflection of a culture that tolerates, sometimes even rewards, corruption, mediocrity, impunity, and greed.

From failed and unfulfilled promises, to clinging onto power till death, embezzling of funds meant to provide healthcare, voter inducements, and commissioning of incomplete and non-existing projects, the character of ‘Governor Amuneke’ is a reflection of the rot, impunity, and moral bankruptcy that have come to define much of political leadership in Nigeria, as well as in other countries in Africa.

At this moment, an example that readily comes to mind is the recent allegation by the Governor of Abia State, Alex Otti, that his predecessor, Okezie Ikpeazu, committed fraud by commissioning an uncompleted Government House—one of several deceptive legacies his administration claims to have inherited and is working to correct. Similarly, civic tech organisation, BudgIT Nigeria, a few months ago revealed that it uncovered over 11,000 projects worth N6.93 trillion inserted by the National Assembly in the 2025 budget, which underscored growing concerns about transparency and fiscal discipline. BudgIT had described the development as a deeply entrenched culture of exploitation and abuse, which it had alleged was led by top-ranking members of the National Assembly as a means of frittering public funds meant to support national development.

This trend is not just a failure of governance, but a deep betrayal of public trust. When leaders prioritise optics over outcomes and personal gains over public good, the result is a vicious cycle of underdevelopment, disillusionment, and systemic decay that robs future generations of hope and progress. It is what happens when a society lowers its standards and surrenders to cynicism.

This concern was aptly captured by the Emir of Kano, Alhaji Sanusi Lamido Sanusi, during an interview on Channels Television three days ago. The former Central Bank of Nigeria Governor noted that the absence of proper upbringing is a major factor affecting the quality of leadership in Nigeria.
He stated: “A society in which material wealth—no matter how it is acquired—is respected and glorified, where people known to have stolen public funds are rewarded with ministerial appointments, will continue to reproduce itself.

“We don’t have a sense of disgust for people who hold public office and amass wealth. Instead, we reward them with more appointments and opportunities to enrich themselves, and this is what Nigeria has become.
“We have been ruled by people who have no values, no respectable legacy, and no desire to leave one. These are individuals who define themselves by what they own—how many houses, private jets, or billions they have in the bank.

“It doesn’t matter to them that people see them as thieves and criminals who have looted the commonwealth. For them, values simply do not matter.”
We mock the ‘Governor Amuneke’ in our local governments, legislature, judiciary and executives, but in many ways, we made them. We elected them. We excused their excesses based on our nepotistic or tribalistic lenses. We accepted “something for the boys” as political normalcy and we praised their “generosity” when they threw money at events, never asking where it came from.  And now, we wonder why our nation is adrift.

Interestingly, whenever the conversation about Nigeria’s dysfunction begins, we, the followers, point our fingers at the ‘Governor Amunekes’ among us, that is, the political and public office holders. They are the usual suspects. But while it’s easy and often justified to criticise political leaders, the harder truth is that corruption in Nigeria is not just a top-down problem; it is also bottom-up. It is also woven into our daily lives as followers. In short, there is corruption in all of us, both political leaders and followers. Yes, even me.

From the civil servant who demands “something for the boys” before processing a file, to the job seeker who falsifies credentials, to the parent who pays to get a child into school even when the child is not qualified, and the voter who sells their conscience for as low as N5,000 or some bowls of garri, are all cogs in the wheel of progress. Likewise, from those parents who accept and celebrate proceeds from internet fraud from their children; the  pastors, prophets or even priests who deliver fake and misleading messages that have destroyed families and misled many; those who take delight in beating traffic LIGHT and also insult those who chose to stop when the red light is on; the kidnappers, agents of destabilisation in the society, dealers in illicit drugs, traders who sell fake wares or market women who use wrong measuring bowls, we are all ‘Governor Amuneke.’ We hail those who jump queues as being “sharp” and celebrate those who rig union elections and manipulate religious influence for personal gains.

We often decry the looting at the top, yet we applaud or envy those who “hammer” overnight, no matter how dubious the source of their wealth.  Many who criticise ‘Governor Amuneke’ for looting would themselves loot if handed the same opportunity.  

What makes the situation worse is our selective morality. We condemn a politician for stealing public funds, but cheer when our relative gets a government job through “connection.” We accuse leaders of nepotism, yet promote only people from our tribe when given authority. In reflection of Peter Ekeh’s ‘Two Publics,’ we apply different moral standards to each public, as stealing from our village is unacceptable, but stealing from the “government” is tolerated and even praised if it benefits the community. A kinsman who diverts public resources is often seen as a hero bringing benefits home. We offer them front seats in our local churches and shower chieftaincy titles on them. These double standards weaken our moral foundation and reinforce the very system we claim to oppose.

Indeed, this normalisation of corruption has had devastating consequences on societal development. It has crippled our institutions, degraded our values, and destroyed public trust.
Just as under ‘Governor Amuneke,’ schools are underfunded, hospitals lack equipment, roads remain death traps, not merely because leaders steal, but because the society has grown to tolerate and, in many cases, participate in the same rot. And we all suffer as a result of these maladies.

For a long time, the Founder of the Lux Terra Leadership Foundation, Rev. Fr. George Ehusani, has consistently used his weekly Sunday homilies to emphasise the need for behavioural change among Nigerians. According to him, no amount of economic reform or political restructuring will yield lasting results unless citizens transform their attitudes, values, and actions.

Ehusani argues strongly that achieving the Nigeria of our dreams requires more than just good governance, but demands a cultural and moral renewal driven by individual responsibility and collective conscience. In his view, true national transformation begins with the choices we make daily, from the family level to the highest levels of public office.

Clearly, our country requires a moral revolution that calls for accountability not only from those who govern, but also from the governed. Leaders emerge from society. They are not aliens. A corrupt society will, almost inevitably, produce corrupt leaders. If we hope to end the era of impunity and recklessness, then the change must start beyond those in Abuja and the corridors of power. It must begin in homes, schools, religious institutions, marketplaces, and, above all, the mind.

We must stop treating corruption as a political phenomenon and begin to see it as a personal choice. True reform, therefore, cannot be achieved by merely changing the faces of those in power. It begins with personal integrity in the little things. From refusing to accept money to vote, holding power to account, demanding competence, and not being complicit in everyday fraud. We must embrace cultural reset, collective awakening, refuse to laugh off or normalise failure and, above all, see integrity not as an exception, but as a norm so as to progress as a country.