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From Abel Leonard, Lafia
Trekking for politicians is seen by many as a political culture that is rooted in hope, hardship and weak institutions of government.
Across Nigeria and particularly in Nasarawa State, sights of citizens trekking long distances in support of politicians has become a familiar political ritual. In recent months, youths and political supporters have been seen trekking from Lafia to Keffi, Karu, Akwanga and other parts of the state, chanting slogans, waving leaves and following convoys on foot under the scorching sun.
These treks are often organised as acts of solidarity with political leaders or aspirants, and increasingly serve as public clarion calls urging certain politicians to contest various elective offices ahead of the 2027 general elections. To the casual observer, the scenes appear as sheer enthusiasm or loyalty. In reality, they expose deeper and more troubling truths about Nigeria’s political culture, governance structure and socio-economic realities.
Trekking for politicians, political analysts say, is not a cultural accident, nor merely an expression of admiration. But rather a symptom, one deeply rooted in Nigeria’s political history, economic hardship, institutional weakness and the psychology of power.
Daily Sun recalls that origins of trekking for politicians can be traced to Nigeria’s early post-independence period. During the First Republic (1960–1966), politics quickly became associated with access to state resources rather than service delivery. Political leaders were viewed as patrons who could dispense jobs, contracts and infrastructure to loyal followers.
Political historian Dr. Jibrin Ibrahim notes that “Nigeria’s political elite inherited a colonial state that was extractive and centralised. After independence, that structure remained, but control shifted to local elites who used state power as a reward system.”
This patron, client relationship deepened during prolonged military rule. With democratic institutions suspended, access to power was no longer mediated by accountability or elections, but by loyalty and proximity. Communities, it was gathered, learnt that visibility mattered more than citizenship rights, thus making public displays of allegiance, rallies, marches and treks become tools for survival and negotiation.
Although Nigeria returned to a democratic rule in 1999, the culture endured. Democracy arrived, but institutions remained weak. The rules changed; the behaviour did not.
In Nasarawa State, economic vulnerability remains a major driver of political trekking. The state has a largely rural population, with agriculture as the dominant livelihood. Yet unemployment, underemployment and poverty persist, particularly among young people.
With limited social security systems and few private-sector opportunities, politicians are often perceived as the nearest gateway to economic relief.
A Lafia-based civil society advocate, Mrs. Ruth Ogah, explains“For many youths, trekking is not really about politics; it is about survival. They hope the politician will notice them, remember their faces and perhaps offer something , even if it is transport money, empowerment materials or a future promise.”
In many cases, such expectations are deliberately encouraged. Political aides, ward leaders and local influencers mobilise crowds with assurances that “something will come.” Sometimes cash, food or souvenirs are shared. Other times, nothing materialises , yet the cycle continues.
Weak institutions, strong personalities
The persistence of trekking is closely linked to institutional weakness. In functional democracies, citizens rely on systems, not individuals. Roads are constructed because they are budgeted for. Schools function because policies are enforced. Healthcare works because systems are funded and monitored.
In Nasarawa as in much of Nigeria, institutions are often fragile, underfunded or politicised. Consequently, individuals wield enormous discretionary power.
Political analyst, Dr. Madaki Williams observes that “When institutions fail, people fall back on personalities. Citizens begin to believe that only closeness to power can solve their problems.”
This explains why many citizens can recite the names of political office holders but struggle to identify policies or development plans. Politics becomes personalised, emotional and transactional.
Beyond loyalty, recent treks across Nasarawa have taken on a new political meaning. Supporters trekking from Lafia to Keffi, Karu and adjoining communities often describe their actions as solidarity marches aimed at encouraging preferred politicians to declare their ambition for governorship, senatorial, House of Representatives or state assembly seats ahead of 2027.
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These treks function as informal endorsements, signalling grassroots acceptance and attempting to shape political narratives before formal campaigns begin. In effect, trekking has become an early-stage campaign tool — long before party primaries or official declarations.
Nasarawa State’s ethnic and religious diversity also shapes trekking behaviour. When a politician is perceived as representing a particular ethnic group, religion or local interest, trekking becomes a collective expression of identity and inclusion.
In this context, trekking communicates a simple message: “We are here. We matter.”
A community leader from Nasarawa Eggon, who spoke anonymously, put it succinctly:“If your people are not seen, they are forgotten. Trekking is how communities remind politicians that they exist.”
For marginalised or underdeveloped areas, trekking becomes a symbolic negotiation for relevance and attention.
Elite mobilisation and political theatre
Contrary to popular belief, many treks are not spontaneous. They are carefully orchestrated. Local party officials, youth leaders, women groups and traditional influencers are mobilised ahead of political visits.
Transport may be arranged from nearby communities. T-shirts and caps are distributed. Songs and chants are rehearsed. Attendance lists are sometimes taken.
Governance expert Ezenwa Nwagwu describes trekking as “a core element of Nigeria’s political theatre designed to generate optics for the media and signals of strength to rivals.”
For politicians, large crowds convey popularity and inevitability. For citizens, participation is often a calculated gamble, and a bid for relevance.
Beyond economics and organisation lies psychology. In a society where the state often appears distant and indifferent, power assumes a near-mystical quality. Proximity to power offers a sense of protection and possibility.
Trekking delivers emotional rewards, belonging, recognition and hope.
A youth leader in Keffi captured the dilemma thus: “If you don’t show support, you are tagged an opponent. If you show support, at least there is hope.”
The endurance of trekking highlights the gap between democracy and citizenship. While Nigerians vote, many do not experience the dividends of citizenship, quality education, healthcare, security and justice.
In such circumstances, rights are replaced with appeals, and entitlements become favours.
As civil rights activist, Aisha Yesufu once noted, “Where citizens beg leaders for what is theirs by right, democracy is already wounded.”
The long-term consequences are profound. Trekking politics discourages issue-based engagement, weakens accountability and elevates symbolism over substance. More dangerously, it conditions younger generations to believe that democracy is about pleasing leaders rather than scrutinising them.
Citizens trekking for politicians in Nasarawa State is not evidence of democratic vibrancy. It is a reflection of unmet needs, fragile institutions and a political culture driven by access rather than service, another source added.
Pundits argue that true democracy will emerge when politicians trek to citizens with clear policies, measurable outcomes and humility; when leadership is assessed by performance, not processions; and when citizens no longer feel compelled to walk long distances from Lafia to Keffi, Karu or beyond simply to be seen. Until then, the trek will continue not as celebration, but as a quiet testimony to a system still searching for its soul.
