By Edet Edet.
In the increasingly fragile theatre of Nigerian democracy, certain political actors appear more fixated on silencing dissent than strengthening dialogue. Recent months have brought a series of disturbing developments that suggest a coordinated, if not conspiratorial, effort to isolate, delegitimize, and possibly endanger Mr. Peter Obi; former Governor of Anambra State and the Labour Party’s 2023 presidential candidate.
His crime? Refusing to play by the old, corrupt rules of Nigerian politics.
Obi’s name has become a lightning rod for controversy, not because of scandal or impropriety; of which he has remarkably few, but because he represents a political alternative grounded in prudence, accountability, and grassroots engagement. And for that, it seems, some in power have resolved to make him a target.
The latest signal of hostility came from Governor Monday Okpebholo of Edo State, who made headlines few days ago by declaring Peter Obi persona non grata; an unofficial status of hostility typically reserved for foreign enemies, not Nigerian citizens. This audacious proclamation sent shockwaves through the public sphere, not just for its brazenness, but for its utter lack of legal foundation.
Before Edo, Benue State Governor Hyacinth Alia, made a similar declaration. In June 2025, Alia issued a public warning that Obi should not visit Benue without prior “clearance.” Days later, the Yelewata massacre occurred; a coordinated attack that left scores of civilians dead. While no official link has been proven between Alia’s warning and the bloodshed that followed, the timeline is as ominous as it is alarming.
Now, Governor Okpebholo echoes Alia’s sentiment, warning Obi that if he visits Edo without notifying the state government, “whatever he sees, he should take.” What does that mean? Is this a cryptic blessing, or a veiled death threat?
Let’s be unequivocal: Nigeria’s 1999 Constitution guarantees freedom of movement to every citizen. Nowhere in Nigerian law; federal or state, is it stated that a former governor, presidential candidate, or private citizen must seek the approval of a sitting governor before visiting any part of the country. To suggest otherwise is both legally absurd and politically dangerous.
The attempt to tether Obi’s security to his willingness to “notify” a governor of his movements is a gross abdication of responsibility. The provision of security is not a discretionary favor handed out by governors. It is a constitutional mandate entrusted to the Nigerian state, not individual political officeholders. When governors declare they will not “guarantee” Obi’s safety, they are not just threatening a man they are undermining the law.
In an even more troubling move, the Kaduna State Police Command recently banned any rally celebration of Peter Obi’s birthday by his supporters; the “Obidient” family. A peaceful gathering, celebrating a political figure’s birth, in a democracy, has now been criminalized.
This act has nothing to do with crowd control or public safety. It is about fear. A fear so potent that it now seeks to criminalize joy itself, simply because it is in honor of a strong opposition figure.
How did Nigeria arrive at a place where birthday celebrations and visitations are deemed a threat to national security, while public threats by governors are left unchallenged?, these however leads us to the bold question, Who Wants Peter Obi Dead?
That’s the chilling question that now haunts public discourse. The repeated threats, direct or implied are not isolated gaffes. They are part of an unmistakable pattern: delegitimize Peter Obi, obstruct his movement, criminalize his supporters, and normalize the idea that harm could, or even should, come his way.
What else could “whatever he sees, he should take” mean in a political context already marred by assassinations, massacres, and enforced disappearances? When security is withdrawn and threats go uninvestigated, the line between negligence and complicity blurs dangerously. This is no longer about politics. It is about survival.
So why is Peter Obi such a thorn in the side of the political elite? It’s not that he’s the only opposition figure. It’s that he’s an uncommonly clean one, and that’s precisely what makes him dangerous. In a political culture built on patronage, corruption, and cronyism, Obi is the rare figure who refuses to play along.
He doesn’t flatter godfathers. He doesn’t bribe traditional power brokers. He talks about budgets, accountability, and fiscal discipline. He travels light, campaigns harder, and refuses to be drawn into tribal or religious partisanship. He appeals not to the elite, but to the millions of Nigerians who are tired of being lied to.
This is not just political deviation, this is existential rebellion against Nigeria’s political status quo. And to those who thrive in the old system, that’s not just annoying. That’s threatening.
We must ask ourselves: What kind of country are we becoming, when peaceful opposition is answered with threats, and dissenting voices are met with police batons?
Are we so insecure in our democracy that we now treat electoral challengers as enemies of the state?
If Peter Obi, a former governor, a presidential contender, and an internationally respected figure is not safe, then who is?
This is not just about Peter Obi. This is about the soul of Nigerian democracy It is about whether we still believe in a system where ideas, not intimidation, determine leadership.
Because if we allow this culture of threats and suppression to continue unchecked, then tomorrow, it won’t just be Peter Obi. It could be you. It could be anyone.
Let it be known that the Nigerian Constitution does not require Peter Obi or any other Nigerian to inform any governor before traveling within the federation. It does not require Nigerians to seek permission to celebrate their leaders. And it certainly does not allow public officials to threaten harm and then hide behind semantics.
The repeated threats against Peter Obi, the unconstitutional actions of state governors, and the silence of federal authorities are not just violations of law they are moral failures.
And history will remember them as such. Because if anything happens to Peter Obi, the question will no longer be rhetorical: Who wants Peter Obi dead? The question will be: Why did we let them succeed?
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