By Abiodun Awosanya
In Nigeria’s intricate web of communities and cultures, the question of why people help each other, such as offering jobs, financial assistance, or even a place to stay, runs deeper than simple generosity. Two key forces shape this tradition; loyalty and social ties.
Among the Yoruba, loyalty to influential figures often dictates who receives support. For the Hausa/Fulani and Igbo, however, ethnicity, religion, and communal bonds play a more enduring role. While loyalty may open doors in the short term, social ties form the bedrock of lasting communal support.
In Yoruba urban settings, support is frequently tied to one’s allegiance to a powerful individual, whether in politics, or in business,. This form of loyalty is often performative, a transactional display aimed at currying favor.
Sociologist James C. Scott calls this a “hidden transcript”. A situation where people publicly show loyalty while privately holding different views. This fragile arrangement, driven by self-interest, rarely benefits the wider community.
Conversely, the cultures of people feom the northern or eastern part of Nigeria maintain traditions of communal support rooted in ethnicity and probably religion. A Hausa Okada rider in Lagos can rely on help from a distant relative in government, not because of loyalty, but shared background. Among the Igbo, it’s common to see businesspeople mentoring and supporting others from their village or clan. No questions asked. These acts of solidarity are more than cultural customs. They are social infrastructure.
French sociologist Pierre Bourdieu coined the term social capital, the resources and advantages people gain through social networks. These connections, whether family or community-based, often prove more reliable than ties to powerful individuals.
Similarly, Mark Granovetter’s theory of “the strength of weak ties” highlights how even distant or casual relationships can provide significant support. Together, these theories explain why social ties are more inclusive and enduring than loyalty.
Loyalty to a person in power can vanish overnight, especially when that power fades. But support built on social ties creates a cycle of reciprocity. People who benefit from such systems are more likely to pay it forward within their communities. It is a model that fosters empowerment, not dependence.
Even in Yoruba culture, this ethos is captured in the proverb “Eniyan l’asọ mi” (“People are my clothing”). A reminder that people, not power, are our true covering. But in practice, this wisdom is often overshadowed by performative loyalty.
As Nigeria continues to urbanize and modernize, the temptation to rely on loyalty-based patronage remains strong. Yet reviving the value of social ties, through hometown associations and cultural unions, offers a more ethical and sustainable path to societal wellbeing.
We need not be fooled, especially if you are in influential personality based on political power, highly placed position, power, and status. In the end, it’s not who pledge loyalty to you, it can be deceitful, but who is connected to you that truly matters.
