By Rev. David Aniefiok Titus, PhD and Jude Uche Onwuhanze, PhD


ABSTRACT
In the light of all the negatives attached to the concept of politics globally and that of Nigeria in particular, one would be tempted to throw-in the towel and surrender for the worst. However, with the reminiscence of triumph over negatives in countries like the United States of America for its obnoxious “Spoil System” in the 18th Century, and Ghana’s recovery after “House Cleansing” in 1979, this sanitizing advocacy via tupocracy in Nigeria becomes propitious. The paper is qualitative in its approach with data from secondary means such as Textbooks, Journals, Internet materials, and Participant Observation Technique (POT). They serve as analytical tools for the study. David Easton’s System Theory, which inter-alia analyze political life in general and specifics on regulatory mechanisms–one of which is sanitizing mechanism, was adopted to further strengthen explanations. Discovered in the study is the insatiable love of money for wealth among Nigerian leaders as the bane of dirty, devilish politics in the country; hence the need for tupocratic advocacy; shunning of questionable/political wealth and their possessors; and to make politics at all levels less lucrative
Keywords: Sanitizing, Politics, Tupocracy, Nigeria, Money


CHAPTER ONE: INTRODUCTION
The term “politics” has become a household concept in Nigeria; especially now that uninterrupted civil rule has for the first time lasted for so long: from 1999 till date (21years running). Politics is seen as the most lucrative business in Nigeria. Apart from the few political scholars who perceive it as a noble course, most people (informed and uninformed) perceive and talk about politics as an ostensible practice – very ignoble and dirty.
In Nigeria, like many other African countries, politics is a-do-or-die affair, antagonistic, battle field – where gladiators use various unwholesome means to access political offices for governance. Thuggery, ritual killings, kidnapping, blackmail, arson, juju oath and other diabolical practices are some of the uncivilized means to this end. In other words, politics in Nigeria is misconstrued to satisfy Machiavelli’s “the end justifies the means” principles; indeed, to satisfy selfish ends.
This negative perception of politics is captioned in Eminue (2001:31) as “Politics as a Devilish Art”. He goes further to note that vast literature of Political Science see politics as being either devilish or immoral; to the extent that for someone to be identified as a politician is the same thing as saying that the person is selfish, devious, ruthless, corrupt, deceptive, traitor etc. Consequently, party politics is seen to “breed hatred, enmity, division, rancor, strife, violence, corruption, betrayal (e.g carpet crossing), secrecy, intrigues, propaganda, and manipulation, though universally condemned, have been associated with politics “… Almost everywhere, decent people shun politics”.
However, in a bid to avoid the mistake of throwing away the basket, water and the baby, Mbachu (1998:52-53) attempts to offer some clarifications on Machiavelli’s popular principle of “end justifies the means” which seem to either motivate or justify the above negatives with regard to politics. Mbachu averred that the principle primarily has to do with governance process to satisfy collective or societal interest – not that of the individual and or his cabal. To this end Mbachu quoted Machiavelli’s in the Discourses thus:
For where the very safety of the country depends upon the resolution to be taken; no consideration of justice or injustice, humanity or cruelty, nor of glory or of shame, should be allowed to prevail. But putting all other considerations aside, the only question should be: what course will save the life and liberty of the country? Machiavelli never praises immorality for its own sake; his basic attitude is not one of nihilism: he never assumes that there are no values in this world, nor wishes to create a world in which all values would be destroyed…but affirmation that in the specific situation of the statesman, the rules of the state power have priority over those of ethics and morality.
The paper therefore seeks to stem the tide of this ugly, anti-development trend by advocating tupocracy as its major sanitizing agent. The study is a 7 chapter paper as follows:
Chapter one-Introduction Chapter two-Conceptual Exposition Chapter three-Theoretical Framework Chapter four-Conflict as Sanitizing Agent Chapter five-Sanitizing Money Politics Chapter six-Discussion of Findings Chapter seven-Conclusion and Recommendation

CHAPTER TWO
CONCEPTUAL EXPOSITION
Sanitizing
Generally, sanitizing is the process of cleaning something to remove dirt and or bacteria. “Sanitizing” here, plays a pivotal role as we attempt to explore and analyze this subject matter. As earlier observed, politics has come to mean different things to different people. Of utmost concern to this write-up are the unwholesome practices prevalent in Nigerian politics over time – needing some sort of purgation or sanitation.
Fortunately, most states of the federation of Nigeria are conversant with the word Sanitation – a monthly policy of government to keep environment tidy and clean. However, irrespective of relative clean surroundings (urban) in Nigeria, its politics continue to wear dirty and filthy rags – risking avoidable resistance, servitude and shame within and outside its domain. Biblically, like Joshua the high priest in Zechariah 3:1, 3 “And He showed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. Now Joshua was clothed with filthy garments…take away the filthy garments from him…and I will cloth thee with change of raiment”. Nigeria needs not only to be sanitized from political filthiness but also proper dress-code with a new garment of exemplary positive leadership called tupocracy.
Invariably, the political system of Nigeria, like the human body system under poor hygiene condition (favoring virus and bacteria), is terribly sick as a result of many years of accumulated un-sanitized (untreated) political diseases summed up in the term corruption.

Little wonder corruption index report by Transparency International in 2019 rated Nigeria 146th out of 180 most corrupt countries of the world. It scored 26% (https://tradingeconomics.com>nigeria)
Therefore, owing to the severity of the issue at hand, the type of sanitizing Nigerian politics needs must also receive severe process and treatment. In other words, for its gains to be achieved, conflict is inevitable. The usual future as the past method must be avoided; in fact, if need be let heads roll.
Biblical Examples of Sanitizing:
A typical example of sanitizing a polluted system was twice demonstrated by Jesus Christ himself as recorded in John 2:14-17 and Matthew 21:12-13 thus:
And Jesus found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge…he drove them out of the temple…poured out the changer’s money, and overthrew the tables…my house shall be called house of prayer; but ye have made it a den of thieves.
From the above scripture account, it could be deduced that Jesus’ sanitization of the defiled/misused temple of God was thorough, uncompromising; he left no stone unturned. He actually stepped on toes, particularly those of the money-driven temple Levites. He called spade a spade and without mincing words by calling them thieves. Succinctly speaking, until Nigerian executives (being the heads at the federal and state levels) stop stealing public funds and show good examples to follow in that direction, Nigerian’s change or whatever initiative, will never see the light of day; reason being that, the head controls and regulates all other part of the body – human or non-human alike. Invariably, other parts of the body are vulnerable to condition of the head. No part of the body can be cleaner or higher than the head.
This is to say that the same method of washing ourselves or one taking his or her bath from top down or from head down to the toes, the same method needs to be applied here, if the sanitizing in Nigeria’s politics must be achieved and sustained.
Another bible example was King Josiah who started to reign over Jerusalem from his 8th year of age. He reigned for 31 years. One of his achievements was his uncompromising policy against idolatrous priests, male cult prostitution (homosexuals) and their women counterparts etc (2 kings 22:1; 23:4-7)
The Ghana Example
The regime of Flt. Lt. Jerry Rawlings of Ghana in 1979 “started a ‘House Cleansing’ exercise against corruption. Three former military leaders of Ghana, Lt. Gen. Afrifa, Gen. Acheampontg and Lt. Gen. Akuffo were all executed together with five other senior officers deemed to have been corrupt by the special courts set up by the government. Numerous business entrepreneurs were also targeted and unlawfully had their assets confiscated by the AFRC government including J. K. Siaw (https://en.m.wikipedia.org/wiki/armed-forces-revolutionary-council, …Ghana.
From the Ghana example of sanitizing politics or house cleansing exercise and the positive results the country realized since then till date, our earlier averred positions could be recapitulated thus that: fear of endangering security is mere attempt at postponing an imminent evil day; and that political sanitization, whether it involves capital punishment or not, is a necessity – especially when civilian rule runs contrary to democratic ethos. Indeed, Nigerian politics requires more drastic measures – call it revolution- to stem its ugly tides. Eminue (2001:333) corroborate this position by positing thus:
Revolution then becomes the ultimate expression of the belief that is within the power of man to control and to change his environment and that he has not only the ability but the right to do so. It is this ‘combination of thorough going structural transformation and massive class upheavals’ that differentiates Social revolution from coups, rebellions, insurrections, revolts and even political revolutions and national independence movements.
Akwa Ibom State Example
War against cultism and juju oath-administration in Akwa Ibom State by the state Governor, deacon Udom Emmanuel is on-going. The menace of cultism, with attendant loss of lives and property became the in - thing right from Senator Godwill Akpabio’s regime and grew into an alarming proportion recently. In 2019, we had instances where young men in their numbers, carrying deadly weapons in the day time, invaded homes, shops etc in the state capital, Uyo. They maimed, raped innocent citizens and carted away with various sum of money and other valuables. Usually, before the Police rose to the occasion, the harm had already been done. This was later discovered to be the handiwork of cultism; and ironically, most of the cult groups numbering about 50 in the state were patroned by serving or active politicians of the state.
Consequently, the governor sponsored a bill which the House of Assembly duly passed, proscribing all the cult groups and prohibiting emergence of any of such organizations in the state. To further sanitize or rid the state of such vices, Governor Udom, in July, 2020 pronounced that Akwa Ibom, as a State named after God, does not admit of Satanism; hence administration of juju oath for loyalty and total submission to the dictates of the political boss and party as was the order of the day, is an aberration and stands being stopped forthwith.
Culprits-both the administrator (giver) and the receiver of juju to gain free access (carry-go) into political office were to risk various punishments including loss of eligibility to contest for any political office. To further strengthen his anti-cult advocacy, the governor vowed that he will never allow a cultist succeed him in 2023 so as not to plunge the state back into violence (https://www.sunnewsonline.com/no-cultist-will-succeed-me-in-2023-gov-emmanuel/amp/.
This sanitizing advocacy of Governor Udom needs the cooperation of all well-meaning citizens of the state – the Church, Civil Society/Liberty Organisations, Student Unions, Youth Organisations, the Traditional Institutions, NGOs etc. All hands must be to the pump at this critical moment of moral decadence.
For instance, can you imagine a university student rusticated for cult practice becoming the chief protocol officer to the political officer and the vice chancellor who terminated his studentship at his mercy in the visitor’s room; what do you think is the likely thing to happen? The VC, after a Salvo like – do you still remember the student you rusticated? In fact, the VC may not be bold enough to feel safe in such an environment, than to run away. Such a society, if not sanitized or checked, will not only degenerate into one which the holy book-the bible posits: “he who departs from iniquity makes himself a prey”, but anarchy.
Therefore, it is the thinking of this paper that federal government and that of Akwa Ibom State in particular should instruct Akwa Ibom Broadcasting Corporation (AKBC) to stop charging gospel artistes so much as N2,000 per slot of airing their God-glorifying, morals-promoting music while ironically same medium airs amoral music free of charge.

Politics
“Politics” is derived from the Greek word “polis” meaning city-state of fort- where meaningful life is lived politically, socially, economically, religiously, culturally etc. To stress the importance of “polis”, Aristotle (384-322 BC) in Eminue (2001:1) is quoted as opining that “man can only realize his full potentials by living in the “polis” which was a well-organized, stable, self-sufficient community…for the full, moral and all-round development of man”.
From the above etymology, it could be inferred that politics has to do with fortification “on a hill to which the inhabitants of the surrounding countryside could flee for refuge at the approach of an enemy “(Eminue, 2001:1). Here, politics was meant to provide socio-political, economic etc. security and not the contrary as experienced in some countries in recent times.
Interestingly, man, as Homo politicus (political animal or man) is naturally political. To this end, Eminue again quotes Aristotle, the great Greek Philosopher as follows:
Man when perfected is the best of all animals, but when separated from law and justice, he is the worst of all… (He) is the more dangerous and…is the most unholy and the most savage of animals, and the most full of lust and gluttony
Regrettably, the negatives in the above quotation seems to represent Nigerian leaders, (Military and Civilian) more appropriately; and according to the ancient philosopher, the negative situation is as a result of separation of human beings generally and the leaders in particular from law and justice.
In the same vein, a modern political philosopher, Thomas Hobbs (1588-1619) stresses the need for absolute separation (not from law and justice) but from the woes of state of nature – where human lives are said to be solitary, poor, nasty, brutish and short – all as a result of lawlessness and injustice (Mbachu, 1998:77).
Generally, politics is encountered daily by citizens “in the government of a country, town, church, business firm, trade union, club, political party, civic association” (Alapiki, 2015:. Others are families, student unions, and myriads of other organisations, institutions and wherever there is social interaction. Someone, in a bid to explain scope of politics mentioned kitchen politics – where mothers/wives dish out soup to reward resourceful children/husbands.
However, typically, politics, according to David Easton’s “Authoritative allocation of values for society” Harold Lasswell’s “who gets what, when and how” is ubiquitous. Here, the allocators are government officials or the leaders who get the most for themselves (elites) while the crumbs go to the poor masses. That is Nigerian politics typically.
Tupocracy
According to Amaowo (2018), the celebrated global inventor of the ideology “tupocracy” it means “a system of government involving people who lead by positive examples based on transparency, integrity, altruism, patriotism and godly character which is worthy of emulation by their followers and colleagues”.
A living leadership legend is the 40th former president, Jose Mujica of Uruguay – a South American nation. He led the country between 2010-2015. He was born in 1935. He was a member of the Uruguay leftist Gorrilla Movement in the 1960s, and 70s. This led to his 14 years in prison – out of which 1 yearwere in isolation. His 6 bullet wounds remain constant reminder of his radical days. He lives in a farm house outside the state capital, Montevideo with his wife and his 3 legged dog (Emmanuella) body-guard.
In his declaration of property or wealth, he showed he owns 2 vehicles: BW Beetle Car (1987 model) with registration number SAO1653, a tractor, a farm house and a small amount of property. The media call him the poorest President. He refutes the notion by saying “no, I am a poor president; poor people are those who always want more and more. Those who never have enough for everything. Those are the poor, because they will never live in cycle and they will never have enough time in their lives”
He gives away 90% of his salary every month to charity – choosing to making ends meet by farming in where he lives when he is not running the nation.
The Tupocratic leader also added “I choose this austere life style. I choose not to have too many belongings, so I have time to live how I want to live” https://en.m.wikipedia.org/wiki/jose-mujica
The question now is, how do we compare this rare positive example with the luxurious life style of Nigerian leaders-owning mansions in key cities of the country and abroad. Infact, some of the buildings appear forgotten to waste. Nigerian leaders’ convoy stop traffics to halt economic flow for self-aggrandizement and flamboyance.
Indeed, Nigerian leaders have succeeded to exemplarily make many Nigerians believe in fraudulent lifestyle, impropriety, wastefulness, oppression, unjustified/unaccounted wealth and the likes. Accordingly, Nigerian governments are more of abracadabra (the more you look the less you see and vice versa), thriving in goal-post shifting, body-Esua, voice-Jacob tactics among the politically hypnotized citizens.
Observably, Nigeria democracy has become government of the elites, by the elites and for the elites. For instance, if 1,000 ordinary Nigerian citizens die today as a result of one bad road, the road would hardly receive government attention. But if one functionary of the elite class is involved in accident without losing his or her life, the road automatically becomes government priority and gets fixed immediately.
This was the lifestyle of British colonial masters. The roads they tarred either led to their houses (GRA) or to the seaport for the evacuation of cheap raw materials and labor for their home industries; and the products brought back and sold to Nigerians at exorbitant prices.
Ironically, most church denominations in Nigeria toe same part in the way their workers are treated to favor few of them elastically. Like what Shively (1991:45) in Udokang and Awofeso (2000:67) terms the “top dogs” and the ‘bottom dogs’ between the federal lords and their serfs (during the medieval 13th – 15th centuries) “farmers often hived in a condition of near – slavery, subject to a local church official or a member of the nobility” to pay taxes to their patrons; offer them formal social respect; provide them in addition periods of labor for war, road construction etc, just for peanuts to keep their bodies and souls together to serve the elitist status quo, and “in the case of a local church official, the land tenants had to be compensated by the parish priest in forms of prayer and preparation for life in heaven”.
This selfish maladministration is what doctored constitutions of some churches admit of – under the guise of call of God cum selective volunteer service or work for God; as if the governor or driver is not working for God. etc. Little wonder some of the church leaders, like their government counterparts appear tupocratic before men but constitute ichabod before the almighty God. In fact, in Nigeria, church and public leaders have a lot in common. It is like country, like church or like public politics like church politics.
Also while talking about sanitizing politics in Nigeria, one cannot but cite the fascism system of divide and rule or ethno-religious politics in the same country – Nigeria. Notoriously, some church denominations, like the Nigerian country, are ethnocentrically or tribally configured – even when the organization is decaying in their hands. They prefer to hold unto leadership by all ostensible “constitutional” means and shipwreck precious souls of men than to detribalize. They would use population index to cover up the apparent lies. However, in this regard, kudos must be given to some church denominations that detribalized leadership at all levels.
What ignominious or diabolical means to acquire wealth generating office (religious or not) is not applied by both? By the way, is election in Nigeria not fought with bloodshed along religious lines in the main? In fact, the “church”, though the gates of hell can prevail against her, appears to be under a siege by powerful clergies just like their powerful ones in secular politics.
Recent corroboration to the above observations of this paper comes from no less a man than the Nigerian Chairman of Christian Association (CAN), that is, himself the number one Christian in Nigeria, Rev. Samson SupoAyokunde, who with a two-edged sword refuted the federal government attempt to monitor the financial spending of the religious bodies in Nigeria via companies and Allied Matters Act (CAMA) church in particular, and at the same time posited as follows:
Nigerian pastors have not done too well. Many of them are flaunting wealth acquired from members of their churches. Some are establishing churches specifically for business, just to make money and feed their pockets and families. Some are buying expensive cars…flying private jets…some are heavily rich as the politicians of this world. While their members are languishing in penury, the pastors are cruising in expensive cars. There is now a competition among pastors to outdo the other in terms of wealth and fame. And you think the government is not jealous, you lie…since they have turned it to business centers, the Nigerian government must come in to supervise what the pastors are doing. Do you blame the government?...blame the pastors who are milking membersand living larger than the people they are serving. Some people who do not have job in the circular (sick) world are turning to become over-might pastors and with their sugarcoated tongues, milk their members and within a few years they join the league of rich pastors and the competition continues (https://emeralding.com/cama-i-do-not-blame-nigerian-government-i-blame-nigerian-pastors-check-what-pastors-are-doing-thats-wrong)
Nigeria
Nigeria gained political freedom from British political denomination (1851-1960) in 1960. Now, it is 60years old in political freedom. Itsbeginning appeared very promising until the 6th year when civil was interrupted and lasted for 2.6years (July 6, 1967 to January 15, 1970).
In the 1970s, the then military Head of State, General Yakubu Jack Godwon (amidst oil boom with so much money and naira currency leading the US dollar) is continually quoted as saying that “the problem of Nigeria is not money, but what to use the money for”.
After his tenure, his successors started to go borrowing money domestically and internationally in the pretext of funding Nigerian infrastructure deficit and other endless frivolous head items. Consequently, Nigeria now fulfils the common adage of “the borrower is a slave to the extent of sabotaging the country’s sovereignty as a result of borrowing. For instance, the online ThisDay news has it that:
China has been accused of debt-trap diplomacy. Many countries embraced that diplomacy with their hands tied behind their backs and today, their countries are in the throes of debt servitude. China gives but takes! China helped Sir Lanka to build the port of Hambantota…today; china runs that port with Chinese personnel. In Djibuoti, the Chinese are in charge of the port of the ports too, just because Djibouti borrowed money it could not pay back. In Zambia, for similar reasons, China is now controlling the Zambia National Broadcasting Corporation (in other words, China is incharge of mind) control in Zambia). …China has also taken over a part of Djibouti’s sovereign rights and possession of its new port, and has since set up in that country; its first military overseas base…China is not offering anyone a free lunch. Its cheap loans are tied to its own strategic agenda…Chinese only give out their loans to countries that have something to offer in return… many developing countries are so economically narrow and badly managed…that translate into debt servitude…the worst part, is that is one of Paris Club…refused to participate in data calls. It is the biggest player in Africa’s infrastructure boom but it may never disclose the full details…in Nigeria that influence has gone beyond loan agreement that touch on sovereign rights to an increasing ubiquity of Chinese presence in Nigerian lives. It is so real that the Chinese have now taken over a rather complicated business chain in the country from manufacturing to rail, including internet services, hospitality, car sales and ride hailing services. One of these days, we may wake up to see a Chinese roasting corn by the road-side in Nigeria, property licensed to do so!... The Chinese knee is on our necks today, simply because our leaders have failed to lead us right (https://www.thisdaylive.com/index.php/2020/08/04/nigeria-and-chinese-loans/)
Unfortunately, the law makers that could have checkmated the incessant borrowings are themselves promoters of the constitutional fraud due to their selfish gains. For instance, their recent quick approval of president Buhari’s loan requests (running into trillions of naira) is not unconnected with the president’s approval of 27 billion naira for the renovation of the national assembly at the expense of health and education sectors primarily.
Indeed, Baron Montesquieu’s Separation of powers principle has died completely in the current Nigerian dispensation of governance. The executive and the legislature and by extension, the judiciary, are in unholy, unconstitutional connivance (“chop and I chop”). Recently too, law makers left their oversight functions to quarrel over number of employment slots that each of them should have, in NDDC, it is contracts sharing among themselves. That is, legislators turned contractors. Truly, the rising expectation of Buhari administration had since hit the rock to the shame of its supporters.

CHAPTER THREE: THEORETICAL FRAMEWORK
The System Theory – David Easton
The system’s approach is a method or framework which helps us to analyze and explore the operations and interactions which exist in our environments. It is one of the flow systems. What is a system? It is an assembly of parts where:
1. The parts or components are connected in an organized way
2. The parts are affected by being in the system (and are changed by leaving it).
3. The assembly does something
Features of System Theory
1. All systems are composed or interrelated parts or subsystems and the system can be explained as a whole (Holism or Synergy). Holism states that an only whole is more than the sum of its individual parts.
2. Systems are hierarchical
3. The parts of the system cannot be altered without affecting other parts. Many of the organizational problems stem from ignoring this principle.
4. The subsystem should work towards the goal of their higher systems, andnot pursue their own objectives independently.
5. Organizational systems contain both hard and soft properties. Hard properties are those that can be assessed in some objective ways e.g good roads, housing etc. The soft aspects are matters of individual values or tastes. They cannot be assessed by any objective standard or measuring process (e.g patriotism).
Basic Elements Of Political Systems Are:
1. The environment of the Political System
2. Boundary of the political system
3. Input process
4. Conversion process
5. Output process
6. Feedback mechanism
7. Subsystem
8. System maintaining/equilibrium/persistence
9. Regulatory mechanism2
10. Sanitizing mechanism

Environment of The Political System
The political system is enshrined in an environment. There is a contact interaction between the two by way of the former influencing the later and vice versa. The implication is that outside and beyond the political system, there are other systems: economic, social, cultural, religions and even inter-nation which constitute the environment (Ikpe, 2010:55).
Ikpe went further to observe that what distinguishes the political system from other systems is that it is the only system that can make authorization allocations both within and outside the overall society.
Boundary of the Political System
Ikpe (2010) indicates that the concept of the boundary is closely attached to the environment. Almond and Powell (1996) in Ikpe 2010 states that a system starts somewhere and ends somewhere; and that the boundary of the political system stops where other systems begin.In a mechanical system, this boundary is easily located. Such is not the case in social systems which include political system.
Interestingly, Ikpe went on to offer reason for the above difference thus: “the political system is made up of interacting roles of nationals, subjects, voters, legislators, bureaucrats, judges etc. The same individuals who perform roles in other social systems such as the economy, the religious community etc. also perform political roles”. For instance, the deputy governor may also be a church presiding elder as well as a member of charitable club like the Lion’s club etc. it is naturally difficult to separate as one flows into the other. So we can say that the political boundary is porous.
Input Process
There are three major sources of input in the Easton’s Systems viz: Demand, Support, and Protest, Ikpe also presents the four categories each of the two variables as follows:
Demands
(i) Demands for allocation of goods and services
(ii) Demands for regulation of behavior on control over market, health, sanitation etc.
(iii) Demands for participation in the Political System
(iv) Demands for communication and information.
Supports
(i) Material support, such as payment of taxes
(ii) Obedience to laws, rules and regulations
(iii) Participatory supports, such as voting
(iv) Paying attention to governmental communication as in standing still during nation anthems or showing respect for national symbols and ceremonies (Ikpe, 2010).
Conversion Process
This takes place within the black box inform of executive directives, administrative actions, or judiciary decisions etc. It is “black” because of lack of transparency at the pick of policy making process. A lot of compromises occur to the detriment of the weak masses.


Output Process
These are policies and decisions of government based on the input earlier mentioned and of course the goodwill of policy makers in the black box.
Feedback Mechanism
This is a dynamic communication process whereby the performances of the system are communicated back to it for evaluation.
Subsystem
By way of analogy, Ikpe likens the system to a choir. Though a system in itself, the choir becomes a subsystem in the church.
System Maintenance/Equilibrium/Persistence or sustenance
Ikpe (2010) states that demands entering the political system are supposed to guide the system to determine its policies and goals and where that is effectively done, supports inputs would be drawn from the environment. Feedback mechanism would then align outputs with inputs producing a state of equilibrium in the political system.
For the system to be maintained and not crash out due to energy-sapping or numerous demands (system overload), the political system devices various regulatory mechanisms to combat stress:
(i) The gate-keeping mechanism: The gatekeepers like the pressure groups, political parties, law courts etc will only permit legitimate demands to enter the political system.
(ii) Cultural equilibrium:Like the gatekeepers, cultures and norms mechanisms frank at the use of inappropriate culture, say, violence to present demands to state authority.
(iii) Quelling/Education mechanism:There are in-built mechanism in the political system that are capable of quelling, reducing or converting certain demands into specific issues or at worst they stand being thrown out (Ikpe, 2010:61).
(iv) Sanitizing Mechanismsee sanitizing above under conceptual exposition)
Criticisms of Easton’s System Theory
Which of the concrete national systems did Easton have in mind? None! Therefore his analysis, as observed by Ikpe (2010) is not empirical. He merely described an abstract political system.
Secondly, Easton has not been able to show the place of the individual as individual in the political system except as the individual interacts in a group. Cases in point are the unilateral actions of some leaders in the political system. For instance, president Obasanjo unilaterally delayed budget implementation for almost a year and got away with it.
Thirdly, Easton’s identification of authoritative allocation of values for the society with political system is oblivious of authoritative allocation of values everywhere in the society – families, churches etc (Ikpe, 2020).
Contributions Of Easton’s System
The above criticisms notwithstanding, Easton’s systems, as an open system, it has provided rooms for necessary interactions among the various elements in the entire system. Another contribution of the Easton’s theory is the Jones (1996:74) in Owugah and Maduka, (2011), observation that it has been able to merge concepts of the rational and human relations perspectives together for a richer organizational model. Next is the system’s ability to capture the issue of stress in the political system and the way the system itself mitigates it.
CHAPTER FOUR: CONFLICT AS SANITIZING AGENT
Conflict is a product of incompatible interests between or among parties. Conflict is considered bad when it degenerates into crisis with loss of life and property. More often, conflict makes social life or interaction lively and keeps human society away from dullness; especially in the course of effecting social change or sanitization, it becomes the means (Akpan and Galadima, 2003:63).
Therefore, as earlier opined in the course of this write-up, tupocratic leadership should not fear conflict or the likes while affecting needed change in society. This is what leadership entails. As a matter fact, leadership within context could be coined “ lead-our-ship”. The ship here is the vessel or house or society containing people – the citizen; and they by their mandate, social contract or general will are saying, as the well trained philosopher king (not thief), lead or direct our affairs tupocratically – not minding some of our pain cries, provided common gain succeeds common pain sustainably.
CHAPTER FIVE: SANITIZING MONEY POLITICS IN NIGERIA
“Love of Money” the holy book, the bible posits, is the root of all evil (1 Timothy 6:10). Nigeria must go beyond the hate speech (selective) strategy to streamline the campaign finances of all political contenders by institutionalizing “transparent election finance mechanisms to keep away money bags who have always hijacked the elected politicians to corner the resources of the federation to their private businesses “ (https://.thenigeriavoice.com/news/250033/sanitizing-nigerias-political-campaigns.html.
Notably, money in itself does not constitute evil, as it remains the more civilized means of exchange in our contemporary society. It is its abuse that constitutes evil not only in Nigeria but everywhere the world over.
There is no electoral fraud or crime in Nigeria now that is not associated with money. It ranges from paid hate speech to kidnappings, hire association, ritual killings, bribery, and nomination form fee hike. For instance, N750,000 by counselors in Akwa Ibom State; N43,000,000 by Governor Obaseki of Edo State for APC and PDP Just to mention but a few.
Character supposed to replace money in Nigerian politics as applicable in developed climes like Britain, USA, Ghana, and South Korea.
CHAPTER SIX: DISCUSSION OF FINDINGS
The paper discovered that politics of any milieu, organization, country, etc. is a function of the character of the people involved-not the books the people read, or the school they were trained. Also, as a condition is subject to change for good or bad depending on the people involved via political will.
Politics in Nigeria is so bad that its reputation internationally is nothing to ride home about; its economy is nose-diving every day. It has resulted in brain-drain in many of its sectors including the medicals and engineering.
Poverty in the midst of plenty causes its citizens to die in the Mediterranean Sea, all in a bid to seek for greener pasture abroad.
Political arena is abdicated to the untrue Christians – no true Christian goes there and succeeds being nominated, let alone success at the pools due to stringent hurdles of juju swearing, cult initiation, impeachment for refusal to join the bandwagon or the main party, or compromise standards.
However, with sanitization as in the cited positive examples in this paper and others not mentioned, the possibility of changing the nigerian political narratives from negative to positive through tupocracy is guaranteed.
Regrettably, pastors who supposed to serve as Sanitizing agents are rather partaking in the heinous crimes of wicked politicians they eat from. They are like the prophets who served Jezebel and ate from her table till they perished by the sanitizing revolution by Elijah the prophet (1Kings 18:40)
Sacrilegiously, some pastors even invite and plead with blood-stained politicians to climb up and sit with them behind the pulpit so as to evoke more love and money from the so called honorables. Some pastors, after soiling themselves and the church in the mess of politicians end up wasting time, energy, transport money to visit the honorable for redemption of unredeemed pledges to no avail.
CHAPTER SEVEN: CONCLUSION AND RECOMMENDATION
Politics is not a monopoly of any individuals, organization, country or tribe. It is everywhere – even in the kitchen, or living room, there is politics. Infact, popular politics is synonymous with transparency, altruism, rule of law, equity etc. and he who comes to it must necessarily come not only with clean hands but be ready to do equity always across board.
Invariably, politicians wishing to sanitize the already dirty and stench politics in Nigeria have to do so by being exemplary in non-violence; decency in campaigns – not recruiting thugs; not encouraging rigging, snatching of ballot boxes; not practicing physical or character assassination, sit-tight syndrome, unnecessary litigations, corrupt self-enrichment etc; but have respect for rule of law, spirit of sportsmanship, respect for internal democracy or unanimously accepted political arrangements such as rotation/zoning formula etc.
Above all, its time Nigerians stopped clapping hands for people of questionable character; particularly, those who after committing atrocities – killing even the church members, now come to church for thanksgiving and donate money or promise to single handedly fund church Cathedral building or donate luxurious bus etc. Its time such people come to church happy and return home unhappy.
Pastors need to be warned very seriously in this tupocratic advocacy drive. Finally, with tupocracy, leaders would always fulfill beyond electoral promises.
It’s time Nigerians politicians stopped deceiving the populace in what they call constitutuency project. There is no provision in the constitution for that. Theirs is to make people oriented laws and follow them up with monitoring oversight functions and not the money siphoning so called projects.
Invariably, the legislature should urgently be made part-time service and less lucrative.

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