What explains the low turnout in Nigeria’s 2019 presidential election?

Consider this:

At 35 per cent, the turn-out for Nigeria’s general election in February was the lowest for any presidential (and parliamentary) ballot since democracy succeeded military rule twenty years ago.

Screen Shot 2019-04-28 at 11.14.16 PM.pngAccording to the International IDEA electoral turnout database, Nigeria’s turnout in the February presidential election was the worst recorded among African states (Click on image to enlarge. Figures indicate the most recent presidential election). That is, it was lower than even in dictatorships where presidential elections are often pro forma exercises designed to stroke autocrats’ egos.

Given what is at stake, one would have expected Nigerian elites to do all they could to make sure that their voters made it to the polls. The fact that they did not suggest a major political market failure, or specific interventions by powerful actors to keep voters from the polls.

Adewale Maja-Pearce, writing in the LRB, provides one possible explanation:

Oshodi is one of the big markets in central Lagos with many Igbo traders. To their exasperation, Tinubu shut it down two days before polling, while he strolled around protected by ‘security agents’, i.e. police. This show of power – which had been preceded by threats of new ‘taxes’ on the traders if they proved ‘stubborn’ – prefigured what was to happen when voting began. A lengthy complaint by PDP agents from several of the polling stations described how ‘hoodlums and miscreants led by Musliu Akinsanya … took over the conduct of the election at the polling units … with arms and ammunition.’ They carried other ‘dangerous weapons such as machetes, charms and amulets’ but the police made no attempt to arrest them. Independent observers concurred, as did YouTube, where you can see the ‘hoodlums and miscreants’ casually trashing ballot boxes while voters flee. In other parts of the state many voters simply stayed at home. The result was that Lagos reported the lowest turnout of any state at just 17 per cent of almost seven million registered voters.

I recommend reading the whole thing. It is a fantastic meditation on the state of Nigeria’s electoral democracy.

You would think that voters in Lagos, the wealthiest state in Nigeria (with a sizable revenue base) would have more skin in the game, and therefore register a higher turnout rate. However, Nigeria is no different than most low-income democracies where turnout rates among relatively poorer voters is often higher than among the rich.

Kasara and Suryanarayan explain why this is so:

The conventional wisdom that the poor are less likely to vote than the rich is based upon research on voting behavior in advanced industrialized countries. However, in some places, the relationship between turnout and socioeconomic status is reversed. We argue that the potential tax exposure of the rich explains the positive relationship between income and voting in some places and not others. Where the rich anticipate taxation, they have a greater incentive to participate in politics, and politicians are more likely to use fiscal policy to gain support. We explore two factors affecting the tax exposure of the rich—the political salience of redistribution in party politics and the state’s extractive capacity. Using survey data from developed and developing countries, we demonstrate that the rich turn out to vote at higher rates when the political preferences of the rich and poor diverge and where bureaucratic capacity is high.


Mamdani on the African University

Ugandan scholar Mahmood Mamdani has an excellent piece in the LRB on the African University. Here are excerpts:

On the state of affairs:

The African university today is still very much what it was from the start: a colonial project with a monolingual medium of instruction, framed in terms of a European ‘universalism’ from which a large majority of the colonised were excluded.

On language (channeling Ngugi wa Thiong’o — an idea that keeps growing on me with age…):


Makerere University

Is there an intellectual mode of reasoning we can describe as African, in the way Mazrui spoke of a ‘French’ or a ‘Western’ mode of reasoning? Not an ancestral or genetic mode, obviously, but one which weaves together a set of discourses communicated in a common language that presupposes – or suggests – an intellectual community with a long historical formation. Language is our first obstacle here. Most of those of us who have come out of colonialism speak more than one. The languages of colonialism are inevitably languages of science, scholarship and global affairs. Then there are the languages of colonised peoples – languages whose growth was truncated by colonialism. Our home languages remain folkloric, shut out of the world of science and learning, high culture, law and government. There are exceptions. In East Africa, Kiswahili is the language of popular interaction, culture, and official discourse, also the medium of primary and secondary schooling, but not of university education. At East African universities, it has the status of a foreign language, with departments of Kiswahili studies. It is not the bearer of a scientific or a universal philological tradition.

Finally, on decolonizing the university:

What would it mean to decolonise a university in Africa? The East African experience suggests that one answer would be the opposite of what is happening in American and British universities: reducing the cost of a university education, by state grants and subsidies, to make it more inclusive. In the first place, therefore, fees would have to fall. I was at the University of Cape Town from 1996 to 1999; in the years that followed – the heyday of South Africa’s independence – fees began rising. In the second place, there would have to be multilingual projects designed to provide Westernised education in several languages and to nurture non-Western intellectual traditions as living vehicles of public and scholarly discourse in those languages. This is not a demand for a revivalist project, but a call to include the languages of popular discourse, which in South Africa would mean centres for the study of the Nguni and Sotho languages and traditions (the opposite of area studies), and translation units, carrying the best academic literature – global, regional and South African – back and forth between the new linguistic centres and the older faculties. Broadening the referential world of African universities means competence in the languages which embody non-Western traditions.

Read the whole thing here. Mamdani serves a great narrative on the intellectual history of East Africa.

In reaction to Mamdani Chris Blattman makes important points in this thread.

Also, let’s bring Transition back to life.