Nigerian social media politics is often a loud, sometimes flashy environment where the rivalry between “City Boys” and “Village Boys” is typically seen as a struggle of style: designer clothing vs. simple, swagger vs. sincerity. However, to view this simply as an aesthetic difference or as online bragging is to misunderstand the true nature of this divide. As a group, both the “City Boys,” who are strong supporters of President Bola Tinubu and who support the continuation of Nigeria’s current power structure, and the “Village Boys,” who support the anti-establishment politics of the former governor of Anambra State Mr. Peter Obi, represent different facets of a far larger, older, and more important political divide that has been present in Nigerian politics since the country gained its independence.
The divide between the “City Boys” and the “Village Boys” reflects a fundamental conflict between two types of Nigerians: the established and the outsiders. The “City Boys” are the established, supporting the continued dominance of the same power structures and political dynasties that have ruled Nigeria for decades. The messaging from the “City Boys” is primarily centered on experience, connections, and getting things done through the very systems that the “Village Boys” seek to dismantle.
On the other hand, the “village boys” represent the frustration of many Nigerians, particularly youths from both urban and rural areas, who have been excluded from the benefits of Nigeria’s current power structure. The term “Village Boy” is also a reclaiming – an expression of pride in the local and an attack on the nationalist and urbanist tendencies that have been prevalent in Nigerian politics for so long. In essence, the “Village Boys” are not just campaigning for the Labour Party’s 2023 presidential candidate, Mr. Peter Obi; they are campaigning for a different way of doing things – one that is less corrupt, elitist, and self-interested than the current state of affairs in Nigeria.
The digital polarization we see today did not appear out of thin air. This polarization is a result of Nigeria’s diverse political landscape – a nation divided along regional, ethnic, and religious lines, where regional and ethnic/religious identity frequently dictates political affiliation. The “City Boys” tend to receive significant support from the Southwest, Tinubu’s base. This region was once home to Tinubu, who served as Governor of Lagos State for 8 years. He is widely respected and admired throughout the Southwest for his leadership and vision, but economic strain and public frustration affect his perception even in his home region. The “Village Boys,” on the other hand, receive strong support from the Southeast, Southsouth, and from young people across Nigeria. The Southeast and youth have historically been at the periphery of Nigeria’s power structures and therefore feel disconnected from the center of power.
By contrast, the “Village Boys” speak to the reality of the vast majority of Nigerians
Economically, there is also a clear divide between the “City Boys” and the “Village Boys.” The “City Boys” message tends to center on aspirational capitalism – wealth, influence, and the opportunities that come with being on the right side of the power equation. Their content celebrates access, opportunity, and the trappings of success – an extension of the urban elite economy. By contrast, the “Village Boys” speak to the reality of the vast majority of Nigerians – rising costs, affordability, joblessness, infrastructure disrepair, corruption, and a complete lack of confidence in trickle-down economics. The symbol of the “village” evokes grassroots authenticity, community, and demands for dignity in light of widespread inequality and elite corruption.Social media has amplified these divisions and given them voices, visual languages, and communication velocities previously unimaginable. Twitter, TikTok, and Instagram have become stages upon which competing visions of Nigeria are presented, refined, and armed. Through these platforms, citizens can curate and disseminate their political identity in real time, turning every user into a potential campaigner or critic.
However, there are dangers associated with the digital representation of Nigeria’s political divisions. When social media debates turn into dunk contests, and governance is reduced to memes, nuance is lost. The real issues (security, economic reform, corruption, constitutional reform) are often eclipsed by personality conflicts and cultural battles. Social media does not create these divisions – it exacerbates them and makes it increasingly difficult to bridge the gaps.
As the 2027 national elections approach, this digital-political division will grow even stronger. The “City Boys” will continue to present their support for President Tinubu as pragmatic patriotism – i.e., doing what is best for the country, while the “Village Boys” will present their support for Peter Obi as moral opposition – i.e., fighting against injustice, corruption, and incompetence. Both will argue that they are representing the “true” Nigeria.
Perhaps what this moment shows us most clearly, however, is that Nigeria’s political soul remains open to interpretation – and the battle for it is now being waged as intensely online as on the ground. The question facing the nation is whether these divisions can serve as a foundation for a more inclusive and honest dialogue about Nigeria’s future, rather than merely dividing lines in the ongoing fight for control.
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♦ Chris Ulasi is on the Editorial Board of The West African Pilot News. He contributes stories about culture and tradition, elite politics, ethnicity and national integration, civil society, and social movement. He is a university professor, community builder, poet, film producer, recording the emergent Nollywood cultural history through film.
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