Abike Dabiri-Erewa, Chairman of the Nigerians in Diaspora Commission (NiDCOM), has publicly criticised supporters of former Labour Party presidential candidate Peter Obi, referring to them as "monsters" and warning that their behaviour could damage Obi's political future ahead of the 2027 elections. In a series of posts on X on Sunday, Dabiri-Erewa stated that Obi bears responsibility for the conduct of his supporters, commonly known as Obidients. "@PeterObi has actually raised monsters," she wrote, adding, "I hope he knows that these obingos/Obi-dients will ironically be his downfall." She reiterated the sentiment in a follow-up post, saying, "They will eventually be @PeterObi's downfall if he does not call them to order." Dabiri-Erewa defended her decision to respond to online criticism, clarifying that her account is personal and rejecting the idea that her public office requires silence. Her comments were sparked by reactions from Obi's supporters to her earlier post about a meeting with Nigerian professionals in Silicon Valley, California, where she highlighted a ride in a driverless car facilitated by Kunle Adeyemo.
Abike Dabiri-Erewa's sharp rebuke of Peter Obi's supporters exposes a growing fault line in Nigeria's political discourse, where loyalty to a candidate often blurs into online aggression. By directly naming Obi as accountable for the actions of the Obidients, she shifts focus from grassroots enthusiasm to the liabilities such fervour can create. Her use of the term "monsters" is not mere rhetoric—it reflects a broader unease among political figures about the unchecked power of digital mobs in shaping narratives.
The context is critical: Dabiri-Erewa's comments followed backlash over a routine diplomatic engagement with Nigerians in Silicon Valley, a trip meant to showcase diaspora contributions to national development. Instead, it became a flashpoint, illustrating how even benign public activities are now subject to intense partisan scrutiny. The fact that she felt compelled to defend her presence online—citing her personal account and accusing critics of "Rada Rada rede rede"—reveals how public officials now navigate politics through social media combat rather than policy dialogue.
For ordinary Nigerians, especially young supporters invested in Obi's movement, this signals a dangerous normalisation of online hostility as a political tool. When admiration turns into aggression, it risks alienating potential allies and undermining the very change such movements claim to champion. The 2027 election cycle is already being fought in comment threads, not town halls.
This episode fits a wider pattern: Nigerian politics is increasingly defined by digital tribalism, where loyalty is policed online and dissent is met with harassment. The Obidient phenomenon, once framed as youthful awakening, now faces scrutiny as a double-edged force.
