Cultural diversity in Nigeria: a blessing or a curse?

Cultural diversity is a phrase that is generally used to describe a society with people of different ethnic roots as manifested in their languages, dress, arts, and other traditional practices that are similar to or clearly different from each group. Such traditional practices are highly valued and held in great admiration among the people of an ethnic group. In Nigeria, for example, when it comes to dress, a central northerner identifies with a starched fez for a cap. In the western part of Nigeria, dominated by the Yoruba ethnic group, people generally sew their cap into a long style that folds neatly when worn on the head. On the other hand, on the eastern side of the country, the Ibo are known for their red cap which is traditionally (but mostly) worn by title holders. Other minority ethnic groups within the Middle Belt region, such as the Tiv, Ngas, Idoma, Nupe, etc., also have unique cultural attributes that help to recognize their cultural roots when appearing in public. For example, the Tiv people of Nigeria are widely known for their angera unique traditional costume (cloth), linearly sewn with black and white elements, generally worn by the Tiv to identify with their cultural background.

The image created above is that of a cultural mosaic or congress of cultures that reside consensually in a community called Nigeria. However, to express how culturally diverse Nigeria is, one needs to have a mental cross section of Kaduna State which, over the years, has remained a unifying point for different cultures.

Kaduna State is an epitome of a highly diversified sub-political entity in Nigeria with more than fifteen tribes/ethnic groups. In addition to the Hausa, who dominate the northern part of the state, there are many minority tribes/cultural groups that settle in different parts of Kaduna State. For example, the southern part of the state has Kagoro, Moro’a, Jaba, Fantsuan, Kataf, Baju, Gbagi, Kagoma, Mada, Ninzam, Attakar, Fulani, Attukur, Koro, etc. All these tribes/ethnic groups mentioned above have cultural attributes that are similar in practice or very different from each other. The Kagoro ethnic group, for example, reserves January 1 of each year to celebrate their people and culture. On every Kagoro Day (January 1), there is a lot of cultural display: Dance, costumes, arts, etc. The event attracts people from various parts of the country, especially sons and daughters of Kagoro, as well as highly worthy chiefs within Nigeria.

On the other hand, disparities within ethnic groups have existed for a long time. Even in Nigerian history, one can agree with the writer that it was cultural or ethnic differences that drove polarizing ideologies that made indirect rule during the colonial era successful in the north and failed in the south. Furthermore, it was the manifestation of such differences that made the people of the southern part of Nigeria demand independence in 1958 when representatives from the north said they were not ready. After independence was finally achieved in 1960, many ethnic groups have shown secession tendencies. Some of these secession maneuvers by some ethnic groups led to a full-blown civil war, while others were superseded by dialogue to achieve peace and development in the areas in question.

All of this has shown that Nigeria, as a nation, was created out of sheer colonial imposition, to achieve people control and maximize resources within the carved out boundaries of the colonial sub-entity in Africa. This, however, made their peoples (tribes/ethnic groups) united in one ‘fate’. Fate in the sense that the differences inherent in the groups have given rise to so many crises: cultural, political, as well as in the socio-religious field. Many Nigerians recognized this fact, including Amodu (2008), who states that: “We (the people of Nigeria) survive as a nation and as a people united by destiny and in faith in God’s glory of a brighter and more prosperous future.” to our beloved and blessed country Nigeria.” This means that although fate has brought the people of Nigeria together, their faith in God will see them survive against the odds caused by intra-group differences. But as Davis (2008) says: “Fate as we know it sometimes lies beyond our means of comprehension and arises at just the right time in our lives.” Therefore, fate has befallen us (Nigerians) with the reality of staying/living, and working together as one big family for the greatest achievement of our nation’s dreams.

However, staying, living and working together does not make Nigeria one as there are many differences that still separate its peoples. For example, religion remains a major factor contributing to the disunity of the peoples of Nigeria. Another divisive factor in Nigeria against ethnic groups is politics. The trend of politics is always divided along ethnic lines. It is common for an ethnic group to feel marginalized by the policies of a leader who is not on their side. In this way, the north does not feel safe with the leadership of the south. Likewise, southerners often question the police of a northern leader. When it comes to politics, the uninformed masses are easily coaxed or cajoled into accepting the political views of politicians who are biased into believing that it must be someone from their ethnic group who will bring about positive change in their community.

However, there are also common areas of similarity in most cultures, which explains why the people of Nigeria have a common origin and are therefore able to understand each other. But two things are paramount in a multicultural or highly diversified society: similarities and differences. While the similarities in the cultural practices of the groups bring harmony to the society and promote peace among people, the existing differences between these tribes/ethnic groups are sometimes used negatively by selfish minds against the unity and peace of the society. Nigerians, as well as people from any culturally diverse or ethnically mixed society, should be able to maximize opportunities by fostering “unity in diversity” rather than manipulating diversity against the unity of their various societies, for selfish ends.