A Nigerian doctoral researcher in the UK deploys a multifaceted analysis of “identity and belonging” to address Nigeria’s socio-economic, political, and religious challenges as the West African nation turns 65
For many Africans, success is deeply connected to the concepts of identity and belonging. Anthropologists and sociologists emphasise how group connections shape our behaviours and societal roles. While scholars like Cohen and Garcia (2008) argue that social identities significantly impact achievements, Rameka (2018) highlights the effects of colonisation, urbanisation, and Western education on our sense of belonging. Through a political communication lens, it is apparent that these concepts are not just about community. They fundamentally influence the opportunities we can pursue in today’s world. Understanding this dynamic is crucial for advancing individual and collective progress.
Identity and Belonging in Nigeria: A Tragedy of Purpose?
After 6 decades of independence from Great Britain, Nigeria remains influenced by ethnic, religious, political, educational, and economic hangovers. These elements often create pathways to success for the elite while exacerbating tribalism and nepotism. For example, under the late President Buhari, a Daily Post report in 2017 noted that 81 percent of his political appointees were from the north, and similar allegations have arisen with President Bola Ahmed Tinubu’s appointments. Ethnic divisions have led to dire consequences, including the 1945 riots in Jos, the 1953 Kano crisis, and the pogroms against the Igbos in 1966, culminating in the Biafran War. Nigeria must address these challenges to transform its diversity into a source of unity.
Despite some instances of white supremacy and racism, the United States showcases a diverse society with various ethnic groups, including White, Hispanic, Asian, Black, American Indian, and Alaska Native individuals living together under the ideal of being “one people.” This concept is echoed in the U.S. Pledge of Allegiance, which was amended in 1954. The U.S. stands as one of the most mixed nations, reflecting the vision of the Pilgrim Fathers. Can the Black nation find inspiration in this, particularly as it has adopted a similar presidential system of government?
In Nigeria, African Traditional Religion, Christianity, and Islam are the three dominant religions, often leading to religious exclusivity where non-adherents feel marginalised. Some religious leaders intrude into politics with false prophecies and support for political candidates, contributing to a chaotic atmosphere. Historically, conflicts have erupted, such as the Kafanchan riots of 1987, the Kano riots of 1991, the Kaduna Sharia riots in 2000, and the Jos riots in 2001, which reflect the negative consequences of religious identity. In contrast, countries like Sierra Leone and Ethiopia demonstrate peaceful coexistence between Muslims and Christians. This raises the question: why hasn’t the giant of Africa learned from these examples?
In Nigeria, political relevance often requires affiliation with a political party. In the northern region, religion and politics are closely intertwined. The rise of Buhari, who came to power through a 2013 merger of three parties into the All Progressives Congress (APC), marked a significant shift as the ruling People’s Democratic Party (PDP) was ousted after 16 years. His successor, President Tinubu, won a controversial election on a Muslim-Muslim APC ticket, which raised concerns after fake “bishops” were recruited for endorsement.
Leveraging religious and ethnic ties as a foundation, political elites have constructed an impenetrable wall that excludes ordinary citizens. Only those adorned in traditional, spiritual, or intellectual garb are deemed worthy of joining this exclusive group. Consequently, the aristocracy, shielded by law enforcement, pursues power and wealth, reinforcing a cycle of identity and belonging. This is evident in the marriages among the children of prominent political figures, such as Yusuf, the late President’s son, marrying Zahra, the daughter of an Emir, and Aliyu, the son of a former Vice President, marrying the daughter of the former EFCC Chairman. Those without influential connections remain marginalised, destined to be unseen and unheard.
Sustainable Development Goal (SDG) 4, which aims to ensure inclusive and equitable quality education for all by 2030, remains unfulfilled in Nigeria. The former President of Harvard University, Derek Bok, once said, “If you think education is expensive, try ignorance.” This sentiment is painfully relevant in Nigeria. The divide between rich and poor translates into quality educational disparities, with 18.5 million children out of school, according to UN data. While wealthy kids access private education, poorer children face inadequate schooling and are often relegated to roles that serve the interests of the elite. This perpetuates a cycle of poverty and limits opportunities for the majority in the country.
Economic supremacy in Nigeria determines who gains power, often judging individuals based on their socioeconomic status or connections. Unlike developed countries, where anyone can rise regardless of background, Nigeria’s rules favour the privileged. Poverty is weaponised against less fortunate individuals, and access to justice is costly, rarely benefiting the ordinary person. The country has shifted from a diverse economy to one reliant on oil, leading to wealth accumulation through corrupt practices, including the 2011 Malabu Oil scandal and budget padding by lawmakers in 2021. Economic power is dictated by identity, leaving those without connections on the outskirts of society. Merit and hard work seem irrelevant, overshadowed by corrupt practices and a system that favours the elite.
Fixing the Puzzle
It is important to note that since the fifth century B.C.E., when the Greeks conceived democracy, the principle of power belonging to the people emphasises that governance is people-centered. This highlights that true power comes from the ability to think and act freely in society, which is a core aspect of liberal democracy. Nations thrive by fostering intellect and embracing diversity while leveraging ethnicity, religion, politics, education, and the economy for development. Ensuring equal access to education and the freedom to reach one’s potential is vital. The elite must shed their tribal, religious, and social biases, transforming identity into a tool for coexistence in a diverse society. This will allow for meaningful communication about living fully and benefiting from diversity for the common good.
Justine John Dyikuk is a Catholic priest and Ph.D. researcher at the University of Strathclyde, Glasgow. He serves as a Senior Fellow for International Religious Freedom Policy at the Religious Freedom Institute in Washington, DC, and lectures on Mass Communication at the University of Jos, Nigeria.
