Cite this article as: Olayinka, A. S. & Saka, M. (2025). Rethinking the Impacts of Political Influence and Ethnicity on National Unity and Development in Nigeria. Zamfara International Journal of Humanities, 3(1), 128-141. www.doi.org/10.36349/zamijoh.2025.v03i01.014
RETHINKING THE IMPACTS OF POLITICAL INFLUENCE AND
ETHNICITY ON NATIONAL UNITY AND DEVELOPMENT IN NIGERIA
Aleshinloye Sherif Olayinka
Moshood Saka Ph.D
Department of Political Science and Public
Administration, Al-Hikmah University Ilorin
Abstract: This paper examined the impact
of political influence and ethnicity on national unity in Nigeria. The
justification is not to promote and proliferate ethnic jingoism, but slightly
extolled its negativity to allow the pervasion of positive impact as a superseding
role in attainment of national unity through flourishing political influence.
It dissected the possible origins and vantage of political influence and
ethnicity for collective national unity among the variegated ethnic
nationalities through historical materialism. It extenuates factors of good
governance to achieve national unity by de-emphasizing of ethnic colouration,
polity and parties; indigenization policy; condemnation of aborigine rights;
ethnic control of resources; proportional and meritocratic political
appointment and others. This espouses the personal idiosyncrasies of past and
present Nigerian leaders (civilian and military) which from ab initio had, and
has continue to aid the shunning, mitigation, mortifying as well as
condemnation of ethnic chauvinism. Above all, from all intent and purposes, the
paper sees to acknowledge ethnicity as a fulcrum of national unity not as a
divisive factor, if well manage. However, for clarity of the paper, it adopted
a synthesis of both primary and secondary sources to validate the reality of
data collected. In the final analysis, it recommends the attainment of national
unity via the prevention of ethno-religious strife by insisting on the secular
nature of our state due to inherent multiplicity of languages and diverse
cultures. Nigeria peoples must diffuse and de-emphasise ethnicity by laying
more emphasis on citizenship and place of residence rather than state of
origin. In addition, sturdy efforts should be made to consign cultural activity
and consideration to the realms of ceremony, celebration, sport and spectacle.
Each national institution should have as a prime duty through political
influence to be a watch-dog in the service to entrench solidarity as to
exterminate ethnic prejudices for national unity.
Keywords: Nigeria, Ethnic, Ethnicity,
Political Influence, Colonialism, National Unity
Introduction
African continent is a constituent and
composition of thousands of ethnic groups. One authoritative source, the Encyclopaedia
of Africa South of the Sahara, provides separate entries for nearly 200 of the
largest and most influential African ethnic groups, with an appendix offering short
descriptions for more than 1000 others.[1]
Although the total number of African ethnic groups differ depending on the
source and the system of classification, all studies recognize the rich ethnic
and cultural diversity of the African continent.[2]
For example, Nigeria, as are most of the state of the third world is comprised
of ethnically heterogeneous populations. Heterogeneous which for all intent and
purposes, stems from European colonialism that enlarged indigenous political
and social territorial unity as well as, centralize resources, power, status
and privilege in the administrative state centre.[3]
It should be noted that the intensity of ethnic prejudices reflected in the
national political arena where the different sub-national communities against
the nation provide the major forces of identification and socialism.[4]
The crescendo of political influence and
ethnicity on national unity in Nigeria has manifested itself in cooperative and
conflictive relations among the heterogeneous and plural society of Nigeria.
Suffice it is to say that ethnicity is a potent as seemingly intractable force
which tend to undermine unity and hamper national unity in many societies.[5]
It is a force which can neither be ignored nor wished away because of its role
in the creation of the national unity. The proliferating degree and development
of the present democratic polity has also continued to demonstrate its impact
on the plural nature of Nigerian political parties and governance as it
attempts to shun ethnic inclination and proclivity. As it works side-by-side
with political influence, its manifestation has created a paradigm shift in
increasing people’s awareness that has continues to positively inve partisan
and non-partisan political stakeholders, coteries and followers. Schrader[6]
express “ethnicity as a sense of collective identity in which a people (the
ethnic group) perceives itself as sharing a historical past and variety of
social norms, and customs. In the word of Enloe,[7]
ethnicity referred to both a particular bond among persons that causes them to
consider themselves a group distinguishable from other. Yet others see it as a
distinct group within a larger society expressed mainly in terms of common
historical experiences, cultural and linguistic affinity or myth of common
origin.[8]
Connecting from the foregoing, the impact of
political influence encompasses the ability to influence collective changes and
transformation or paradigm shift of ethnic behaviorism inherent as a motivating
factor for development, integration and otherwise. The interaction of political
influence and ethnicity has continued to forge cooperative and conflictive
ideologies, notably: ethnic compacts, ethnic breakdown, de-emphasizing of mono-
ethnic political party, common political unity and purpose, ubiquitous aspiration
to change, common ownership of Nigeria and so forth.
However, as far as this study is concerned,
the intensification of political influence and ethnicity was accompanied and
prompted to observe the phenomenal in bringing about national unity in Nigeria.
For better comprehension, apart from the introduction, the paper is fragmented
to discuss the key operational concept, background of the Nigeria ethnic
society, impact of political influence and ethnicity on national unity,
inherent challenges, concluding remark and recommendations. However, this paper
is purported to explore the corporative and conflictive impacts which political
influence has, and continue to inject on ethnicity toward national unity in
Nigeria. This study is significance as a clue for prospective governance and
interaction among plural ethnic groups in Nigerian society toward the
attainment of the much-needed national unity.
Key
Operational Concept
Ethnic
and Ethnicity
It is of significant to note that ethnicity
cannot manifest without the existence of ethnic group and jingoism. Ojukwu,
explicate ethnicity as the creation of an imaginary boundary among people of
different races or groups, or by and large the establishment of socio-economic
and political dichotomies among heterogeneous or plural society.[9]
In the words of Nnoli, ethnic could be referred to customs practice and
appearance that gives identification or identity to a particular community or
group of people.[10] Ethnic
is characterized by some principal factors which include belief, language,
origin or population pattern in a given territory or region. This could be
passed from one generation to another or through the sharing or sensing from
solidarity and expression of that sentiment attachment to one another.[11]
In another dimension, ethnic is a shared cultural practices, and distinctions
that set apart one group of people from another, for instance, the Yoruba,
Hausa, Igbo groups, etc. It should be noted that the most common
characteristics distinguishing various ethnic groups are ancestry, a sense of
history, language, religion, and form of dress. In other words, ethnic refers
to cultural traits that are shared by a category of people such as language,
religion, or national origin.[12]
According to Nnoli,[13]
the nature and approach of ethnic manifestation that emerged before and after
colonization differs to some extent. He sees ethnicity as a development of
colonialism which in sense inved the principle of divide and rule and tactical
segregation of the heterogeneous communities along tribal and ethnic
inclination. It is a phenomenon that gives birth to tribalism where others are
attributed as inferiors to the other ethnic group. However, Nnoli sees and
categorized Nigeria into ethno-political entities in terms of socio- political
and religious boundaries. Friday[14]
explains the term ethnicity as the community of people with commitment to
achieve common goals, share fate, same origin, common interest, ties, tradition
and same language. They also have a common world view and aspiration towards
the achievement of unique goals.
According to Schraeder ethnicity as a sense
of collective identity in which a people (the ethnic group) perceives itself as
sharing a historical past and variety of social norms, and customs. This
include the roles of elders and other age group in society relationships
between males and females, rites and practices of marriage and divorce,
legitimate forms of governance, and proper means of resolving conflict.”[15]
It is essential to note that since politics and political influence is all
about human welfares and legitimate governance in commanding values on
different ethnic groups like Nigeria. Therefore, the conceptual analysis of
ethnicity can never be neglected in construing the phenomenon, in question with
relation to national unity.
Politics,
Political Influence and National Unity
Multiple definition of politics has been
advanced by different writers. But most appropriate and related to the
comprehension of ethnicity as given by Leftwich means a widespread phenomenon
that “comprises all the activities of co-operation and conflict within and
between societies, whereby the human species goes about organising the use,
production and distribution of human, natural resources in the course of the
production and reproduction of its biological and social life.”[16]
In the words of Merki, politics deals with the allocation as well as
distribution of scarce resources and commanding the obedience of people.[17]
Therefore, it is difficult to formulate a
precise definition of political influence, this is because it seems to have no
subject matter of its own.
To construe political influence as a
phenomenon, the term “influence” need to be distinct and perceive as the power
to affect, control or manipulate something or someone or the ability to change
the development of fluctuating things such as conduct, thought or decision.[18]
In this connection, political influence is the ability of private individual
and groups to impact on the governments in making and implementation of
official policy decisions. It may take different forms, this will tend to
depend on the acceptance and admiration of the society to adjudge it. In this
regards, political influence can best be described as the collective will-power
or coercive force through which changes and transformation are impacted. It is
a strategy for paradigm shift of political behaviorism inherent from the
motivating social, economic, and political factors to integrate a flourishing
governance to influence decision or certain chance. For instance, political
influence was a precursor of the colonial vestiges entrench through pristine political
order to relegate and destroy autochthonous ethnic individual community
autonomy, e.g. the Hausa, Igbo, Yoruba, Ijaw, Kanuri etc.[19]
This was a strategy through or which new polity are invested to achieve the
desire socio-political and economic goals of exploitation of both national and
human resources.
In conceptualising national unity according
to Mamman,[20] it is a
political construct that reflect the collective spirit and will of a group of
people who agree to be part of particular geographical area as a unit, for the
purpose of governance and action on behalf of all. He expressed that sometimes
the governance does not reflect the spirit and will of the people and thus
result into chaos, violent and instability. Hence, is the institution of
governance which will embroil democracy and dictatorship, each on behalf of the
Nigeria acting with national unity only insofar as other nations are concerned,
but with little or no national unity?
Background
of Nigeria Ethnic Society
Prior to the advent of the British colonial
administration, Nigeria as a political entity was not in existence. This was
because the territories that now make up of Nigeria existed as separate
entities. But there was element of intergroup relation that permeated among the
diverse ethnic groups. Although they were ruled by their separate individual
indigenous rulers such as Oba, Sarki, Obi etc. According to Crowder,[21]
in January 1879, Miss Flora Shaw a correspondent of the “London Times Magazine”
who later married Frederick Lugard suggested the name ‘Nigeria’ from ‘Niger’ in
an article published in the “Times” for the whole territory. As from 1900, the
name was adopted and fourteen years later, the country was amalgamated.[22]
It should be recalled that the emergence of Nigeria as a state stemmed from the
1885 Berlin Conference of the European powerful states and was fully
acknowledged in the 1914 amalgamation of the southern and northern
protectorates.[23] The
Berlin Conference was the driving force of the British colonialism, responsible
for the establishment and amalgamation of the protectorates to form Nigeria.
George Taubman Goldie’s group of companies (The Royal Niger Company) preceded
the amalgamation and represented the British economic interests. Consequently,
emerging from the amalgamation of peoples with irreconcilable differences in
the merger of about 400 ethnic groups, was responsible for Nigeria to become
the most diverse and the most populous state in Africa.[24]
The most prominent ethnic groups are Hausa/Fulani, Yoruba, Igbo and Ijaw. The
Hausa/Fulani have traditionally dominated in the north, Yoruba in the
southwest, Igbo in the east, and Ijaw in the Niger Delta.[25]
Since the dichotomization, Nigeria ethnic group had begun to perceive each
other as foes and adversaries a genre through which national unity become
unachievable.
It essential to note that rivalries among
these ethnic groups had resulted into civil war, ethno-religious, creation of
suspicious, social instability etc. Consequently, through political influence
entrenched by successful government, the state had witnessed several internal
restructuring elements ranging from protectorates to the Nigerian council,
regions, states and zones. The present six geo-political zones with 36 states
and 774 local government councils as contemporary Nigeria emerged from the two protectorates
established in 1900 and merged into “One Nigeria” in 1914 during the British
colonial administration. The metamorphoses were backed by constitutions
starting with the development of different British Colonial Constitutions in
Nigeria. Following different conferences and constitutional reviews, the
Nigerian attained political independence from Britain on the 1st October, 1960
and became a republic in 1963.[26]
Despite the 1963 Republican Constitution guaranteeing the Nigerian sovereignty
and recognition of four regions including the Midwestern Region created in
1963.[27]
Henceforth, Nigeria still remained under the British politico-economic
influence and has been caught in-between opposing pressure and implications of
ethnicity even after the independence.
However, ethnicity cleavages and disunity in
Nigeria has thus come to be blamed on the amalgamation which many Nigerian
politicians still refer to as the “mistake of 1914.”[28]
The pressures of ethnicity prejudice generated through divergent histories of
the plural nature of ethnic groups have spur and impacted positively and
negatively on the character and ideologies of Nigerians arising from robust
political influence and interactions.
Impact of
Political Influence and Ethnicity on National Unity in Nigeria
Socio-Cultural development of Ethnic
conglomeration: The phenomenal of nepotism and favouritism through ethnic
proclivity and inclination has created strong dichotomies among the varied
plural geographical cross of Nigeria society. Through uneven distribution of
natural resources across boundaries, it significantly injected the spirit of
exchange, distribution and production accompany by exchange of new idea and
ideology for the creation of an ideal society through forceful British
imperialist moves.[29]
This familiarity and interactions among the various diverse ethnic groups had
impacted a cooperative and conflictive relation for the struggle for identity,
and agitation for secessionist movement- a development between 1950s and 1960s.[30]
As a result of deep and profound interactions emanating from different ethnic
groups; political influence remain the major fulcrum of ethnic identification,
equal representation, right to political recognition, and participation,
allocation of budget and fundamental human right are entrenched. Irrespective
of wherever situation and social formation of varied ethnic groups,[31]
political influence make impact noted through ethnic identification. A typical
example of political influence is the promotion and proliferation of sponsor of
Niger Delta militants to acquire western education in overseas countries as to
alleviate the fear of minority and shun ethnic prejudices. More pertinently is
the prolong Boko Haram imbroglio and farmers-headmen conflicts specifically
overrun by Fulani and the rest of Nigeria.
De-emphasizing Mono-ethnic Politics and Party
Formation: Although, political influence had gaven birth to ethnic political
divide of Nigeria, but with adoption federalism, the minority questions to some
extent embraced membership of other parties.[32]
The consolidation and integration of different ethnic groups in Nigeria for
British colonial political economy order was to serve the imperial purpose and
aspirations in the 19th and 20th century’s exploitation. This giant stride
offered a paradigm shift in the unity of Nigeria even with the entrenchment of
philosophy of “divide and rule” among the conglomerate of heterogeneous that
have influenced the formation of ethnic political parties toward extricating
from the clutches of colonial bondage.[33]
It is better to construe that ethnicity through cultural differences among
Nigeria populace is so pervasive and endemic that effort to forge the concept
of a nation out of the multi-ethnic groups was up till contemporary period not
possible.[34]
However, in the struggle for decolonization, political parties played their
roles. These included the Action Group (AG) led by Chief Obafemi Awolowo; the
National Council of Nigeria Citizen (NCNC) led by Dr. Nnamdi Azikiwe; and the
Northern People’s Congress (NPC) led by Sir Ahmadu Bello. According to Clammer,
the synergy of political influence and ethnicity in the formation of political
parties across national and ethnic inclination provided the platform for rapid
interaction.[35] This in
essence could foster assimilatory strategies for all the diverse ethnic groups
to interact easily toward suitable government.[36]
However, through the post-colonial period cum
the contemporary era, political influence on ethnic groups had, and to minimal
extent has de-emphasize mono-ethnic political party system, this is achieved to
some extent through the inducement of multi-political party system across
distinct ethnic nationalities.[37]
It has introduced the workability of collective aspiration and interests toward
nation building, unity and development trajectory.
Mitigation and mortification of ethnic
colouration: Ojukwu[38]
avers that ethnicity prejudice is the creation of artificial imaginary boundary
or dichotomies among varied plural Nigeria societies. He opines that, instead
of the promotion of social co-existence, its malaise have continue to give back
to economic advantage in which the native credulity were exploited by the
British imperial ruler. Each regional territoriality became exploited at the
detriment of food crop to assuage cash crops production in the development of
Europe. This resulted in famines, starvation, and the degradation of
socio-economic and political institutions, governed by the British colonial
vestiges that thus undermined the social spirit of oneness and unity.[39]
The vantage of the economic profligacy of the indigenous native resources by
the British interest was the historical genesis of ethnic prejudices and
secessionist agitations transferred to the contemporary era. The bane of the
secessionist ideology of the south east (the Igbo and others) of Nigeria was to
absolve from collective exploration and exploitation of resources (crude oil)
to benefit the rest of the country. The sordid and deplorable condition created
again the framework for the upsurge of ethnic divide and dichotomy. To
ameliorate the situation, the entrenched political influence of retired Gen.
Yakubu Gowon after the 1967 civil war of annihilation ushered the unanimous
euphoria that urged and reinforced the pronouncement of “no victor no vanquish”[40]
for both federal and the Biafra armies by the government.
However, ethnic cleavages through political
influence to a certain degree was relegated and mitigated towards mortification
of ethnic colouration, and as well as the proliferation of conflicts. This
become manifested in differing ethnic groups’ incorporation and defection to
political parties or ideologies of their choice by destroying the cardinal
objective for recognition of ethnic plight of the secessionist for promotion of
national unity.
Common and Divisive ownership of Nigeria as a
country: Through political influence, the recent socio-economic and political
imbroglio on the secession of some part of the ethnic groups for self-rule were
perceived from the perspective of marginalisation. The struggle got to its
climax in 2017 with nauseating, vulgar and inflammatory statements to divide
Nigeria ethnic society. For instance, according to Usman,[41]
it is an incontrovertible fact that the Igbo because of their enterprising
nature have been from antiquated coordinating the economic nerves of northern
Nigeria. Through trade and commercial enterprise, they have made their impacted
noted and have continue to play their mettle in governance even in distinct
cultural area of the Hausa host communities. For instance, the Willink
Commission was ensconced as a government policy in 1958 to look into the matter
of ethnic cleavages and minority fear in Nigeria.[42]
To assuage the situation, the outcome suggested greater development in the
comprehension of the objective. In the ultimate, benign it resulted to
conviction which led to creation of series of states respectively in 1967,
1976, 1987, 1991 and 1993. Through this, Abia, Ekiti, Osun, Akwa Ibom, Gombe,
Adamawa States and other were created to allay the fear of the minorities.
Consequently, the purported objective at different times and situations curb
down the menace of ethnic differences, cleavages, imbroglio and alleviation of
the minority trepidation. It should be noted that even with the right
leadership and commitment to balance development, it was very complex to
contain states agitation arising from neglect, discrimination and minorities
fear.[43]
However, through enshrined political influence, the past and contemporary
Nigerian leaders had, and has continue to forge the will-power to denounce the
inherent and scary nature of inequality and discrepancy arising from ethnic
jingoism.
Attempt at Entrenching legitimate form of
governance and Ethnic compact: The impact of political influence and ethnicity
on national unity in Nigeria had led to ethnic chauvinism and primordial
loyalty. This is to a direction toward individual ancestral origins of the
distinctive groups within the context of political development. This made
political influence to some extent very subtle and complex at arriving at
common unity of purpose as to proffer solutions to ethnic marginalisation in
the realms of allocation of powers, political appointment and employment
opportunities.[44]
For better comprehension, it has been a
consolidating and compacting factor for intra ethnic groups, rather than the
way it nurture intra ethnic squabbles. As part of political influence, for
instance, in Africa which Nigeria is a component, Schraeder extolled that
compact is based on the assumption that ethnic groups can compete peacefully in
the established political framework for their share of national resources.
These include; federal budget allocation for local education (TETFUNDs), health
care, and infrastructural development; salaried positions in the various
bureaucracies of the executive branch; and representation, in election to local
and national offices.[45]
From this perspective the past military and civil democratic polity has
received enormous consolidated effort to steer the country from disintegration.
Peaceful co-existence and harmonious relations were put in place through
institutional restructure and designs of the various policy statements and
agenda ranging from late Tafawa Balewa,[46]
late President Umar Yar Adua and Ebele Jonathan Goodluck administrations.
The recent Indigenous People of Biafra (IPOB)
attacks on innocent Nigerians and properties specifically the Muslim’s mosques
in Abia State has culminated into reprisal attack that gave birth to
ethno-religious conflict in some northern states. However, attempt by IPOB as a
separatist organisation led by Nnamdi Kanu was dysfunctional, antagonistic or
antithetical to the national unity of Nigeria.[47]
The present administration of retire Gen. Muhammadu Buhari through political
influence has diplomatically turned deaf ears to the ember of war blowing by
secessionist agitation ravaging the country. The government through its
singular painstaking of political influence undoubtedly curtail the nurturing
of conflict as well consolidation of ethnic group or groups from pitching
against each other.
Forum for conflict initiation and conflict
resolution: Prior the colonial subjugation of 1851, its annexation in 1861 cum
the introduction of colonial administration 1900, each ethnic nationalities
neatly perfected their system of governance suitable to their socio-economic
and political milieu.[48]
However, the colonial vestiges began to be invested as the British imperialists
held sway to the ethnic communities as to consolidate their resources for
collective exploitation.[49]
As part of the colonial political influence inherited, the various
constitutional development were integrated to correct ethnic imbalances. The
promulgation of McPherson constitution of 1951 brought to the forefront ethnic
and sectional tendencies which permeate in Nigerian political space.[50]
The Richard constitution equally entrenched regionalization of the country that
created the centre problem. The elite and politicians through their political
influence failed to forge the necessary unity to operate a federation with
strong centre.[51] This in
consequence continue to yield into conflict leading to destruction of public
and private properties, injuries, displacement of people and lives.
In a nutshell, since conflict according to
Thomas Hobbes is inevitable among heterogeneous or plural society, therefore
competition for scarce resource and its allocation prepare the tendency to
engender conflict.[52]
These conflicts has for a long period through political influence forced the
legislative to promulgate or at different fora to mortify and mitigate
divisions among ethnic groups in Nigeria.
Collective struggle for nation building,
liberation and change: It is pertinent to construe that political influence of
any nation emanates from the ideological and personal idiosyncrasy of the
leader and needs of the citizenry. This depend largely on which of the policies
or programmes of advocation should be of priority. The Nigeria leaders through
their didactic political jingoism and diverse ethnic inclination had since
independence continue to work towards unity of purpose. The supports and
attempt for continuous promotion of unity through the adoption of federalism
for addressing ethnic problems were enhanced to salvage the nation from the
brink of disintegration. For instance, the various Nigerian colonial and
post-colonial constitutions were at different times reviewed, abrogated, as
well as promulgation of new one to revamp the challenges of ethnic unity.
However, political influence in the light of promotion of unity of purpose and
collective liberation of the country from the brink of collapse has manifested
itself through the reflexes of the country political think tanks.
It is germane to construe that the current
political administration provides the framework for unification of Nigerian
ethnic groups through an in-depth romance, recognition and effective
workability of the policy statement via federal character in all ramifications.
To some extent, the current political dispensation in recognition of minority
plight has to some degree alleviate the problems of the Niger Delta militia.
Through its political influence, it encouraged the mortification and
condemnation of the act of terrorism; shunning of ethnic cleavages; provision
employment opportunity, nurturing of nepotism and tribalism. It has attempted
the promotion of proportional distribution of nation budget, due process etc,
for collective transformation and national unity. It should be noted that a
polity that is based solely on tribalism and ethnicity is politics that is
doomed to tear a country apart.[53]
Racial Superiority and Inter-Ethnic
Dichotomy: The British in the colonial period maintained racial superiority and
inter-ethnic dichotomy among the Nigeria natives, was the establishment Sabon
Gari and Tudun-wada areas in northern Nigeria. The Sabon Gari area dates back
to 1913 when it was settled for the veterans of the West African Frontier Force
(WAFF) and the labourers who worked on the Lagos-Kano railway line. Between
1913 and 1918, approximately 320 plots were carved out and developed to
accommodate immigrant groups most of whom were railway workers in Kano.[54]
These were the strategies for continue maintenance of ethnic discrimination
ensconced to encourage disunity by British imperial philosophy of divide and
rule. This development continues to linger up to the post-colonial era
culminating in the development of social development and urbanisation with
increasing population to benefit from colonial advantages. However, the
attainment of independence in Nigeria 1960 and the emergence of post-colonial
polity, there was no serious discontinuity from the colonial order. But there
were partial paradigm shift from autochthonous autonomy of nationalities
(Hausa, Yoruba, Igbo, Efik Ijaw, Itshekiri, Kanuri, Fulani, etc.) to modern
governance which was overwhelmed with greater degree of exploitation and
animosity among diverse ethnic groups.[55]
The political influence promoted by injected
by civilian and military administrations is an attempt to divorce the diverse
citizenry from colonial inherited socio-political policies that encouraged
inter-ethnics relations. This stride was primarily spurred and influence during
the aftermath of the civil war of 1967-1970.[56]
The retired Gen. Yakubu Gowon’s administration as military head of states made
an affirmative declaration of the principles of “no vanquish no victor” to
create an ideal society that will be devoid of ethnic cleavages.[57]
This became a watershed that later consolidated the various Nigeria ethnic
group as one nation living in unity in diversity. Through this development,
ethnic recognition within diverse ethnic group were promoted with individual
ethnic unionism toward fostering of peace and harmonious relation. As part of
the social development of the political influence, for instance, the Igbo
union, the Yoruba union, Ijaw, Tiv and others got it stronghold during the
inter-war periods. In religious perspective, there was the recognition and
promotion of ethnic identity. This led to the establishment and development of
Yoruba mosques (Ansar-ul deen, Nurul-deen, Ansar-ul Islam, etc) and Churches
(Methodist, Catholic, Apostolic, Celestial, Cherubim and others) in Kano, Kaduna,
Sokoto,[58]
Jega as well as replicated in other parts of the country.[59]
Religious dimension on Political influence
and Ethnicity: Whatever might have been the perspectives of ethnicity,
political influence as enshrined in the teachings of the Prophet Muhammad and
his companions still lingers in the world polity of Islamic theocratic state.
Although, its vestiges could also be perceived in modern secular governance of
the monolithic religion of northern Nigeria. However, the Prophet warned
against discrimination as its consequences leads to apathy and hatred.[60]
Allah says in the Glorious Qur’an:
Oh Mankind, we have created you from a male
and female, and we made you into tribes and sub-tribes that you may recognize
one another. Verily, the most honourable among you, in the sight of Allah, is
he who is righteous among you. Surely, Allah is all knowing, all-aware.[61]
He added “We sent not a messenger except to
teach in the language of his own people in order to make things clear to them.
So, Allah leads astray those whom He pleases and guides whom He is exalted in
powerful of wisdom.[62]
We did send messengers before thee amongst the sects of old.[63]
It is discernable to signify from the above
quotation that Allah (SWT) condemned ethnicity as it is tantamount to creation
of feud and conflict among plural societies. These messages have been
transmitted to all mankind irrespective of their creed, cultural traits and
others. In another dimension of the Glorious Qur’anic injunction, Allah said in
various sections interprets as follows:
And when thy Lord said to the Angels: ‘I am
about to place a vicegerent in the earth, they said: with thou place there in
such as will cause disorder in it, and shed blood? And we glorify Thee with thy
praise and extol Thy holiness. He answered: I know what you know not.[64]
And He taught Adam all the names, then put
the objects of these names before the Angels and
said: Tell me the names of these, if you are
right.[65]
And among His signs is this, that He created
for you mates from among yourselves, that Ye may dwell in tranquillity with
them, and He has put love and mercy between your hearts: verily in that are
signs for those who reflect.[66]
From the above Qur’anic interpretation, it
could be asserted that only through legitimate and articulate leader that the
phenomenon of the positive impact of political influence could be harnessed to
benefits Nigeria heterogeneous society. However, didactic comprehension,
strictness to comprehensive and adherence to religious doctrines, precepts and
the country’s constitution through elected leaders of different faiths that
formidable impact of political influence will be achieved for national unity.
The impacts of political influence on ethnicity for collective national unity
could be strengthened to de-emphasize ethnic colouration, inordinate polity and
party politics; indigenization policy; condemnation of indigenous aborigine
rights; ethnic control of resources; proportional and meritocratic political
appointments and others. However, if all inherent inadequate on ethnic
cleavages are shunned and surrenderness are made to the constituted authority,
the desire national unity will thus be attained and achieved.
Concluding
Remarks
This paper as far as the concern of the topic
has examined the impact of political influence and ethnicity on national unity
in Nigeria. The justification of the paper is not to promote and proliferate
ethnic jingoism, but slightly extolled its negativity to pervade positive
impact a superseding role in attainment of national unity through flourishing
political influence. Political influence is analysed as a motivating factor
unleash to reinforce and influence the workability of particular policy or policies
towards amelioration of socio- economic, cultural and political ill-conditions
of people of varies ethnic origins. It may be argued that the allocation of
nation scarce resource and value are harness in commanding the obedient of the
citizenries. When the indices of development become achievable, then national
unity is envisaged to be obtained among different ethnic entities. In addition,
the paper revealed the historical reminiscences of the causative factors of
ethnicity and the struggle by the forces of political influence for nationhood
couple with the incorporation and integration of the various ethnic
nationalities. It also focuses on collective liberation, as well as
entrenchments of transformation of Nigeria ethnic groupings for constructive
integration for effective flourishing polity for mutual benefits. However, such
polity will be devoid of any discrimination, ethnic/tribal sentiment and
jingoism, religious bigotry, shunning of ethnic dichotomy for assuring good
governance for national unity.
In addition, it extenuates factors of good
governance through de-emphasizing of ethnic colouration, polity and parties;
indigenization policy; condemnation of aborigine rights; ethnic control of
resources; proportional and meritocratic political appointment etc. It avers
that personal idiosyncrasies of past and present Nigerian leaders (civilian and
military) had from ab initio has continue to aid in shunning, as well as
condemnation of ethnic chauvinism.
In a nutshell, the paper recommends the
attainment of national unity through the prevention of ethno-religious strife
by emphasising on the secularism as a state polity. More also Nigerians must
diffuse and de-emphasise ethnicity by laying more emphasis on citizenship and
place of residence rather than state of origin or tribe. Sturdy efforts should
be made to consign cultural activity and consideration to the realms of
ceremony, celebration, sport and spectacle. Each national institution should
have as a prime duty to be watch-dog in the service of national unity and
solidarity as to exterminate ethnicity. In conclusion, Nigeria people must
banish the spectre of war, violence and conflict through eradication of all
forms of groups such as the MASSOB, IPOB, OPC, APC and others as to attain
national unity in Nigeria polity.
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[1] J. Middleton (ed), (1997),
Encyclopaedia of Africa South of the Sahara, 4. , New York: Charles Scribner’s
Sons.
[2] Ibid
[3] Z. M. Umar (1995), “Islam
and Contemporary Ethnic Resurgence: Nigerian Muslims in a Crisis of Identity,
in Islam and Contemporary World Politics, Islam Research Centre and Usmanu
Danfodiyo University, Sokoto, Seminar Series, No. 2, ISSN 117-5982, p. 25.
[4] D. G Morrison and H M
Stevenson (1980), “Cultural Pluralism Modernization and conflict: An Empirical
analysis of source of Political Instability in Africa Nations” in N. John
Paden, Values identities and National unity: Empirical Research in Africa, Evanston,
North Western University Press, p. 83.
[5] Ibid..
[6] P. J Schraeder (n.d),
African Politics and Society: A Mosaic in Transformation, Second Edition,
Wordsworth Political Science Resource Centre, p. 101.
[7] C. H Enloe (1973), Ethnic
Conflict and Political Development, Boston, Little Brown and Co, p. 15.
[8] E. Enwenwa (1974),
Ethnicity and Political Development in Nigeria, Unpublished PhD Thesis,
University, Microfilms International, p. 90.
[9] O. Nnoli, (1978), Ethnic
politics in Nigeria, Fourth Dimension Publishers, See some details in O. E.
Ojukwu (1989), Because I am inved, Spectrum Publishers, Ibadan.
[10] A.G. Abubakar (edited)
(1995), “Islam and the Contemporary World Politics,” Islam Research Centre, and
Usmanu Danfodiyo University, Sokoto, Seminar series, No. 2, pp. 216-217.
[11] Ibid A.G. Abubakar
(edited),…p.218.
[12] D. Jery and J.
Jery (1991), Ethnicity in the Herpercollers: Dictionary of Sociology, New York,
Herpercollin
[13] Op.cit O. Nnoli (1978), Ethnic Politic in Nigeria….
[14] N.N. Friday (2006),
Nigeria Peoples and Culture for Tertiary Institutions, First Standard Press,
Sokoto.
[15] Op.cit P. J Schraeder
(n.d), African Politics and Society: A Mosaic in Transformation,….p.101.
[16] Leftwich, A. (1984). ‘On
the Politics of Politics’, in A Leftwich (ed) What is Politics? Oxford: Basil
Blackwell, pp. 64-65.
[17] P. Merki (1967),
Political Continuity and Change, New York, Harper and Row p.217.
[18] Op.cit Merriam
Webster’s (2003), Collegiate Dictionary,…
[19] A.A Nwankwo
(1979), Nigeria My People, My Vision, Fourth Dimension Publishers, Enugu,
Nigeria, pp.1-10
[20] S. A Mamman
(2017), “Ethnic Politic and National Unity,” in Lapai Journal of Nigerian
History, Journal of the Department of History and International Studies,
Ibrahim Babangida University, Lapai, Niger State, p. 207.
[21] Crowder, M. (1978). The
Story of Nigeria. Faber and Faber, London.
[22] Usman, A.F.
(2009). “Historical Genesis and Trends of Political Instability in Nigeria” in
Olutayo, O.A et al.
(2009).State
and Civil Society Relations in Nigeria, Hope Publication Ltd, Ibadan, p. 125.
[23] Ibid Crowder. M.
(1978), The Story of Nigeria,...
[24] Otite, O. (2000).
Ethnic Pluralism, Ethnicity and Ethnic Conflicts in Nigeria. Ibadan: SHANESON.
[25] Ibid
[26] Y.O Imam (1995),
“Towards a Viable Constitutional arrangements in Nigeria: The Medinan Model,”
in Islam and the Contemporary World Politics, Islamic Research Centre Sokoto
and Usmanu Danfodiyo University, Seminar Series, ISSN 1117-5982, pp.123-26.
[27] Op,cit Otite, O.
(2000). Ethnic Pluralism, Ethnicity and Ethnic Conflicts in Nigeria,…
[28] A. Bello (1978),
My Life, London, Cambridge University Press. See also more details in B.I.S.M
Salwu and
A.Y
Mohammed (2005),”The Myth of Ethnicity and its Implications for Democracy,” in
H.A Saliu, Nigeria Under Democratic Rule: 1999-2003, . II, University of Ibadan
Press.
[29] Op.cit O. Nnoli
(1978), Ethnic Politics in Nigeria,
[30] A. A Nwankwo
(1979), Nigeria, My People, My Vision, Fourth Dimension Publishers, Enugu,
Nigeria.
[31] I. S Ogundiya (2011),
“Political Parties Institutionalizations and Democratic Consolidation:
Theoretical Nexus and Nigeria’s Experience in the Fourth Republic,” in
Political Parties and Democratic Consolidation in Nigeria, pp. 1-19.
[32] C. S Whitaker
(1970), The Politics of Tradition: Continuity and Changes in Northern Nigeria,
1964-1966, New Jersey, Princeton University, Press.
[33] Op.cit See P.J
Schraeder (n.d), African Politics and Society: A Mosaic in Transformation,…
[34] O. Obafemi
(1947), Path to Nigerian Freedom, London, Faber, p. 74.
[35] J. Clammer
(1985),”Ethnicity and Classification of Social Differences in Plural
Societies,” in Journal of African and Asian Studies, . 5, pp. 3-4.
[36] M. Crowder
(1978), The Story of Nigeria, Faber and Faber, London.
[37] I. S Ogundiya (2011),
“Political Parties Institutionalizations and Democratic Consolidation:
Theoretical Nexus and Nigeria’s Experience in the Fourth Republic,” in
Political Parties and Democratic Consolidation in Nigeria, pp. 1-19.
[38] O E. Ojukwu (1989),
Because I am Inved, Spectrum Publishers, Ibadan. See also C. Achebe (2012),
There was a Country: A Personal History of Biafra, Penguin Group, England, pp.
63-105.
[39] W. Rodney (1982),
How Europe Underdeveloped Africa, Bolge Overture, Ghana.
[40] A.A Nwankwo (1979),
Nigeria My People, My Vision,….pp.50-51.
[41] A.F Usman (2005),
“Implications of Colonial Settlements on Inter Ethnic Relations: Case Study of
Sabon Gari Kano,” in International Journal of Humanities and Sciences, ,5. No.
5 10; October, 2005, pp, 165-166.
[42] Op.cit C. S
Whitaker (1970), The Politics of Tradition: Continuity and Changes in Northern
Nigeria, 1964- 1966,…
[43] Federal Republic of
Nigeria, Federal Military Government Views on the Report of the Panel on
Creation of States, Lagos, Federal Ministry of Information, 1976, p. 9. See
also N. Azikwe (n.d), “Creation of More States in Nigeria,” in The Senator, .
1, No. 1, p. 25, and O. Obafemi (1947), Path to Nigerian Freedom, London,
Faber, p. 54.
[44] Op.cit I.S Ogundiya…
[45] Op.cit P. J Schraeder (n.d), African Politics and
Society: A Mosaic in Transformation,….p. 103.
[46] N. John Paden, Values
identities and National unity: Empirical Research in Africa, Evanston, North
Western University Press.
[47] Op.cit S. A Mamman (2017),
“Ethnic Politics and National Unity in Nigeria,” in Lapai Journal of Nigerian
History,…p. 208
[48] Op.cit S. A Mamman (2017),
“Ethnic Politics and National Unity in Nigeria,” in Lapai Journal of Nigerian
History,…p. 208
[49] W. Rodney (1985),
How Europe Underdeveloped Africa, Bolge and Overture, Enugu. See also more
details in
C. Ake (1981), The Political
Economy of Africa, London, Longman.
[50] H. B Momoh
(2004), The Nigerian Civil War, 1967-1970: History and Reminiscence, Ibadan,
SMA Bookman Publishers, p. 4.
[51] A.F Usman (2009),
“Historical Genesis and Trends of Political Instability in Nigeria,” in O. A
Olutayo, I. S Ogundiya and J. Amzat, State and Civil Society Relations in
Nigeria, Ibadan, Hope Publications Ltd, p. 127.
[52] D.P Barash and C.P Webel
(2009), Peace and Conflict Studies, 2nd Edition, Sage Publications, Inc, United
Kingdom, pp. 192-196.
[53] Op.cit A. S
Mamman (2017), “Ethnic Politics and National Unity in Nigeria,” in Lapai
Journal of Nigerian History,… p. 205.
[54] Op.cit A.F Usman
(2005), “Implications of Colonial Settlements on Inter Ethnic Relations: Case
Study of Sabon Gari Kano,...p.165. See also A. Bako (2006), Sabon Gari Kano: A
History of Immigrants and Inter- group Relations in the 20th Century, Usmanu Danfodiyo
University Press, Sokoto.
[55] Ibid
[56] C. Achebe (2012), There
was a Country: A Personal History of Biafra, Penguin Group, England, pp.
63-105.
[57] Op.cit…E. O
Ojukwu (1989), Because I am Inved,…
[58] A. Bako and A.F
Usman (2006), “The Dilemma of Ethnic Nationalism: A Re-Examination of the
Hausa-Igbo Conflicts in Kano,” in African Journal of Economy and Society, .7,
No.1, Makurdi, Aboki Publishers. See also A. Bako (2006), Sabon-Garin Kano: A
History of Immigrants and Inter- group Relations in 20th Century, Usman
Danfodiyo, University Press.
[59] T. Aminu (2017),
“Hausa-Yoruba Relations in Contemporary Jega: An Extension of the Frontier of
Security and State Building,” Being a paper presented at the International
Conference on a Theme: The Humanities and Development in Africa at the
Conference Centre, University of Ibadan, Nigeria between 6th-9th of July, 2017.
[60] Okpu U, (1997),
Ethnic Minority problems in Nigerian Politics, 1960-1965, Stockholm, Leber
Tryck AB.
[61] The Glorious Qur’an 47:13
[62] Qur’an 14:4
[63] Qur’an 15:10
[64] Qur’an 21:31
[65] Qur’an 21:32
[66] Qur’an 30:21
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