Understanding the Construction of Nigerian Identity through Historical and Cultural Perspectives

Cite this article: Attah, J. & Dansonka, S. M. 2026. “Understanding the Construction of Nigerian Identity through Historical and Cultural Perspectives”. Sokoto Journal of History Vol. 14, Iss. 01. Pp. 106-117. www.doi.org/10.36349/sokotojh.2026.v14i01.010

UNDERSTANDING THE CONSTRUCTION OF NIGERIAN IDENTITY THROUGH HISTORICAL AND CULTURAL PERSPECTIVES

By

ATTAH, Jonathan

Department of Social Studies,

Federal University of Education, Zaria

And

DANSONKA, Sule Mordakai

Department of History and Diplomatic Studies,

Federal Uni. Wukari, Taraba State

Abstract: The Nigerian identity is a complex tapestry woven from centuries of historical, cultural, and socio-political threads. This article seeks to delve into the multifaceted essence of Nigerian identity by examining its roots through historical and cultural contexts. Nigeria, with its diverse ethnic groups, languages, and traditions, presents a rich landscape for exploring identity formation. By tracing back to pre-colonial times, we uncover the foundational elements that shaped the Nigerian identity, from the empires that once thrived to the intercultural exchanges that occurred through intergroup relations. The colonial era introduced significant disruptions, leaving indelible marks on societal structures, cultural practices, and collective consciousness. The instrumentalist theory of identity served as the theoretical foundation for this investigation. The method of data analysis employed in the research is the descriptive analytical historical approach. This exploration aims to shed light on the Nigerian identity. It seeks to unravel the layers of influences, internal and external, that have shaped perceptions of self and collective national perspective in Nigeria. The essence is to understand the complexities embedded within the Nigerian identity, so as to foster greater appreciation, empathy, and solidarity among its diverse populace and beyond. The study's findings show that Nigerian identity issues are the result of historically ingrained instrumentalisation of identity by both colonial and post-colonial actors rather than unavoidable consequences of variety. Understanding identity through the instrumentalist framework reveals that national cohesiveness can only be attained by eliminating the political incentives that encourage ethnic polarisation and by advancing inclusive narratives and cultural pluralism.

Keywords: Nigerian Identity, Historical and Cultural Contexts

Introduction

The Nigerian state is widely regarded as a product of historical contingency arising from European imperial expansion, which culminated in the conquest and colonization of previously independent indigenous polities within the geographical area now known as Nigeria.^[1] European explorers, Christian missionaries, and traders played decisive roles in paving the way for British imperial domination. However, these actors did not merely “discover” or engage indigenous societies; rather, they actively disrupted existing political, economic, and cultural systems in ways that facilitated colonial penetration and control. For instance, Rodney observed that rather than functioning as neutral intermediaries, these actors systematically undermined indigenous political authority, restructured local economies toward extractive export production, and imposed Western epistemologies that delegitimized African governance systems.^[2]

Through the instrumentality of royal charters, British colonial authorities established political dominance over Lagos and the Niger territories, placing vast areas under the administration of the Royal Niger Company.^[3] This process can be divided into three major phases: the establishment of the Protectorates in 1900, their administrative reorganization in 1906, and the amalgamation of Northern and Southern Nigeria in 1914.^[4] While this periodization is useful for understanding administrative evolution, it obscures the coercive nature of colonial rule and the economic imperatives that motivated British unification policies. Amalgamation was primarily a fiscal strategy designed to offset the budget deficits of Northern Nigeria using the surplus revenues of the South, rather than an attempt to foster political integration or national cohesion.^[5]

Scholars such as Crowder^[6] and Afigbo^[7] argue that the 1914 amalgamation entrenched enduring structural contradictions within the Nigerian polity due to profound cultural diversity and ethnic pluralism. The forced unification of distinct societies with divergent political traditions, centralized emirates in the North and segmentary or acephalous systems in parts of the South, created a fragile state lacking a shared political identity. This observation aligns with broader postcolonial scholarship that views amalgamation as a forced union lacking popular consent, thereby planting the seeds of future identity contestations.^[8]

Nigeria today is a nation composed of numerous ethnic groups with diverse histories, languages, and cultural traditions. These complexities have profoundly shaped individual and collective identities. Instead of promoting unity, colonial governance practices particularly indirect rule intensified ethnic consciousness by administering groups separately and unevenly, thereby transforming and institutionalized ethnic differences. As a result, Nigeria’s socio-political landscape continues to confront enduring challenges, including ethno-religious intolerance, perceived marginalization, identity-based conflicts, and persistent struggles over political inclusion.

Misinterpretations of political, religious, and cultural values have long been identified as central drivers of social and identity-based tensions in plural societies. In the Nigerian context, scholars argue that such tensions stem not merely from diversity itself, but from historically rooted misunderstandings shaped by colonial legacies and postcolonial state structures.^[9] These misinterpretations are often exacerbated by elite manipulation of identity markers for political mobilization, particularly along ethnic and religious lines, thereby deepening social fragmentation.^[10] Despite these divisions, Nigerians remain united under a single political framework: one federal constitution, a common currency, a national anthem, a national assembly, and other integrative institutions. However, the coexistence of these unifying state symbols with persistent identity conflicts reveals a fundamental contradiction between formal national unity and lived social realities.^[11] This contradiction underscores the limits of institutional integration in resolving deeply embedded identity disputes.

This study therefore explores the historical and cultural foundations of Nigerian society and their influence on the formation of both individual and collective identities. By examining precolonial identities, colonial administrative practices, and post-independence nation-building efforts, the study highlights how Nigerian identity has evolved as a layered and contested process rather than a fixed national construct. Understanding Nigerian identity development requires situating contemporary conflicts within these broader historical trajectories, especially the colonial reconfiguration of ethnic boundaries and the postcolonial struggle for inclusive citizenship.^[12] This study argues that Nigerian identity is not inherently divisive but has instead been shaped by structural inequalities and failures of governance. Acknowledging this complexity is crucial for promoting mutual understanding and cultivating a more cohesive national identity anchored in equity, dialogue, and shared civic values.

Theoretical Framework

The instrumentalist theory of identity served as the theoretical foundation for this investigation. This theory, which posits that ethnic identities are dynamic rather than fixed, is particularly relevant to Nigeria’s culturally plural society. Instrumentalist theory emphasizes that identities are not merely inherited but are actively constructed and deployed by social actors to achieve specific political, economic, or social objectives. This perspective is especially useful in contexts such as Nigeria, where competition for state power and resources frequently incentivizes identity mobilization. Instrumentalist theory, according to Hall refers to identities individual or collective that is socially formed and has particular strategic functions within societal contexts.^[13]

He further argues that identities are flexible and malleable, molded by power dynamics, political agendas, and economic interests rather than set or innate.^[14] Hall’s formulation underscores the role of discourse and representation, suggesting that identities gain meaning through political struggles and institutional practices, a process clearly observable in Nigeria’s ethnicized political competition.

In the Nigerian historical and cultural contexts, the instrumentalist theory offers insights into the dynamic nature of identity formation amidst historical and cultural complexities. For example, Okolie noted that social movements may purposefully acquire identities to further their goals, while political leaders in Nigeria exploit ethnic or religious identities to mobilize support or justify their authority.^[15] This strategic use of identity is reinforced by Nigeria’s federal structure and patronage-based politics, which often reward ethnic solidarity over civic nationalism. Similarly, Adegbola asserts that the processes of modernization and globalization introduce new influences and chances for identity negotiation and redefinition, which further complicate identity dynamics.^[16] However, these processes do not affect all groups equally; rather, they intensify identity contestations by widening socio-economic disparities and exposing local communities to global cultural flows that challenge traditional norms.In Nigeria, this has resulted in the coexistence of globalized identities with deeply localized ethnic and religious affiliations, further complicating identity dynamics.

Despite its analytical strengths, instrumentalist theory has attracted notable criticism. Kymlic, one of the critics of instrumentalist theory argue that it overlooks the deeply ingrained dynamic aspects of identity rooted in shared history, culture, and lived experiences.^[17] From this perspective, identities cannot be reduced solely to strategic tools, as they also embody emotional and moral commitments that shape political behavior. Furthermore, instrumentalist theory runs the risk of oversimplifying complicated identity dynamics by treating them as little more than strategic calculations, according to Brubaker & Cooper.^[18] Nevertheless, instrumentalist theory remains valuable for explaining how historical and cultural resources are selectively invoked in response to changing socio-political circumstances. When applied critically and in combination with cultural and historical perspectives, the theory provides a nuanced understanding of identity as both strategically mobilized and socially embedded. In the Nigerian context, this approach helps illuminate how identities evolve, are negotiated, and are instrumentalized within shifting political, economic, and cultural landscapes.

Historical Influences on Nigerian Identity

Nigeria has seen both times of unity and division throughout its history. Nigeria was the home of several strong kingdoms and empires before the European invasion, such as the Sokoto Caliphate, the Benin Kingdom, the Oyo Empire, and the Kwararafa polity. These states developed complex systems of governance, religion, trade, and culture that continue to influence Nigerian civilization. In line with instrumentalist viewpoint, identity in ancient civilisations was not a rigid or primal bond but rather a flexible resource used by ruling elites to maintain power and control social order.^[19] Scholars have noted that these pre-colonial polities were not static entities but dynamic societies with well-established institutions that fostered political legitimacy and social cohesion.^[20] The Oyo Empire, for instance, was characterized by a centralized political system supported by a strong military and checks on royal authority, which fostered administrative efficiency and collective identity.^[21] This legacy challenges the colonial narrative that African societies lacked political organization prior to European intervention.

Similarly, the Benin Kingdom’s sophisticated artistic traditions, particularly its bronze works, reflect a highly developed cultural and symbolic system that continues to shape Nigeria’s artistic heritage.^[22] These instances show that identity in pre-colonial Nigeria was not only cultural but also strategically ingrained in power dynamics and government, which is in line with instrumentalist theory of identity creation. Nigerian society underwent tremendous transformation in the 19th century with the entry of European colonists. The chronological sequence of events leading to the colonization and establishment of the Nigerian state was shaped in large part by the actions of three European groups: explorers, Christian missionaries, and traders.^[23] British colonial authority over Nigeria resulted in a number of social, political, and economic institutions that had a significant effect on the nation's historical character. The introduction of Christianity, the acceptance of English as an official language, and the growth of Western education are all clear examples of how colonialism shaped Nigerian historical identity according to Afigbo.^[24] These factors have profoundly influenced Nigerian history and identity, generating a conflict between traditional values and Western/modern values. However, these colonial institutions were not neutral instruments of modernization; they were designed primarily to facilitate imperial control and economic extraction, often at the expense of indigenous systems.

On the one hand, new concepts and technological advancements brought about by colonialism helped shape Nigerian nationalism. But it also resulted in the suppression of indigenous customs and cultures, which made many Nigerians feel alienated and resentful. On this point, Ogunnaike, Obafemi., & Folarin Abike asserted that the disparities in attitudes between the educated elites and the general public demonstrate the influence of colonization on identity formation.^[25] This division reflects what scholars describe as cultural alienation, in which colonial education produced elites who were socially disconnected from indigenous worldviews. Additionally, the amalgamation of diverse ethnic groups during colonization by the British contributes to an intricate tapestry of ethnic identities. The experience of colonialism ultimately sparked a wave of nationalist sentiment, which culminated in Nigeria's independence in 1960. While the independence struggle fostered temporary unity and collective purpose, it did not resolve underlying cultural inequalities embedded in the colonial state. In this case, instrumentalist theory is especially helpful because it describes political conflict as a political actor's calculated use of identity rather than a clash of cultures.

In the post-colonial period, Nigeria has confronted persistent challenges including economic instability, military intervention in politics, and ethno-religious conflicts. These crises have repeatedly tested national cohesion and reshaped Nigerians’ self-perception. Thus, the endurance of these crises also highlights how political elites continue to use identity as a tool, mobilising religious and ethnic ties to conceal governance shortcomings and hold onto power. Nnoli argues that conflicts such as the Nigerian Civil War (1967–1970) were not inevitable outcomes of diversity but were products of politicized ethnicity and competition for state power.^[26] The war left deep psychological and political scars, reinforcing mistrust among ethnic groups and complicating the construction of a shared national identity. Nigeria’s historical experience is further complicated by corruption, economic hardship, and recurring ethno-religious violence. These conditions have weakened citizens’ sense of belonging and raised persistent questions about citizenship, inclusion, and national loyalty. Nevertheless, Nigeria has made notable progress in the post-colonial era, including the consolidation of civilian rule since 1999 and increased global cultural influence. These achievements, though uneven, provide a basis for cautious optimism and renewed national pride.

Nigeria has advanced significantly in the post-colonial age despite these obstacles. Nigeria’s historical identity is the product of layered historical processes spanning pre-colonial autonomy, colonial disruption, and post-colonial struggle. Dismantling divisive narratives and promoting a more inclusive national project based on justice, accountability, and shared civic ideals require a theoretically grounded and historically informed understanding of identity, especially through the lens of instrumentalism.

Cultural Influences on Nigerian Identity

More than 250 different ethnic groups call Nigeria home, and each has its own distinct language, customs, and culture.^[27] Nigerian identities are shaped in large part by language, religion, and traditional rituals. Its rich cultural heritage, which is exhibited by the numerous ethnic and cultural groups, has greatly shaped its identity. A people's entire way of life is referred to as their culture, which can be either material or non-material. Nigerian identity is more complicated and richer as a result of these various cultural elements. For instance, Fadele observed that the Yoruba and Igbo ethnic groups have a significant impact on the collective identity of the southwestern and southeast, respectively, whereas the Hausa and Fulani ethnic groups dominate the northern region.^[28] However, from the lens of the Instrumentalist Theory, these identities are deliberately mobilised by social actors and political elites to further social, political, and economic goals rather than being primordial or inherently domination.^[29] This explains why ethnic identification in Nigeria frequently becomes more intense during times of political rivalry, including elections or conflicts over resource control and distribution. Nigerian identity is significantly shaped by culture, particularly through religion and traditions. The cultural traditions of Nigeria comprise a diverse array of activities, ceremonies, and customs that are exclusive to certain ethnic groups. These customs foster a sense of community and shared ideals that strengthen the Nigerian identity. Akinrẹmi cites marriage rites, naming ceremonies, and holiday festivities as examples of such traditions that are firmly embedded in Nigerian society and continue to form the country's character.^[30] Local social cohesion is strengthened by these customs, but instrumentalist theorists contend that, especially in ethnically mixed environments, these customs can also be selectively highlighted or misinterpreted to justify claims to power or exclusion.^[31] Muslims and Christians make up the majority of the population, with indigenous African religions being practiced by a sizable minority. Religious practices and beliefs have greatly influenced Nigerian politics, social conventions, and morals.

Additionally, language and the arts are essential components of any society's culture and play a big role in defining its identity. According to Adedibu, there are more than 500 languages spoken in Nigeria, which reflects the diversity of the nation.^[32] According to Oyetade, the primary languages of Nigeria, like Hausa, Yoruba, and Igbo, have been crucial in forming the country's identity by serving as symbols of cultural legacy and fostering relationships and communication between different groups.^[33]  The Nigerian identity is significantly shaped by the arts. Nigerian visual arts, music, dance, and literature are sources of national pride that have contributed to the strengthening of Nigerian identity both domestically and internationally. According to Ndjio, Nigerian writers like Wole Soyinka and Chinua Achebe have illuminated Nigerian experiences, history, and values through their literary works.^[34] Supporting this, Ogunnaike, Obafemi., & Folarin Abike assert that Afrobeat music from Nigeria has crossed international boundaries to represent Nigerian culture and identity.^[35] These artistic mediums serve as instruments for negotiating Nigeria's position in international cultural and political forums in addition to being manifestations of identity.

Similarly, Fadele emphasized further that the construction of Nigerian identity is largely dependent on Nigerian values, which are shaped by cultural traditions and conventions. According to him, Nigerian society is infused with ideals like reverence for elders, community, hospitality, and religious tolerance.^[36] These principles have influenced interpersonal Nigerians take pride in and are united by their culture, but there are drawbacks as well. Conflicts and tensions have occasionally resulted from Nigeria's ethnic and religious diversity. It can be challenging to strike a balance between embracing modernity and preserving and advancing indigenous cultures. Nigeria's cultural variety offers chances for progress and development despite these obstacles. The tourism and creative industries have benefited from the nation's rich artistic legacy, which has also helped to drive economic growth. Therefore, minimising the instrumental misuse of identity through inclusive governance and egalitarian state policies is more important for sustaining national cohesion than rejecting variety.

Interplay of Historical and Cultural Contexts in the Nigerian Identity

Nigeria's cultural customs and history are intricately entwined, greatly influencing the country's overall sense of identity. Nigerian identity is dynamic and always changing due to the interaction of history and culture. The nation's cultural landscape has been shaped by historical events, and its history has been shaped by cultural practices. Understanding the complexity and distinctiveness of Nigerian identity requires an in-depth analysis of historical events, cultural practices, and literary works. This analysis demonstrated the interaction between history and culture. For instance, a common sense of Nigerian nationalism developed as a result of colonialism. However, the nation's variety in terms of ethnicity and religion has moderated this nationalism. Nigerian identity is hence both cohesive and fractured, reflecting the complicated History and culture. Therefore, the following perspective can be used to understand how history and culture have interacted to shape and evolution of Nigerian identity:

 

The Colonial Legacy and Nigerian Identity:

Nigerian history underwent significant transformation throughout the colonial era, which also shaped the country's political environment and cultural identity. According to Fayomi, the introduction of European political systems and the imposition of foreign languages like English had a long-lasting effect on Nigerian history, culture, and the people's self-perception of their country.^[37] The struggle for independence, which was primarily driven by ethnic identification, was one way that this self-perception showed itself. Through national symbols, federal institutions, and constitutional frameworks, post-independence nation-building initiatives aimed to create a cohesive Nigerian identity.

However, elite rivalry increased as a result of the unequal distribution of resources and power, which prompted political actors to further instrumentalise ethnic identities.^[38] During the Nigerian Civil War (1967–1970), this strategic ethnic mobilisation peaked when secessionist claims were presented as premeditated reactions to perceived political marginalisation and insecurity rather than merely as manifestations of cultural difference.^[39] View through the instrumentalist perspective, political manipulation, institutional collapse, and disputed access to limited state power were the causes of the Nigerian Civil War rather than the inevitable result of ethnic diversity. Therefore, Nigerian identity emerges as a flexible construct created by historical circumstances and calculated political activity rather than as something intrinsically polarising. In order to reimagine a more inclusive national identity based on fair governance, accountability, and shared civic responsibility, it is imperative to acknowledge this complexity.

Cultural Practices and Nigerian Identity:

Nigerian identity is strongly anchored in its cultural traditions, which include festivals, rituals, and traditional customs. Aliki provides evidence to support this assertion. He states that significant occasions such as the Durbar festival in the north, the New Yam Festival in the southeast, the well-known Nwonyo fishing festival in Taraba state, and the Argungu fishing festival in Kebbi state are deeply ingrained in Nigerian history and are observed by people of different ethnic backgrounds, fostering a sense of shared cultural heritage.^[40]

However, these cultural representations are both purposefully mobilised social tools and organic symbols of unity when viewed through the prism of the instrumentalist theory of identity. Instead of emerging organically from shared culture alone, instrumentalist theorists contend that identities are created and used by individuals, elites, and institutions to accomplish social, political, or economic goals.^[41] In this way, Nigerian cultural festivals serve as tools for projecting, negotiating, and occasionally politically appropriating communal solidarity.

Literature as a Reflection of Nigerian Identity:

Throughout history, Nigerian identity has been portrayed and represented in literary works in a major way. In the novels "Things Fall Apart," early writer such as Chinua Achebe illustrated how colonialism affected Nigerian identity and culture according to Achebe.^[42] Nigerian literature keeps delving into historical developments, sociopolitical realities, and cultural quirks, offering perspectives on the complex and diverse Nigerian identity.

Educational System and Historical Consciousness:

The educational system in Nigeria is shaped by historical pre-, colonial, and post-colonial influences. The way that Nigerian history and culture are understood and preserved is greatly influenced by these events. In a similar spirit, Nwosu emphasized that history lessons given in schools have offered the main foundation for interacting with the past and giving the Nigerian people a sense of national identity.^[43] The strengthening of the Nigerian identity through the integration of historical narratives into schooling facilitates the relationship between the contemporary identity and its historical roots.

 For example, Nwosu argues that teaching history in schools gives pupils an organised way to interact with the past and foster a feeling of community within the Nigerian state.^[44] But according to the Instrumentalist Theory, these historical accounts are not objective; rather, they are deliberately chosen and used by institutional and political elites to advance specific ideas of national cohesion.^[45]

Rather than being stable or innate, instrumentalist theorists contend that identities are socially produced and mobilised as instruments for political, economic, or ideological goals.^[46] In this sense, we can argue that incorporating historical narratives into Nigerian education might be interpreted as an elite-driven tactic meant to control diversity and validate the postcolonial state. Educational curricula aim to minimise ethnic and regional distinctions in favour of a cohesive national narrative by highlighting common battles, such as colonial resistance and independence.

Challenges Embedded in the Construction of Nigerian Identity

Examining Nigerian identity via historical and cultural perspectives reveals a complex web of interrelated elements that have influenced and still do. These elements are a result of Nigeria's intricate colonial past, its diverse ethnic and cultural landscape, and the forces of globalization. Consequently, impeding the development and unity of a Nigerian identity as a result.

Colonial Legacy on Nigerian Historical and Cultural Identity

British colonial amalgamation in 1914, which forcibly unified previously independent and semi-autonomous ethnic polities without due consideration for their historical, cultural, or linguistic differences, laid the foundation of Nigeria as a modern nation-state. Because colonial borders sometimes disregarded preexisting ethnic and cultural links, Ubi claims that this artificial union has resulted in ongoing challenges in creating a unified national identity.^[47] The development and evolution of Nigerian national identity have been significantly impacted by the artificial unity. The socio-political environment, cultural dynamics, and collective self-perception of post-colonial Nigeria have all been permanently impacted by colonial policies and cultural impositions.

 The British Imperial policies of 1914 ignored pre-existing cultural, linguistic, and political boundaries in their artificial amalgamation and ethnic fragmentation.  Ethnic rivalry and friction were sown by this arbitrary unity, impeding the growth of a unified national identity according to Falola.^[48] Furthermore, by giving preference to some groups over others, the colonial tactic of indirect authority solidified divisions and resulted in long-standing inequalities and mistrust amongst ethnic groupings. Colonial rule turned identity into a political tool rather than a cultural identifier by rewarding loyalty and ethnic proximity to power rather than bringing disparate communities together.

Perceptions of national identity were shaped by colonial policies' impact on Nigerian media. Colonial viewpoints were frequently mirrored in early media systems, which had a long-lasting impact on Nigerians' perceptions of their country and themselves. In addition to serving as information sources, colonial media also served as ideological instruments for redefining Nigerian self-perception and justifying colonial rule. Nigeria aims to create a post-colonial identity that celebrates its many indigenous cultures and experiences in an effort to rewrite these narratives. These colonial systems have shaped current political dynamics in Nigerian media, causing problems with disinformation that impact identity and national cohesion. Nigerians had a sense of cultural displacement and identity crises as a result of the devaluation of traditional customs and indigenous languages.  Post-colonial elites were able to exploit identity grievances for political mobilisation as a result of this decline in cultural confidence, which strengthened differences rather than unity.

Ethnic Diversity and Intergroup Tensions on Cultural Identity

Nigeria is one of the most ethnically diverse countries in the world, home to over 250 ethnic groups. This diversity creates both a rich cultural mosaic and considerable challenges. This diversity has greatly impacted the growth and difficulties of Nigerian national identity, even though it also creates a rich cultural tapestry. Supporting this, Okolie noted that national unity has frequently been eclipsed by ethnic rivalries and competition for political and economic dominance, resulting in disputes and a feeling of exclusion among different communities.^[49] Similar to this, Osaghae and Suberu contended that Nigeria's ethnic variety has frequently resulted in division rather than unity since, in both political and social circumstances, ethnic affinities frequently take precedence over national consciousness.^[50] One glaring illustration of how ethnic conflicts can turn into national crises is the Nigerian civil war, often known as the Biafran War (1967–1970).

Accordingly, Okolie emphasize that the ongoing tension between ethnic groups and the central government is highlighted by the recurrent conflicts in areas such as the Middle Belt and Niger Delta.^[51] Suberu, on the other hand, placed the blame on the political elites, who frequently use ethnic allegiances to win elections, hence strengthening regionalism and eroding national cohesion.^[52] This technique weakens collective patriotism by giving the impression that the Nigerian state is a coalition of conflicting ethnic interests rather than a single nation. Additionally, Mustapha emphasizes that systematic inequity and ingrained mistrust have hindered the effectiveness of state initiatives like the National Youth Service Corps and the Federal Character Principle that aim to foster national integration.^[53] Generally speaking, the existence of intergroup conflicts has made it more difficult to create a cohesive national identity. Deliberate political will, inclusive government, and persistent interethnic reconciliation efforts are necessary to meet this problem.

Cultural Erosion due to Globalization on Nigerian Cultural Identity

Unprecedented connection and cross-border flow of ideas, values, and cultures have been made possible by globalization. Although it has promoted scientific innovation and economic growth, it has also aided in the cultural deterioration of many emerging countries, including Nigeria. In this context, "cultural erosion" refers to the progressive loss of traditional identities, languages, values, and rituals brought about by exposure to and assimilation of Western cultures, especially Western ideals. Globalization has had a big impact on Nigerian youth culture, language, and values. Western lifestyles, which are shown in fashion design, music culture, and the English language being reinforced as the primary language of communication, are gradually replacing traditional customs, languages, and dress styles.

The intergenerational transfer of cultural legacy has been weakened as a result of these changes, according to Okonkwo, who noted that the use of indigenous languages like Yoruba, Igbo, and Hausa has decreased, particularly among urban inhabitants.^[54] The preservation of Nigeria's rich cultural legacy and nation-building are hampered by the slow decline of indigenous languages.

Conclusion

Nigeria's identity is deeply entwined with its cultural and historical backgrounds. The study's findings show that Nigerian identity issues are the result of historically ingrained instrumentalisation of identity by both colonial and post-colonial actors rather than unavoidable consequences of variety. Understanding identity through the instrumentalist framework reveals National cohesiveness can only be attained by eliminating the political incentives that encourage ethnic polarisation and by advancing inclusive narratives, egalitarian governance, and cultural pluralism. Nigeria has a distinctive and dynamic national identity that is always changing as a result of its complicated past and rich cultural legacy. The nation's varied ethnic makeup, colonial past, and momentous historical occurrences have molded both individual and societal identities. Comprehending the intricate relationship between history and culture is crucial in order to appreciate the nuances of Nigerian identity. Deciphering the complex knowledge of ethnic variety, colonialism, and important historical events has aided in the growth of the tourist and creative arts sectors, which have promoted economic development.

An overview from the pre-colonial historical antecedents and processes has left a lasting imprint on Nigerian historical identity. Values, and self-perception have been permanently shaped by historical antecedents and processes. Despite the many difficulties associated with Nigerian identity building, the following persuasive ideas and recommendations offer potential solutions:

A national in-depth historical case studies focusing on important eras or events in Nigerian history, such as pre-colonial civilizations, the transatlantic slave trade, colonial rule, and the fight for independence, should be carried out by the federal government through the ministry of culture and tourism. Examining how these occurrences have shaped Nigerian identities and self-perceptions will aid in producing law-abiding citizens.

To find similarities, differences, and the influence of historical and cultural factors on identity formation, the government should fund and incentivize scholars to compare the identities of Nigerians with those of other African nations or with diasporic communities. This comparative method can shed light on how African identities are interwoven and how complex post-colonial experiences are.

The government all level should encourage the various media agencies to use digital ethnography in supporting the creation and propagation of Nigerian identity in the digital era. This will in regulating the ways that digital technologies affect language use, cultural practices, and collective memories, and consider the effects these have on the construction and portrayal of identity. It will make Nigerians appreciate their own ancestry and embrace and respect one another's varied cultures by putting these into practice. This inevitable reality highlights how crucial it is to educate yourself on the history and culture of the Nigerian people.

 

 

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[1] Falola, Toyin. The History of Nigeria. (Greenwood Press: 1999), 45.

[2] Rodney, Walter. How Europe Underdeveloped Africa. (Bogle-L’Ouverture Publications: 1972), 210.

[3] Crowder, Michael. The Story of Nigeria. (Faber and Faber: 1962), 120.

[4] Chris Santos  and John  Akoor. Perspectives on Nigerian Peoples and Culture, (Makurdi: BS University press, 2016), 10.

[5] Falola, Toyin, and Matthew M. Heaton. A History of Nigeria. (Cambridge UP: 2008), 78.

[6] Crowder, Michael. The Story of Nigeria. (Faber and Faber: 1962),196.

[7] Afigbo, A. E. The Warrant Chiefs: Indirect Rule in Southeastern Nigeria, 1891–1929. (Longman: 1972), 102.

[8] Mamdani, Mahmood. Citizen and Subject: Contemporary Africa and the Legacy of Late Colonialism. (Princeton UP, 1996). Also see the work by Said, Edward W. Orientalism. (Vintage Books: 1978).

[9] Falola, Toyin, and Matthew M. Heaton. A History of Nigeria. (Cambridge UP: 2008), 78, 12.

[10] Suberu, Rotimi T. Federalism and Ethnic Conflict in Nigeria. (United States Institute of Peace Press: 2001).

[11] Osaghae, Eghosa E. Crippled Giant: Nigeria Since Independence. (Indiana UP: 1998), 55.

[12] Afigbo, Adiele E. The Warrant Chiefs: Indirect Rule in Southeastern Nigeria, 1891–1929.( Longman: 1972), 142.

[13] Hall Stuart “Introduction: Who needs 'identity”? In Stuart Hall and Paul du Gay eds.

, In Questions of Cultural Identity;  ( CA: Sage, 1996), 1-17.

[14] Ibid

[15] Okolie, Andenson. Political instrumentalization of ethnicity in Nigeria: A critique. African Journal of Political Science and International Relations, 11,no1, (2017),  1-11.

[16] Adegbola, Tinjani Modernity, identity, and the culture of change in Nigeria. Africa  Development, 28, no1, (2003),  133-155.

[17] Kymlic Winker. Multicultural citizenship: A liberal theory of minority rights. (Oxford :University Press, 1995).

[18] Brubaker, Roger., & Cooper, Frederick Beyond "identity". In Theory and Society, 29, no1, (2000),  1-47.

[19] Brubaker, Rogers. Ethnicity without Groups. (Harvard UP: 2004),17.

[20] Falola, Toyin. The History of Nigeria. Greenwood Press, 1999. 42. Also see Ajayi, J. F. Ade. Christian Missions in Nigeria, 1841–1891. (Longman: 1965), 17.

[21] Ajayi, J. F. Ade. Christian Missions in Nigeria, 1841–1891.( Longman: 1965),  23.

[22] Afigbo, A. E. The Warrant Chiefs: Indirect Rule in Southeastern Nigeria, 1891–1929.( Longman: 1972),  62.

[23] Ayandele E. E, “External Relations with Europe in the N ineteenth Century: Explorers,   Missionaries and Traders,” in Obaro. Ikime (ed), Groundwork of Nigerian History, (Ibadan: Heinemann Educational Books  Ltd, 1980).

[24] Afigbo, E. Adiele. The Writings of Nigerian Historians and the Nigerian Nation. In Journal of Economic and Social Studies, 29, no2, (1987), 1-18.

[25] Ogunnaike, Obafemi., & Folarin Abike. The Globalization of Nigerian Music: A Review of Selected Nigerian Music Videos. International Journal of Social Science, 5, no2, (2016),  82-90.

[26] Nnoli, Okwudiba. Ethnic Politics in Nigeria. (Enugu: Fourth Dimension Publishing, 1978). 54.

[27] It should be noted that there is no consensus among scholars on the actual number of ethnic groups in Nigeria. According to Agatha Inweregbu, estimated about 250 ethnic groups in her article titled “Stereotypes and Inter-Ethnic Interactions in Nigeria: A Psychological Perspective”, in Akinwunmi.O,et al (ed), Inter-Group Relation in Nigeria During the 19^th and 20^th Century (Makurdi : Aboki pub, 2006),38. Also Alubo.O, estimated about 370 ethnic groups in his book titled: Ethnic Conflicts and Citizenship Crises in the Central Region (Ibadan : PEFS, University of Ibadan, 2006), 1.

[28] Fadele, Taiye. Nigerian Popular Culture and National Identity.  International Journal of African Studies, 24, no2, (2001), 379-393

[29] Brass, Paul R. Ethnicity and Nationalism: Theory and Comparison. (Sage: 1991),86.

[30] Akinrẹmi, Adewale. Traditional Marriage System Among the Yorubas in Southwestern Nigeria: Present Conditions and Future Prospects. African Journal of Political Sciences and International Relations, 3, no10, (2009) 511-526.

[31] Young, Crawford. The Politics of Cultural Pluralism.(Wisconsin UP: 1976), 23.

[32] Adedibu Abudu. Language identity and cultural politics: The case of Nigeria. In Multilingua,

35, no1, (2016),  29-52.

[33] Oyetade, O. Johson “Nigerian English: A Sociolinguistic Perspective.” In R. Mesthrie (Ed.),

Varieties of English: Africa, South, and Southeast Asia  (Hamburg: Walter de Gruyter  pres, 2012), 233-248

[34] Ndjiodi  Bukar. Perspectives on African Literature by Chinua Achebe and Ngugi

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[45] Brass, Paul R. Ethnicity and Nationalism: Theory and Comparison,85.

[46] Crawford. The Politics of Cultural Pluralism, 23.

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