INTRODUCTION
Nigeria faces issues with poverty, religious inequality, insecurity, shady maintenance, inadequate electrical supply, and terrible roads in the 21st century. The foreign religious movements that invaded the nation between 1900 and 2020 can be ascribed a portion of the blame for the issues of religious disparity and instability in the country’s north. For instance, on July 26, 2009, Boko Haram, a militant Islamist and Jihadist insurgency against the Nigerian government[1]. The Kano riots, which took place on October 14, 1991,[2] were yet another significant development in the history of the area.
These issues can be traced to the introduction of colonialism, the arrival of Christian missionaries, and the rise of Islam, which altered the pre-existing native religious beliefs that characterised the area. In my paper, I would like to understand the extent of a change in the ethnocultural identity of the Nigerian population that the introduction of Christianity and Islam has caused.
There are three primary religions that are practiced by the majority of people in Nigeria: Islam, Christianity, and traditional religions. Traditional religion consists of many different deity worshippers and forms of devotion, including Sango, Amadioha, Ogun, Osun, Yemoja, and Okun—worship of ebora (spirits) believed to live in forests, caves, mountains, rivers and streams. Traditional religion in pre-colonial Nigeria included aspects of politics, culture, and ethnicity. In the Yoruba states, kings like Sango were in charge of both politics and religion. Traditional religions lack documentation and do not engage with other faiths in a way that suggests religious particularity (i.e., when one religion believes it is the only religion that matters). The study intends to demonstrate how, as a result of religious transformation, certain sectors of the population have experienced changes to not only societal structure but also to their level of ethnic and cultural identity and affiliation over the course of the study.
Fig. The sacred and worshipped Osun Osogbo Grove
SOURCES, RESULTS AND DISCUSSION
SOURCES:
In my research, I conducted oral interviews with two University of Ibadan students. I also relied on studies to assist me define the impact and causes of religious changes in the country. I investigated Kofi Asamoah Okyere’s insight in his article, “The Damning Effect of Religion in Africa”in which he states that: “Religion is a major source of conflict in Africa and around the world.”[3] According to this viewpoint, religion has caused both verbal and physical strife in places such as Nigeria. Furthermore, Toyin Falola’s book The History of Nigeria depicts Nigeria’s shift in governmental and economic structure, as well as its ethno-cultural identity that came out as a result of the introduction of Christianity and Islam.[4] Finally, I have also consulted the literary critiques from Chinua Achebe’s novel Things Fall Apart (1958), in order to see how literary work also engaged with this event—mainly, the introduction of Christianity. Achebe’s work depicts the confrontation of Nigerians with the changes brought about by the Christian missionaries. Namely, Achebe shows how Okonkwo (the main character) returns to his village and faces the changes in his community that were brought about by Christian missionary activity. In a bid to combat the missionary activities and the jettison of their traditional culture, the Church was destroyed. In retaliation, the district commissioner imprisoned six leaders, including Okonkwo, takes away the symbol of their manhood (shaves their heads and their beards). The leaders of the community are humiliated, and their cultural practises are condemned. Using creativity, Chinua Achebe shows the negative effects of colonialism and this foreign religion.[5]
In Nigeria today, there are instances where foreign religions have assisted in the abolition of, in their eyes “barbaric” African cultural practices, and the embrace of these religions has established what might be called ‘Nigerian Religious Particularity,’ which did not exist previously. That is, Nigerian religious particularity is how Nigerians presently display religious specificity by reducing traditional religious practices and customs.
RESULTS AND DISCUSSION
Effects of British Colonisation on the Nigerian Ethno-Cultural Identity
British colonization of Nigeria (1882-1960) led to the establishment of a centralized colonial government. The country was divided into various regions, each governed by its own administrative structure under the authority of British officials. As stated by Toyin Falola in his book, “The History of Nigeria” colonialism had a significant impact on Nigeria’s political, economic, and social processes, with British agents, particularly Christian missionaries, playing a crucial role in expanding their influence”.[6]
The cultural and societal landscape of Nigeria underwent profound changes due to British colonialism. The introduction of Islam, Christianity, and Western cultural ideas reshaped the country’s cultural fabric. However, this colonial imposition also brought about ethnic differences and fragmentation, particularly evident in the ongoing ethnic conflicts and tensions resulting from the separation of the northern and southern regions of Nigeria.
Moreover, colonialism played a role in the spread of Islam across different regions of Africa, reaching as far as Tanzania (Tanganyika) in East Africa and Senegal in West Africa. Muslim brotherhoods (Sufi orders), traders, and other actors actively contributed to the expansion of Islam under the influence of colonial policies.[7] British colonization in Nigeria had far-reaching implications on governance, culture, and religion, leading to a complex interplay of positive and negative outcomes for the nation’s development and social dynamics.
Fig.3 A colonial master in northern Nigeria
Effects of Christianity on Nigerian Ethno-Cultural Identity
Many Nigerians have converted to Christianity from traditional African religions since its introduction. This resulted in a shift in religious practices and beliefs, with Christianity becoming one of Nigeria’s dominant religion. Between 1840 and 1960, Christian missionaries were instrumental in the establishment of schools and the promotion of education in Nigeria.[8]
Christian ideals have affected society attitudes towards family values, gender roles, and social justice. The translation of the Bible and Christian literature by Samuel Ajayi Crowther in 1884 into indigenous Nigerian languages has aided in the preservation and promotion of indigenous languages.
Christianity has played a unifying role in Nigeria, transcending ethnic boundaries, and fostering greater unity among diverse peoples in different states. However, its impact on Nigerian culture and ethnicity varied across the country. The ethnic groups like Hausa-Fulani, Efik, Ibibio, Tiv, Fulani, Ijaw, Yoruba, and Igbo have unique traditions and responses to Christianity, contributing to Nigeria’s rich multi-cultural and multi-religious society. In an interview with a Faculty Christian fellowship president, it was revealed that his faith became the primary framework for his identity and practices, leading him to know less about his ethno-cultural heritage. Studying history allowed him to learn more about other cultural beliefs, but he has not actively engaged with his aboriginal cultural practices.[9]
Fig.4 An Anglican Church in Nigeria
Effects of Islam on Nigerian Ethno-Cultural Identity
Islam’s widespread acceptance in Nigeria, particularly in the dominant Northern regions, has led to numerous conversions and the adoption of Islamic beliefs and practices. The influence of Sharia, Islamic law, is evident in certain parts of the country’s legal and judicial systems. Islamic education has also played a crucial role in preserving the Arabic language and literature, with scholars and institutions contributing to Arabic literacy and translating Islamic texts into local languages. This Islamic impact is also reflected in the intricate designs of mosques, serving as significant cultural landmarks in Northern Nigerian culture.
Additionally, Islam has fostered cultural and economic exchanges between Nigeria and other Muslim-majority nations, resulting in the blending of customs, ideas, and practices and the emergence of transnational identities. Throughout history, Islam has coexisted harmoniously with traditional African religions, gradually gaining prominence without major conflicts.[10]
An interview with a student highlighted how his Islamic upbringing influenced his perspective and values, drawing contrasts between Yoruba greetings in his cultural background and Islamic practices. Despite his strong adherence to his faith, he displayed little interest in exploring his cultural or traditional heritage, emphasizing his commitment to his Islamic family background.[11]
Fig.5 Image of the Central Mosque of Abuja
CONCLUSION
The study reveals that colonization and religious changes have led to shifts in identities, realities, and priorities, affecting ethno-cultural identity in Nigeria. This important topic highlights social and religious disparities and insecurities. The impact of the two major religions goes beyond identity changes, influencing national issues faced in the 21st century. By examining the unsafe state of Northern entities and conducting oral interviews with people undergoing identity change and religious upbringing, the research successfully proves how major religions have affected ethno-cultural identity in Nigeria from 1900 to 2020. It is evident that colonization played a significant role in religious shifts and eradicating traditional beliefs. Understanding these dynamics is crucial for comprehending the present and future complexities of the country.
REFERENCES
Global Center for the Responsibility to Protect, 31 May 2023
Immigration and Refugee Board of Canada, Nigeria: Information about a riot on 14 October 1991 at a meeting with the German evangelist Rienhard Bounike in Kano, 1 August 1992, NGA11576, available at: https://www.refworld.org/docid/3ae6aad124,html [accessed 12 July 2023]
Kofi Asamoah Okyere. The Damning Effect of Religion in Africa.
https://www.modernghana.com/news/712435/the-damning-effects-of-religion-in-africa.html
Chinua Achebe, Things Fall Apart. Penguin Classics (2006)
Chika JB. Gabriel Okpalike, Kanayo Louis Nwadialor, Conference paper, April 2015, The Evolution of Modern Nigeria through Missionary Activities Within Colonial Schemata, 1840-1960.
“African Culture and Islam .” Encyclopedia of Islam and the Muslim World. . Encyclopedia.com. 25 Jul. 2023 <https://www.encyclopedia.com>.
Falola Toyin. “Transition to British Colonial Rule 1850-1903”. A History of Nigeria, Cambridge University Press, 2008, Chapter 4, Page 85.
Oral Interview with an MSSN member (Muslim Stude0nts’ Society of Nigeria) (anonymous) conducted by the researcher, Princess Aghotor on 30 June, 2023.
Oral Interview with a Faculty Fellowship president (anonymous) conducted by the researcher, Princess Aghotor on 6 July, 2023.
Notes
[1] Global Center for the Responsibility to Protect, 31 May 2023
[2] Immigration and Refugee Board of Canada, Nigeria: Information about a riot on 14 October 1991 at a meeting with the German evangelist Rienhard Bounike in Kano, 1 August 1992, NGA11576
[3]Kofi Asamoah Okyere. The Damning Effect of Religion in Africa.
https://www.modernghana.com/news/712435/the-damning-effects-of-religion-in-africa.html
[4]Falola Toyin. “Transition to British Colonial Rule 1850-1903”. A History of Nigeria, Cambridge University Press, 2008, Chapter 4, Page 85.
[5]Chinua Achebe, Things Fall Apart. Penguin Classics (2006)
[6]Falola Toyin. “Transition to British Colonial Rule 1850-1903”. A History of Nigeria, Cambridge University Press, 2008, Chapter 4, Page 85.
[7] “African Culture and Islam .” Encyclopedia of Islam and the Muslim World. . Encyclopedia.com. 25 Jul. 2023 <https://www.encyclopedia.com>.
[8]Chika JB. Gabriel Okpalike, Kanayo Louis Nwadialor, Conference paper, April 2015, The Evolution of Modern Nigeria through Missionary Activities Within Colonial Schemata, 1840-1960.
[9]Oral Interview with a Faculty Fellowship president (anonymous) conducted by the researcher, Princess Aghotor on 6 July, 2023.
[10] “African Culture and Islam .” Encyclopedia of Islam and the Muslim World. . Encyclopedia.com. 25 Jul. 2023 <https://www.encyclopedia.com>.
[11]Oral Interviews with an MSSN member (Muslim Students’ Society of Nigeria) (anonymous) conducted by the researcher, Princess Aghotor on 30 June, 2023.