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By Oladeji Egwaoje
Over the decades, as someone in my seventies, I have witnessed Nigeria grapple with persistent challenges that seem to hinder our journey toward becoming a truly modern state. Time and again, various statements and events have sparked widespread concern among Nigerians about whether the ruling class genuinely considers the interests and well-being of the populace in decision-making.
For example, villagers in states like Edo and Zamfara have reported that foreign nationals are extracting forest products and stones for export. Accounts from Owan West in Edo State highlight extensive forest reserves and clay pits acquired by non-Nigerians for commercial purposes that may not directly benefit local communities. The uncertainty over the legality of foreign involvement has fostered widespread suspicion that some prominent political leaders prioritize personal or party interests—such as awarding lucrative government contracts to associates—instead of thoroughly investigating these reports, scrutinizing such transactions, or enacting policies that truly promote national development and unity.
Equally concerning is the prevalence of misleading narratives on social media that distort Nigeria’s history and seek to marginalize or exclude certain ethnic groups from the democratic process. The country’s old but current national anthem dreams of all its citizens standing in brotherhood, as one indivisible people, despite the differences in tribes and tongues. But there is currently more talk about tribal differences, and little about how the nation’s strength lies in the diversity of tongues and religious affinities.
Amidst these discussions, it remains true that many poor and struggling Nigerians of minimal educational backgrounds are often unaware of their tribal differences, as they work side by side each day—united by their shared struggle to earn a living through manual labor, petty trading, and public transportation. As one laborer from a northern tribe who works with colleagues from various southern states observes, “Hunger does not discriminate between tribes. It strikes Hausa, Ibo, and Yoruba alike.”
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The proponents of tribal sentiments are primarily members of the political class who benefit from distributing the nation’s wealth along tribal and regional lines. They often portray Nigerians from tribes other than their own as the villains responsible for depriving their people of a fair share of the commonwealth. The political class in this context extends beyond party card holders to include advocates of national equality that fails to assure fairness in overall national representations.
Thus, tribal and political affiliations increasingly overshadow merit and the potential for national development when determining an individual’s qualification for public office. Frankly, the Igbos, in this regard, often appear to be deprioritized in favour of candidates from the two other major ethnic groups, in part due to persistent narratives linking them to the 1966 military coup. These narratives continue to fuel prejudice and contribute to the notion of the exclusion of Igbos from critical national discussions.
Nigeria must move away from the regressive tribal politics that hinder its progress. The country needs to advance and establish itself as a leader in technology and human development. Denying any individual or group the right to participate in the democratic process deprives the nation of the expertise essential for sound national growth. Wisdom, skills, and intelligence can be found among all ethnic groups across Nigeria’s cities and villages. No ethnic group is inherently superior to another; the country belongs to all its diverse communities, including the so-called minority groups.
•Dr. Egwaoje writes in from Ikorodu, Lagos State.
