A post colonial identity: The British Nigerian 🇳🇬 🇬🇧

Nigeria was formed in 1914 under the governorship of Frederick Lugard. Prior to unification, the Northern and Southern protectorates were inhabited by disparate ethnic groups. I completed my undergraduate dissertation on Nigerian nationalism, and Nigeria’s struggle with national identity. My Masters’ dissertation included a study of Nnamdi Azikiwe, a notable figure in achieving Nigerian independence.. There are many articles and books on Nigeria’s history, I will reference some at the end of this article. British Nigerians contend with distinct issues of identity; separate from their parents and grandparents. The unification of Nigeria required communities to identify with foreign governance. Unification implemented a state structure outside of their traditions, social norms and customs.

Nigeria before unification

British Nigerians contend with the domestic enforcement of cultural norms and practices, that conflict with British social norms. This can produce feelings of confusion, social isolation and insecurity. This creates opportunities for victimisation from authority figures (in the publics and private sphere). In addition to pressures to conform to (Nigerian) customs and tradition in domestic settings. It can be argued that Some British Nigerians enter into the public sphere with ideas of authority and reverence, that produce opportunities for bullying and isolation. A child, teenager or young person who experiences feelings associated with victimisation, are unlikely to defend themselves, or report inappropriate behaviour. The reverse is also experienced by British Nigerians. An upbringing based on cultural values, identity and tradition, can also produce empowerment, security and confidence. It varies, depending on the socio-economic background, family structure and community engagement. Notwithstanding, British Nigerians may choose to find belonging in communities, such as African and Caribbean Societies and cultural communities across London.

Nnamdi Benjamin Azikiwe, GCFR PC, usually referred to as "Zik", was a Nigerian statesman and political leader who served as the first president of Nigeria during the First Nigerian Republic which existed from 1963 to 1966. - Wikipedia

A shift seems to be happening, in a world that is becoming democratised, as a result of new technologies. Identity is associated with individual politics, career, social engagement, hobbies and activities. As technology seizes our time and attention, connection with self and other is a struggle for many. Gen Z in paticular are struggling to feel validated, accepted and secure.

The British Nigerian is dynamic. For example, what it means to be British Nigerian to a lower income Nigerian in the inner-city, looks different to a privately educated British Nigerian in the suburbs. Additionally, a Nigerian, born and raised in Nigeria, attending university in the UK will have a different world view. The expected social behaviour for each category can be different from the latter. A British Nigerian with access to fewer experiences and opportunities, may engage in different ways of expressing their cultural heritage.

The legacy of Neopatrimonialism in postcolonial Nigeria, which operates within a global neo-colonial framework, produces effects beyond Nigeria’s borders. For example, money transfers between Nigeria and western countries removes portions of household incomes, impacting British Nigerians in Britain. A ‘third economy’ is created, removing resources, based on charity and cultural expectations from previous generations. The sins of the father pass to the children. The burdens of complete conformity to cultural values, in a country (UK) with contrasting ideals, are overwhelming.

Unfortunately British Nigerians deal with difficult circumstances, resulting from efforts to respect and honour their parents. It is unsurprising that financial, mental and emotional issues arise. It is difficult to capture the impact of cultural clashes in the lived experiences of individual British Nigerians. Nonetheless, we can work towards innovation and personal healing. British Nigerians are and have been contributing to British society. It is wonderful to see how we embrace aspects of Nigerian culture that fortify and strengthen, while embracing British institutions and values. Lets look forward to new contributions from British Nigerians, as we break generational patterns and hope for Nigeria’s development.

If you are interested in learning more about Nigerian History, enjoy the references below:

Falola, Toyin, and Matthew M. Heaton. A History of Nigeria, Cambridge University Press, 2008. 

Coleman, James S. Nigeria. University Of California Press, 1958.

Falola, Toyin. Economic Reforms And Modernization In Nigeria, 1945-1965. Kent State  University Press, 2004.

James, Leslie. “The Flying Newspapermen and the Time-Space of Late Colonial Nigeria.”  Comparative Studies in Society and History, vol. 60, no. 3, 2018, pp. 569–598

Idemili, Sam O. “What the West African Pilot Did in the Movement for Nigerian Nationalism  between 1937 and 1957.” Black American Literature Forum, vol. 12, no. 3, 1978, pp. 84–91.  JSTOR, www.jstor.org/stable/3041553.

© All rights reserved