The term “cultural diversity” is commonly used to describe a society comprised of members from a wide variety of ethnic backgrounds, as evidenced by individuals’ and groups’ linguistic, sartorial, artistic, and other customary practices, some of which may share commonalities. In contrast, others stand out as being unique. Typically the Interesting Info about naijauncut.
Such customs are highly esteemed and respected by members of a given cultural group. For example, the hat worn by a true northerner in Nigeria is a starchy, ironed fez. Western Nigeria is predominantly inhabited by members of the Yoruba ethnic group, who prefer to wear their caps long and folded perfectly on top of their heads. In contrast, in the east of the nation, the Ibo are famous for the hatred hats traditionally worn by titleholders.
The Tiv, Ngas, Idoma, Nupe, etc., are just a few of the minority ethnic groups who live in the middle belt region and have distinctive cultural traits that aid in identifying their cultural origins when they appear in public. For example, the anger, a unique traditional garment (fabric) lineally sewn in black and white features, is commonly worn by members of the Tiv people of Nigeria to express their cultural heritage and distinguish themselves from those of other ethnic groups.
The above description paints an image of Nigeria as a melting pot where people from many different backgrounds peacefully coexist. Kaduna state, however, has stayed a unifying point for varying cultures over the years. Hence, a mental cross-section of the state is necessary to express how culturally diverse Nigeria is.
More than fifteen different clans and ethnic groups call Kaduna state, Nigeria, home. The Hausa people dominate the northern portion of Kaduna state, but many other tribes and cultures have made their homes there. Kagoro, Moro’a, Jaba, Fantsuan, Kataf, Baju, Gbagi, Kagoma, Mada, Ninzam, Attakar, Fulani, Attukur, Koro, etc., live in the state’s southern region. Cultural characteristics shared by or strikingly differentiated between the aforementioned ethnic groups and clans.
For example, members of the Kagoro ethnic community observe New Year’s Day as a day to honor their heritage and traditions. On Kagoro Day (the first of the year), the community gathers to celebrate by putting on various traditional performances. Visitors come from all over Nigeria, particularly the sons and daughters of Kagoro and other highly dignified chiefs.
However, divisions among different racial groups have existed for some time. It’s possible to concur with the author that cultural or ethnic differences fueled polarizing views, leading to the north of Nigeria benefiting from the indirect rule. At the same time, the south languished under colonial rule. When delegates from Nigeria’s north said they weren’t ready to split the country in 1958, it was partly because of these glaring differences.
Many ethnic groups have shown separatist tendencies since independence was ultimately achieved in 1960. The attempts at secession by various ethnic groups have sometimes resulted in full-scale civil war. At the same time, in other cases, dialogue has brought about peace and prosperity in the areas in question.
These facts demonstrate that Nigeria was established solely for colonial enforcement, aiming to gain control over the local population and maximize the exploitation of natural resources within the newly drawn borders of the colonial sub-entity in Africa. But this tied her peoples (tribes/ethnic groups) together in ‘fate. Destiny, in the sense that the groups’ fundamental differences have sparked a wide range of crises on various fronts, including the cultural, political, and socioreligious.
Many Nigerians have acknowledged this, including Amodu (2008), who writes, “We (the peoples of Nigeria) survived as a nation and as a people united by fate and in the faith of God’s glory of a brighter, prosperous future for our beloved and blessed country Nigeria.” Of course, the people of Nigeria may have been brought together by chance. Still, their shared trust in God will help them overcome the challenges posed by their many cultural and religious differences.
However, “fate as we know it sometimes lies beyond our means of understanding and surfaces at just the right time in our lives,” as Davis (2008) puts it. As a result, we Nigerians have no choice but to put aside our differences and learn to live and work as one large happy family if we ever hope to realize our nation’s potential.
Despite remaining, living, and working together, Nigeria is not yet unified; her people are still divided by too many cultural and religious differences. For instance, the Nigerian people’s division has been exacerbated by religious differences. Politics is another source of tension between the various Nigerian ethnic groups. The political climate is perpetually segregated along racial lines.
When a leader is not part of a group’s ethnicity, that leader’s policies can make members feel like they’re on the outs. With the south at the helm, the north does not feel secure. The policies of a northern leader are often questioned similarly by southerners. Because they assume that a representative of their ethnic group will be the one to bring about positive change in their community, the uninformed masses are quickly coined or coaxed into adopting the political views of the bias politicians.
Despite this, most societies share some commonalities, which helps explain Nigerians’ shared history and ability to communicate with one another. However, similarities and differences take center stage in a community with a great deal of cultural diversity. There is harmony in society and calm among the people because of the standard cultural practices of the various groups. Still, there is also conflict because of the differences among the different tribes and ethnic groups. Nigerians, like people in any culturally diverse or ethnically mixed community, need to take full advantage of the benefits of promoting “unity in diversity” rather than turning that diversity against themselves.
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