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English imperialism in Nigeria
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My First Visit to Nigeria
In this essay I will reconstruct my first visit to Nigeria. The journey took place when I was seventeen in early 1993, during which time Nigeria was under the military rule of General Sanni Abacha. For the most part of my trip I stayed in Lagos, former capital state and still highly recognised as the commercial capital of Nigeria, although I did visit other parts of the country including Ondo State and Jos. Between this time and the time I left, in early 1994, I experienced and learnt a lot about the Nigerian culture. My main focus will be on the particular aspects of Nigerian culture that I saw as relevant to me as a teenager at the time, and also on my views before and after the journey. Up until the point of this journey I had lived most my life in the city of London and my cultural views were very much British. I was not very familiar with Nigerian culture, and the parts I was familiar with, which came mostly through my parents and other family members, were not very appealing to me. Thinking back now I imagine that one of the reason things like that did not appeal to me was because it went so much against the British culture which I had already related to; fully accepted as my own; and deemed as ‘normal’. For example eating certain food, not including chips, with your right hand instead of with a knife and fork. Leading up to the time I left for Nigeria, I had never really identified myself with the Nigerian culture even though both of my parents where originally from Nigeria. I was the first born of my mother followed by my two younger brothers, Steven and William. We were all also given Nigerian names along with are English ones; mine was Femi and my brother’s were Ayo and Bayo. My father was still studying along with working when I was born and my mother was working also, when I was about three years old I was sent to live with a white middle class nanny in a town called Warminster in Wiltshire. It was a common phenomena in Britain in that period to see West African being bought up by Foster parents while their parents worked or studied (Groody and Groothuues, 1977). I did my first two or so years of primary school in Warminster before my parents decided it was time for me to return to live with them in London. I was one of very few blacks in Wiltshire at the time, so apart from the occasional rare visit made by my par...
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... you is to experience it first hand. I found it much easier to accept traditional aspects of Nigerian culture when there where others, who like me were also infected with western popular culture, around me who appreciated also. I do not feel that this acceptance came from any sort forced group conciseness, but more from having the ability to choose aspects of the culture which I liked in an environment where my choices were more sociably accepted. While in Nigeria I also met a reasonable amount of other Nigerians who had had similar experiences while growing up as I did. Meeting with such people was one of the significant aspects of my journey as it enabled me to talk and laugh about some of the things I went through as a child which originally made me feel socially excluded. It also helped me to discover my cultural identity as a British born Nigerian.
Bibliography
Bammer, A, (1994), Displacements, Volume 15, Bloomington and Indianapolis, Indiana University Press
Kureishi, H, London and Karachi, in, Patriotism: The Waking and unmaking of British National Identity, Volume 2, Minorities and Outsiders
Watson, J.L,(1977), Between Two Cultures, Oxford, Basil Blackwell
Being raised in America is difficult because there isn't much common ground between the way African children are raised versus how American children are raised. We struggle with meeting high expectations set by our parents. For example, Igbo parents academically challenge their children to receive straight A’s. Anything lower than an A is unsatisfactory to them. However, in an American home children are praised
Rose, Sonya O. Which People’s War? National Identity and Citizenship in Wartime Britain 1939-1945. New York: Oxford University Press, 2003.
Work Cited Nwokeafor, Cosmas U. When Cultures Collide: The Challenges of Raising African Children in a Foreign Country
"Untouchability in Nigeria | International Humanist and Ethical Union." International Humanist and Ethical Union | The World Union of Humanist Organizations. Web. 08 Apr. 2010. .
The life of a college student is really amazing and diverse. In fact, a person can expect to live with people from different cultures, background, and histories that it is a mix of diverse multicultural experience. Even more when a student can talk with another student from a different part of the world with totally different culture, this was my case when I interview my friend from Nigeria.
Hidoo, Rose. Culture in Chains: Abandonment in the Work of Selected West African Writers. Owerri, Nigeria: Black Academy, 1994.
Toyin, Falola. “The Power of African Cultures.” Woodbridge, Suffolk, United Kingdom: University of Rochester Press, 2003. Print
...’s depictions of both traditional and modern beliefs in varying degrees illustrate the importance of both in contemporary Nigerian culture, as well as the greater Africa as a whole, and how both are intertwined and cannot exist without the other. In effect, she skillfully subverts stereotypes or single perceptions of Africa as backward and traditional, proving instead, the multifaceted culture of Africa. She further illustrates that neither traditional African nor western culture is necessarily detrimental. It is the stark contrast of the fundamental cultures that inevitably leads to clashes and disagreements. In the end, what holds African countries such as Nigeria together is their shared pride. Modern, western influences can bring positive changes to society, but new cultures cannot completely eradicate the foundational cultures to which a society is founded on.
There is a distinct difference between popular Indian nationalism, that is the nation believing in a state independent of Britain, and Indian nationalist movements, for example the Muslim League or the Hindu revivalist movement. These movements fought for independence but were far more religiously orientated and were fighting in their own interests. Although Indian nationalism initially found expression in the Mutiny of 1857, its deve...
The prior history of Nigeria before the 1900’s is critical in exploring the effects of colonialism. During the pre-colonial era, Nigeria was mainly divided into three tribes: Igbo, Yoruba, and Hausa Fulani. A female’s role differed according to kinship structure of the tribe and the status of the woman in the economy. Neither new nor peculiar, women have long been regarded as the “subordinate” class in Nigerian culture. Nigerian women were able to achieve high statuses by lineage or marrying into ruling class families. Under customary laws, a woman’s purpose was to be fertile and able to bear children. Tribes expected their women to marry into Igbo, Yoruba, and Hausa Fulani patri-lineage and bear sons to guarantee the future of the tribe. A wife’s position improved as she gave birth to more children and gain approval from elder members. Women who could not were scorned just as Mama wa...
Okeke, Phil E. "Reconfiguring Tradition: Women's Rights and Social Status in Contemporary Nigeria." Africa Today 47.1 (2000): 49-63.
The culture of Nigeria is multi-ethnic and consists of three large ethnic groups. These groups are the Yoruba, Hausa-Fulani, and the Igbo. The people of Nigeria still hold their traditional languages, music, and dance closely and may differ from ethnic group to ethnic group. Although English is considered to be Nigeria’s official language, only fifty percent of the population can speak it. This is contributed to the fact of the different amount of tribes, and generally, every tribe has its own language (Boomie).
Nigerian culture is as multi-ethnic as the people in Nigeria. The people of Nigeria still cherish their traditional languages, music, dance and literature. Nigeria comprises of three large ethnic groups, which are Yoruba, Hausa-Fulani and Igbo.
Oti, Adepeju; Ayeni, Oyebola. (2013) Yoruba Culture of Nigeria: Creating Space for an Endangered Species Cross - Cultural Communication9.4 : 23-29
.... According to Pippa Norris, an individual's degree of nationalism is constructed in a young age and it is based on “the international context of the time “(stone and Muir, 2007:5), for example, citizens who were born in the 1940s in the time of the World War II will have a stronger sense of Britishness than the ones born in the time of globalization and conflicts over the EU. The younger generations identify less with Britain than their parents or grandparents. The Home Office Citizenship Survey consider age to be the most powerful driver of “belonging to Britain” and the survey show that people over 75 years old feel the strongest identification with Britain (Heath and Roberts, 2008). If the same trend of a weak national allegiance among younger generations remains in the upcoming years, the British national identity will sure be weakened (Stone and Muir, 2007).