We often claim that the differences between tribes is Nigeria's biggest problem. Here's why that may not be the case.
My memory of my first three years on earth is not the most vivid. Yet I'm certain that the first show of Nigerian tribalism that I ever heard was the use of the slur "aboki". Growing up in Mile 12, it was nearly impossible to not say the word or interact with many of the Hausa and other tribes from the North who worked in the nearby markets.
In many ways, Mile 12 and to a larger extent, Lagos is a microcosm for tribal relations in Nigeria.
The frenetic trading community is home to people from all tribes, most of them occupying roles that fit the stereotypes they are most known for.
Yet, except for a riot or two, they have lived together for decades, even intermarrying without event. It is an affront to the popular surmisal that tribalism is Nigeria's biggest problem.
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The events leading up to 1914 and the eventual forced conception of a multi-ethnic Nigeria are partly to blame for the poor state of tribal relations in Nigeria.
Sentiments that previously bubbled beneath the surface were regrettably heightened between the late 1950s and the 70s, particularly the Nigerian Civil War. The lines in the sand drawn in that era still show up in contemporary times.
In Mile 12, there have been two riots spurred by tensions between the Yoruba and Hausa. Last year, Nnamdi Kanu stoked fires of Igbo secessionism so much that the Nigerian State, in an absurd feat of brutal manhandling, stormed his home in Anambra and let pythons dance. Kanu has since gone missing.
It would seem obvious that tensions so evident that they determine renting habits in the West, voting and election patterns, and popular rhetoric would be responsible for Nigeria's problems would be the obvious underlying reason at the core of Nigeria's failure to deliver on its potential, especially when leaders seem to lean so evidently on tribal sentiment.
Is tribalism the reason or just a trigger?
It's an easy conclusion to arrive at. The harder and apter one would be to see our difficulties along tribal lines as a catalyst that has only instigated our reaction to the real problems we face.
It is like when a phone's charger has been gradually melting on the inside for months, then one day, power surges and the charger burns out.
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What's to blame, the gradual melting of the charger or the power surge?
In many ways, tribal politics in Nigeria have had this effect, they have been the trigger, more than the actual reason.
For example, in many of the situations where tribal sentiments have driven Nigerians into conflict, it is usually because decisions have been made on the bases of a tussle for power as in the 1960s, or the lack of resources, or marginalisation like the re-emergence of secessionist ideas in the East in the last two years .
When we talk about tribalism in Nigeria, it is in a tone that suggests that a Yoruba man hates his Hausa neighbour by default.
Except when the two live in conditions that support both cultures and meet both their needs as with Yola which supports a large Yoruba Christian population in the heart of the Hausa-dominated North-East or large populations of Northerners in commercial hubs like Aba and Onitsha, there is rarely any ambivalence.
It suggests that if we could finally solve our most pressing concerns, the politics of tribe would cease to be as consequential as they are. But the thing is, it's easy to blame tribe for everything because the problems are numerous.
Nigeria's infrastructure deficit has been valued at 3 trillion dollars. Nigerians encounter the real-life implications of such a massive figure on a daily basis. Basic amenities like education, health and transport are ailing in many regards.
Let's face our real problems
Others like internal security have been ridiculed to the extent that one wonders if they're even in existence.
There is also a culture of mass pandering and sycophancy that has often influenced Nigeria's very tribal politics. Voting patterns in Nigerian elections are usually cut along very clear tribal lines.
To garner votes and secure a base, most of Nigeria's political class engage in very tribal rhetoric, fiddling with popular sentiments and stoking the flames of tribal sensibilities.
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When they get into office, they create and enforce policies along the same lines, buoyed by pressure to satisfy influencers and the expectations of the demographic that put them in power.
The question has been asked on many occasions; how do we solve the problem of tribalism?
It is what Yakubu Gowon sought to solve when he created the National Youth Service Corps at the end of the Nigerian Civil War in 1970. While it has exposed a generation of Nigerians to new cultures, it has not eaten through tribal divisions as one would have hoped.
To solve Nigeria's infrastructure problems, and create a society that provides equal opportunities, whether you're Fulani, Jukun or Igbira is a more final solution, but it will admittedly take a lot more. We need to stop looking for easy solutions to difficult problems.
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