ABSTRACT
Tribalism is coined from ‘tribes’, an alternative word for ethnic or linguistic groups or in some countries ‘nation’ or ‘nationality’. Tribes supply a lot of Nigeria’s diversity providing traditional costumes, dress, music, dancing, indigenous language, arts, folklore, religion, all of which can constitute an asset to a people. It is naturally regarded as a small group, a human social organization defined by ‘traditions of common descent’ having temporary or permanent political integration above the family level with a shared language, culture or ideology. Encyclopedia Britannica asserts that tribe members ‘share a tribe name in a contiguous territory, and engage in joint endeavours such as trade, agriculture, house construction, warfare, economic and business activities and warfare. The tribe is always a major factor in the country and in its people. It ends with specific prognosis and a few recommendations. Tribe is often shrouded in negative coloration relevant to societies regarded as underdeveloped, primitive or inferior. It has indeed sometimes become a curse-word, a resented language and a lower-form categorization. Nigeria continues to face difficult challenges as a country comprising many ethnic groups with different socio-cultural, religious and economic backgrounds. This study critically reviewed literature and found that these challenges have shaped Nigeria’s leadership and created unhealthy rivalry including, in particular, a deep sense of exploitation, marginalisation and oppression among certain ethnic groups. Despite Nigeria’s abundant natural resources, the early politicians became self-centred and failed to make good use of these resources to improve the well-being of poor Nigerians, especially those in the rural areas. The core of this study therefore is a holistic view of Ojukwu’s philosophy on tribalism and the need for the nation to be de-tribalized.
