American Journal of Social Sciences

2014; 2(3): 49-55

Published online August 10, 2014 (http://www.openscienceonline.com/journal/ajss)

The media and challenges of national identity in

Nigeria
Okafor Godson Okwuchukwu, Emmanuel Ngozi, Uzuegbunam Chikezie Emmanuel
Department of Mass Communication, Nnamdi Azikiwe University, Awka, Nigeria

Email address
amaro4baya@yahoo.com (G. O. Okafor)

To cite this article

Okafor Godson Okwuchukwu, Emmanuel Ngozi, Uzuegbunam Chikezie Emmanuel. The Media and Challenges of National Identity
in Nigeria. American Journal of Social Sciences. Vol. 2, No. 3, 2014, pp. 49-55.

Abstract
Many Nigerians have almost lost faith in the idea of National unity and National identity because of the incessant crises
situations pervading the Nigerian state. The multi ethnic, multi cultural, multi lingual and multi religious composition of
the country with profound diversity and plurality further exacerbates the situation. Presently, it is unclear whether the
overall effects of the Nigerian media are constructive or injurious to national identity amongst Nigerians. However,
many communication scholars in Nigeria are convinced that the Nigerian media has the potential to reconcile the
different groups in the country. It is argued that the media can in fact play a key role in national reconciliation, as well as
in creating and entrenching a sense of national identity for Nigerians. This paper therefore examines the potentials of the
Nigerian media in championing the much anticipated reconciliation of the different interest groups in the country. The
paper also identifies the challenges facing the Nigerian media in the promotion of national identity. It concludes that
asides the pivotal role of the media, Nigerian citizens have to rise up and be counted if true national identity will be
realised and actuated.

Keywords
Communication, Media, National Identity, Nationalism Theory, Social Identity Theory

1. Introduction
The media is a very strategic institution which plays
several key roles in society. Notably, it disseminates,
compiles, records and stores information on current and
past events; the media also entertains, enlightens and
educates its audiences. These crucial roles of the media are
basic to the national development objectives of any nation
thereby giving the media immense power and influence
over the citizens. Hence, the media is largely considered
and utilized as a potent tool for mobilization of people for
nation building. Consequently, an assessment of the role of
the Nigerian mass media in the information age with
respect to the issue of identity and cultural crisis in the
network society, which itself is the inevitable by-product of
globalization, has become imperative. Obviously, the media
is not just a mere instrument, rather it is an identity in its

own right, which could compete with national governments

in respect to its power and influence to alter the nature and
essence of human societies [1]. The information and
communication revolution and the emergence of new
technologies have significantly redefined the meaning and
realm of politics and power structure within societies. From
the start of the 21st century, more and more people are
living in media driven societies where the understanding of
national and international issues are framed and
conditioned by and through the media and the culture
industry in general. Thus, power is entrusted to those who
produce, control and disseminate information more
effectively [2]. In line with this, [3] posits that there is a
link between adequate flow of information and social
change and development. It seems the media can serve to
repress as well as liberate, to unite as well as to fragment
the society, both to promote and to hold back change [4].
According to [5], the role of the media can be distributed

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Okafor Godson Okwuchukwu et al.: The Media and Challenges of National Identity in Nigeria

along the following lines:

Binding society together.
Giving leadership to the public
Helping to establish the public sphere.
Providing for the exchange of ideas between leaders
and masses.
Satisfying needs for information.
Providing society with a mirror of itself.
Acting as the conscience of society.

2. Cultural Diversity in Nigeria

Socially and culturally, Nigeria is arguably the most
diverse African country. Nigeria is also the most populous
country in Africa with a population estimate of about 150
million, and potentially one of the richest because of the
enormous human and natural resources like; crude oil, gas,
uranium, iron ore and other precious metal deposits in the
country. Nigeria became independent in 1960 with about
250 recognized ethnic groups. There are three very large
ethno-linguistic entities dominant in the country, these are:
the Yoruba, the Igbo and the Hausa-Fulani. The HausaFulani, Yoruba, Igbo, Kanuri, Tiv, Edo, Nupe, Ibibio and
Ijaw groups account for almost 80 per cent of the
population made up of Christians, Muslims and Traditional
Religion practitioners. The post-independence history of
Nigeria has been characterized by ethnic, tribal, religious
and regional antagonisms, as well as the interplay between
military and civilian governance. Worst still, the civil war
of 1967-1979 exemplified the level of distrust among the
different ethnic groups in Nigeria, as well as the pervasive
conflicting interests and divisions. These conflicts of
interest continued to exacerbate with the passage of time as
numerous tribal and ethnic splinter groups arose clamoring
for sectoral interests and a sense of belonging. Institutional
response to these divisions led to the establishment of the
federal character principle and later the rotational
presidency arrangement of the ruling Peoples Democratic
Party (PDP), yet no meaningful progress appears to have
been made.
Nigeria has frequently been faced with the challenge of
how to reconcile the varied interests of the different
cultures, tribal, religious, ethnic groups and states in the
country. Some scholars have advocated a change of name
for Nigeria, believing that it will resolve the pervasive
conflicts ravaging the country. Overtime, several
governments in Nigeria have introduced some measures to
foster peace and generate a sense of inclusion among the
different ethnic, tribal, and religious groups in the country.
Prominent among these measures are the principle of
federal character and the derivative principle. Regrettably,
these measures have so far failed to assuage the feeling of
marginalization and exclusion in the psyche of different
groups thereby making it difficult to engender national
unity and identity in the country. In fact, some groups in
Nigeria argue that with the principle of federal character
some persons who are not qualified for leadership are

found occupying sensitive positions to the detriment of the

Nigerian state.
Over the years, Nigerias unity and national identity has
been threatened by multiple historical episodes of ethnic
and religious violence. This has invariably resulted in the
emergence of multiple secessionist movements demanding
independence from the Nigerian state. Additionally, the
image of Nigeria, as well as her declining rating in the
international arena has also made most Nigerians question
the essence of embracing a national identity. Given the
issue at stake, it becomes necessary to examine the issue of
national unity in Nigeria and the potentials and roles of key
stakeholders in engendering and fostering national identity
among the diverse groups to build a better Nigeria. The
present study examines the potentials of the Nigerian media
in reconciling the conflicts of interests in the country and in
the promoting of national identity among Nigerian citizens.

3. Brief History of the Nigerian Mass

Media
The history of Nigeria cannot be separated from the
history of the Nigerian media since it was through the
media that incisive reports were propagated to chart a
course for the nations independence in 1960. The first
newspaper in Nigeria was Iwe Irohin established in 1859 at
Abeokuta, Ogun State in western Nigeria by Reverend
Henry Townsend and the Church Missionary Society (CMS)
of Nigeria. The paper gave impetus to the further
development of the Nigerian mass media. Consequently,
radio broadcasting debuted in the country in 1932 with the
re- diffusion service of the colonial administration. The
Nigerian Broadcasting service (NBS) came on board in
1952 followed by the Western Nigeria Broadcasting service
(WNBS) in 1959 and the Eastern Nigeria Broadcasting
Service in 1960.
On the other hand, television broadcasting started on a
regional basis with the Western Nigeria Television (WNTV)
by Chief Obafemi Awolowo in 1959. The station though
conceived with political undertone was also established to
cater for the education needs of the people. Then, Eastern
Nigeria Television Service was established in 1960, and
Radio Televison Kaduna Service in the Eastern and
Northern regions respectively. These stations served as a
voice to the proprietors which were the regional governors.
In due course, the Nigeria Television Authority (NTA), the
Federal Radio Corporation of Nigeria (FRCN) and some
other national media agencies like the News Agency of
Nigeria (NAN) were established, to foster a sense of unity
and integration among the different groups in the country.
To avoid monopoly and engender plurality in the broadcast
industry, the then Military governor, Ibrahim Badamosi
Babangida deregulated the sector giving rise to the
establishment of private broadcasting stations (radio and
television).
Presently, there are over 34 Television stations operating

American Journal of Social Sciences 2014; 2(3): 49-55

in Nigeria which were established over a 25 year period, at

a rate of 1.5 stations per year; and over 200 radio stations
across the country. As a result of this boom in the
broadcasting industry, Nigeria has the fourth largest
Television network in the world, with growing staff
strength and lately, reduced foreign content to ensure the
comprehensive coverage of Nigerian culture thereby
serving as a tool for the mobilization of the rural populace
for national development. This is in keeping with the 2004
review document of the Nigerian Broadcasting Corporation
(NBC) which stipulates that all radio and television stations
shall allocate at least 20 per cent of their programming to
rural activities while community-based media shall allocate
80 per cent programming to their immediate localities; also
the content of their broadcasts should reflect the countrys
cultural diversity in order to promote national unity and
cohesion. In view of this, the agency stipulated 60% of
local content to 40% foreign content for all radio and
television broadcasts. Now, the critical question is, with the
boom in the broadcast industry and its numerous outlets in
Nigeria, plus the contemporary media powerhouse called
the new media, in the face of threats to national unity
arising from the profound diversity of the Nigeria, can the
Nigerian mass media foster national identity and win the
confidence of Nigerians in their father land?

4. Media and National Identity

[6], developed the idea of national consciousness, which
he defines as the attachment of secondary symbols of
nationality to primary items of information moving through
channels of social communication, or through the mind of
an individual. In creating certain uniformity within nations
in line with nation building objectives, many nations look
up to the media to lead the way. In most climes, the media
which is itself an institutional product of the nation is
arguably the primary source of influence on structures of
identification. The media therefore plays a pivotal role in
the maintenance of societal structures, values and identity.
Several scholars have argued that the media has been the
foundation over the past three centuries in the shaping,
distribution and institutionalization of identities. In line
with this, [7], affirms that the mass education system and
the media are major agencies of socialization.
Lacking a concise and accurate definition of identity in
the era of globalization, it is impossible to define the role of
mass media as the most important contemporary instrument
for strengthening or weakening of the identity crisis [8].
However, many identity theorists have conceptualized
identity as the subjective state of a sense of belonging; as a
group phenomenon, in which the members of a group
identify with one another. Identity therefore refers to the
categories in which membership is claimed and the sense of
meaning associated with each category [9]. For [10],
identity is the process of construction of meaning on the
basis of a cultural attribute, or a related set of cultural
attributes that is given priority over other sources of

51

meaning. For a given individual, or for a collective actor,

there may be a plurality of identities, but these are sources
of stress and contradiction in both self-representation and
social action. It is pertinent to state here that to simply be
aware of something is not to identity with it; identification
comes from making an emotional investment.
National Identity has been an underlying theme in
communication research since the 1950s. According to [11],
National Identity refers to a persons identity and sense of
belonging to one state or to one nation; a feeling one shares
with a group of people, regardless of ones citizenship
status. On his part, [12] described national identity as a
collective sentiment among certain people derived from the
belief of belonging to the same nation and of sharing most
of the attributes unique to that nation. It is therefore
worrisome that many are in identity crisis in their own
villages and homes, as the nation that was once vibrant and
proud has been brought to its knees by its own people and
by others who have seized the opportunity to finish the
business that they have been longing for centuries [13].
[14], proposed three functions of national identity as
follows:
National identity provides a satisfying answer to the
fear of personal oblivion, through identification
with a nation.
National identity offers personal renewal and
dignity by becoming part of a political superfamily.
National identity enables the realization of feelings
of fraternity, especially through the use of symbols
and ceremony.
[15], observed that scholars remain divided on the
question of the overall impact of the media on national
identity. He however submitted that communication media
serves not only to strengthen an individuals national
identity, but to shape the meaning of this identity as well.
On his part, [6], observed that communication media
constitute the fundamental avenue through which states
engage in nation-building. Indeed, scholars have argued
that national media, along with the educational system, is
one of the most powerful instrument states wielded for the
construction of national identity. Sometimes, such effects
are direct and obvious, and can be attributed to successful
propaganda efforts. However, scholarship has often pointed
out that, even for societies in which media are free from
government control, subtle streams of nationalism works to
promote national identity e.g., the construction of national
identity as it occurs subtly through newspapers. Several
studies have continued to find these undercurrents in
contemporary newspaper coverage of topics that are
seemingly unrelated to nationalism [16]. In other words,
whether deliberately conceived and executed by
propagandists or simply unconsciously imagined through
subtle subtexts of the nation, consumption of media builds
and maintains a particular conception of national identity.

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Okafor Godson Okwuchukwu et al.: The Media and Challenges of National Identity in Nigeria

5. Theoretical Framework
To appreciate the interface between the media and
national identity, this paper examines two relevant theories.
They are the social identity theory and the nationalism
theory.
5.1. Social Identity Theory
This theory was propounded by Henri Tajfel and John
Turner in 1979. Social identity is a peoples sense of who
they are, based on their group membership(s). Tajfel
proposed that, the groups (family, social class or nation),
which people belonged to were an important source of
pride and self-esteem. Invariably, groups give a sense of
social identity to members, a sense of belonging to a social
world. Most times, in order to enhance self image, people
increase the status of the group to which they belong. This
also goes to say that individuals can also increase self
image by discriminating and holding prejudiced views
against the out group (the group they do not belong to).
Therefore, the world is divided broadly between them
and us, based on the process of social categorization, also
known as the in-group (us) and the out-group (them).
The social identity theory therefore states that, the ingroup will discriminate against the out-group to enhance
their self image. The central thesis of this theory is that,
group members of an in-group will seek to find negative
aspects of an out-group, thus enhancing their perception.
In line with this theory, if the media keeps making
suggestion of in-group or out-group inclinations in their
news reports, documentaries and presentations, the question
of fostering national identity by the media will remain a
mere wish.
5.2. Nationalism Theory
The term nationalism was coined by Johann Gottfried
Herder in the late 1770s. For the last two centuries,
nationalism was construed as a central feature of society
and politics. Nationalism is a belief, creed or political
ideology that involves a strong identification of a group of
individuals with a nation (see [17]). However, there are two
major perspectives on the basis for nationalism. One is the
primordialist perspective that views nationalism as a
reflection of the ancient and perceived evolutionary
tendency of humans to organize into distinct groupings
based on an affinity of birth. Second is the modernist
perspective that defines nationalism as a recent
phenomenon that requires the structural conditions of
modern society to exist. The different definitions of a state
can be fingered as responsible for the different strands of
definitions of nationalism. It may be that citizenship in a
state could be limited to one ethnic, cultural, religious or
identity group, or that multi nationality in a single state
should unavoidably comprise the right to express and
exercise national identity by minorities.
The adoption of national identity in respect of historical
development has commonly been the result of response by

influential groups unsatisfied with traditional identities due

to inconsistency between their defined social order and the
experience of the social order by its members. Anomie
however results in a society reinterpreting identity,
retaining elements that are deemed acceptable and
removing elements regarded as unacceptable in order to
create a unified society. In this respect, national flags,
national anthems and other symbols of national identity are
commonly used and considered important symbols of a
national community.
The Nigerian version of nationalism however posits that,
Nigeria is a nation and the cultural unity of Nigeria must be
protected. This line of thought emerged in the 1920s under
Herbert Macaulay who is considered the father of
nationalism in Nigeria. The concept of Nationalism in
Nigeria was originally anchored on the necessity for the
people living under the British colony of Nigeria who are
of different backgrounds to unite as one people in order to
be able to resist colonialism. Since then, successive
Nigerian governments have sought to unify the different
peoples and religions in Nigeria; the nationalism movement
has continued since the nation attained independence in
1960. Consequently, an enquiry on the potentials of the
Nigerian media in building, enhancing and propagating a
sense of national identity in Nigeria becomes a sine qua
non.

6. The Nigerian Media and National

Identity: The Challenges
According to [4], it is commonly said that we live in an
information society, in which work is extensively based
on information and service industries; where information of
all kinds is key to wealth, power and sustainable
development. Modern societies are becoming increasingly
dependent on complex systems of communication of which
mass communication is only a part. However, the status of
the Nigerian media today, particularly the mainstream
media, has been constructed and restructured severally to
suit varying interests to the detriment of professional ethics
and freedom of practice.
Consequently, several programmes have been designed
for the media by government or its agencies with the hope
of enhancing national identity among Nigerians. For
instance, the now defunct rebranding Nigeria project, a
reorientation programme introduced by the former Minister
of Information, Late. Professor Dora Akunyili which
enjoyed massive media coverage was arguably
unsuccessful at engendering national identity consciousness.
Secondly, in the wake of allegations of corruption trailing
both private and public office holders in Nigeria,
governments attempt to use the Nigerian mass media to
cleanse the smeared national image and enhance national
identity has also failed.
The Nigerian media has been acknowledged to possess
the capacity to assuage negative feelings and resentment

American Journal of Social Sciences 2014; 2(3): 49-55

53

among different groups which in turn can minimize

violence and eliminate secessionist tendencies in the
country. However, in a multicultural entity like Nigeria
where ownership and control of the media is in the hands of
both government and their private sector friends and
benefactors, there may be reasons to doubt the ability of
such a media to have the capacity to reconcile group
interests and/or foster national identity in the country. This
doubt arose as a result of the following:

official in the first instance because the official happens not

to be from the same ethnic group (or religious terrain) as
the editor or proprietor. Evidently, in a plural polity like
Nigeria, a stereotyped public perception of the media along
the typology of ethnic coloration and chauvinism is not
good enough both for democratic sustenance, national
integration and national identity consciousness.

6.1. Ownership Determinism

Corruption in the media is popularly referred to as

brown envelop syndrome where journalists receive
gratifications to either suppress or manipulate news. It is
believed that, brown envelop stories one reads do far less
damage than the good stories suppressed because brown
envelop is in play.

Media ownership pattern in Nigeria indicates that there is

public ownership or government ownership, as well as
private ownership of both the print and electronic media.
This ownership pattern involves media ownership by
government, private individuals and/or private institutions.
In Nigeria, experience has shown that most media owners,
whether government or private persons, harbor personal
interests regarding the distribution of news and make major
decisions about media contents. For instance, when an
individual on the board of a media organization is corrupt
or has personal interest in a news story, invariably the core
ethics of media practice (balance, fairness and accuracy) in
media content becomes compromised. [18], explains that
the prevailing pattern of media ownership in the Third
World represents another dimension of the problems.
According to him, all too often, the government pulls all
the strings, and the functionaries who run the state-owned
newspapers, magazines and broadcasting outlets must
either behave like pliant, puppets or lose their places to
others. On the ability of the private media to make any
meaningful impact, [18] again notes that the Media
juggernaut in the privately owned press lack the necessary
skills, size and prestige or is too eager to play ball in order
to survive in the harsh economic environment of third
world publishing.
6.2. Ethnicity and Religion
Ethnicity and religion remain a major source of division
and conflict in Nigeria. Having noted earlier that there are
about 250 ethnic groups in the country with different
interests and agenda, [19], noted that there is also the
complexity and pluralism of religion, religious sensibilities
and religious denominationalism. He further observed that
the two major religions of Christianity and Islam, together
with their denominational and intra-denominational
divisions, dominate the religious terrain in Nigeria. [20],
argues that the responsibility of the press in exposing
systemic abuses has been eroded by ethnic and religious
considerations. He regretted that the newspaper that sets
out to expose a corrupt public official may find other
newspapers vigorously defending the official for no reason
other than [that] the embattled official is from the same
ethnic group (or religious landscape) as the proprietor or
editor of the sympathetic newspaper, of course, it could
well be that the crusading newspaper picked on its target

6.3. Corruption

6.4. Training and Remuneration

This is yet another grave problem facing the Nigerian
mass media. [21], regretted that the poor remuneration of
journalists has critically affected the level of application of
ethical standards. According to him, although there are
numerous schools that offer journalism and mass
communication degrees, they are antiquated with regard to
curricula, staffing, equipment and technological
development;
consequently,
journalism
training
programmes in Nigerian institutions are obsolete. The
search for additional income to make ends meet has made
many journalists to compromise their ethical convictions
and the adequacy of training for media practitioners in
Nigeria is also a challenge.
6.5. Problem of Poor and Obsolete
Equipment
There is a challenge with the equipment available to
media practitioners in Nigeria. It was confirmed in 2008
that facilities available to the media for gathering,
producing, and distributing news are neither modern nor
efficient adding that there is a deficiency in all aspects of
the process and all these technological deficiencies affects
the quality of production particularly audio output. They
further insisted that news reporting suffers from obsolete
equipments; inadequate training; trying to satisfy the
inclinations and the interests of owners; the economic
conditions of media organizations; the political
environment; and cultural, ethnic, and social considerations.

7. Unifying Multi-Ethnic Nigeria for

National Identity: The Media
Potential
Nigeria, a country of about 250 ethnic groups with over
100 languages, has had lots of challenges in trying to
reconcile the various interests of cultures, groups, tribes in
the country since its independence. The media has been

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Okafor Godson Okwuchukwu et al.: The Media and Challenges of National Identity in Nigeria

known to play integrative roles in the past. The onus has

therefore lain on the media to, with its programmes,
integrate interests and cultures. Hence, since the media has
been noted as possessing a great potential to attain this, in
what ways can it foster national identity among Nigerians?
Firstly, there is need for a total re-orientation of values
within the media. We can infer that the current state of
affairs in Nigeria is as a result of negative values and
unpalatable orientation among the citizens. The menace of
corruption has also permeated the media landscape in
Nigeria. Doubtlesly, the media in Nigeria has, on occasions,
vividly manifested its mobilization and agenda-setting
abilities. Unfortunately however, the media has more
recently failed to consistently champion and/or engender
sustained changes despite the obvious need in the country
to remobilize on many fronts [19]. Consequently, [22],
completely believes that, the media in Nigeria needs to be
strengthened in terms of values and ethical principles and
remuneration in order to successfully fulfill its role as a
watchdog for society more effectively.
Secondly, this strengthening of the media will in turn
equip it to lead the re-orientation of values among the
citizens of the country. When the media is strengthened, it
is given the credibility it needs to lead the citizens in the reorientation exercise.
Thirdly, the medias unification prowess rests in its
ability to magnify strengths as against weakness. Extolling
the virtues of the different divides in the country as against
harping on the failings and negatives within the national
divides. In essence, bad news must always be presented
with a sense of patriotism.
Fourthly, while exposing corruption and other vices in
the country, the media should do well to take into
consideration our national unity in the same way they
consider national security. Again, the media should
encourage cultural integration since there exists in the
country cultural pluralism and interrelationships. The media
should encourage the government to sponsor programmes
in that regard and disseminate information emanating from
such programmes in a manner that will encourage
integration and national unity.

8. Conclusion
The role of the media towards preservation of national
identities as explained by [13], can only be possible
through accentuation of the advantages of their national
cultures and enhancement of media coverage of microculture. He advised that cultural commodities can be
selectively accepted and localized to satisfy local needs
adding that the attainment of western technology is critical
for local and national media to remain relevant to their
audiences. In line with this, [23] observed that nations are
bound to redefine and review their identities in the modern
age. Therefore, it is essential to renovate the old institutions
or establish new ones worthy of the era of globalization.
Additionally, the adoption and institutionalization of media

alternatives, will enable societies introduce their own needs

and point of views through utilization of contemporary
technology.
Finally, each nation of the world has its own personality.
Hence, the task of fostering Nigerian Identity among
citizens actually lies with Nigerians. It is therefore
important that asides the pivotal role of the media, Nigerian
citizens embrace patriotism for the enthronement of a true
national identity. To ignore this call is to further destroy the
already fraying fabrics of national identity in the country.

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