THE ROLE OF INTER ETHNIC MARRIAGE TOWARD NATIONAL INTEGRATION

INTRODUCTION Over the past decades, there is no doubt that one of the factors militating against progress and development of this country is tribalism and ethnicity. Right from the time of independence to this period, our problem as a nation has been that of tribal and ethnic considerations in our everyday life. Many have preached on the need to break the ethnic problem in Nigeria; different programmes have been initiated but they ended as theoretical exercises. Genuine democratic culture has been difficult to entrench in this country because of ethnicity and tribalism. What every Nigerian is extremely conscious of is the importance of tribalism in politics. This consciousness is pervasive because administrative units, such as “states’’ and local government areas, are mapped out according to tribes. Admission into institutions of learning and distribution of national wealth, are conducted by ethnic considerations. This conduct of national affairs along lines of ethnic ideology caused riots, violence and war in the past. The Jos riots of 1945, the Kano riots (1953), the Tiv eruptions (1960 to 1964) and the civil disturbances in Western Nigeria (1965) are indications of the pathological character of ethnicity. The January 1966 coup, the May 1966 massacres in the North, the reactionary counter-coup of July 29, 1966, the wave of anti-Igbo violence in September 1966 and Nigerian civil war of 1967 to 1970 are other negative consequences of the ethnic force in the Nigerian nation. Marriage is the basic social institution, which is crucial and fundamental to the formation of the family, hence its universality (Fox, 1967). Within the Tiv/Igede societies, the family is conceptualized as an Organic Unified entity; it is seen as the basic unit of the community (Wegh, 1998). Based on such understanding, marriage among the Tiv is perceived as an activity involving not just the individual but the entire village likewise the Igedes. According to Murdock (1949:33) he argues that marriage confers the right of inheritance of children and offspring in the marriage. He argues that only children from societal recognized wedlock posses the right of inheritance to wealth and properties. He explains that in most African societies children born outside wedlock are considered bastards and would attract no right of inheritance though they may be biologically traced to a father. Also, he views such as irresponsibility as African societies label such families irresponsible, but on the other hand, maturity and prestige is conferred on families which bears children through the legitimate act of marriage. Inter-tribal marriages can help solve our ethnic problem and strengthen our nascent democracy and bring about the needed development. The Pointer (2004) maintained that inter- tribal marriage encourages growth and social interaction and reduces tribal and ethnic conflicts which is one of the problems facing the nation. Also, that inter-tribal marriage would bring about brotherly love among the different tribes in the country, adding that the need for cultural blend cannot be over stressed. Observers say that inter-tribal marriages will promote and strengthen efforts to promote the country’s unity because families are the smallest units of any society. INTER-TRIBAL MARRIAGES WILL FOSTER UNITY AMONG THE PEOPLE AND A VERITABLE TOOL FOR NATIONAL INTEGRATION. The residents, who spoke the News Agency of Nigeria (NAN) in Abuja on Thursday, said that inter-tribal marriages would foster brotherly love and peace among the different tribes as different people come together. Mr Uchena Jesse, the Manager of Protex Ltd., located at Wuse 2, said that with increasing urbanisation, towns and cities were becoming more cosmopolitan. ``As private and public institutions are manned and utilised by people of different ethnic and religious backgrounds, they are drawn into close interactions in schools, the workplace and some public utilities like airport, post office, libraries. ``This coming together of people from different backgrounds often leads to cross-cultural marriages. “Inter-tribal marriage has benefited us more than it disadvantages, three of my friends are in cross-cultural marriages right now and it’s as if they understand each other’s languages so well. ``Their marriages have brought different families together and they now stand as one no matter what, because children will be involved which will lead to raising a generation. ``And with the growth in the society now, inter-cultural marriage will continue to be on the increase, ” Jesse said. Another resident, Mr Omotola Ilugbuhi, an officer of Federal Road Safety Corps (FRSC), who lent his voice in support of inter-tribal marriage, said ``it fosters unity among the people and a veritable tool for National integration.’’ ``Those who are married to people from different tribes tend to be more open, appreciative and tolerant than those who are from the same tribes.``Differences in culture and ethnicity are often a plus in some marriages, if well managed they can forge strong bonds in a loving relationship,’’ he said.``I am from Kogi State but am married to an Idoma woman for more than four years and we are blessed with two lovely children.``Our children will profit from two different cultures, they are multi-lingua. The first son speaks Okun and Idoma fluently aside from speaking foreign languages,’’ he said.Mr Samuel Iyang, a Police Officer also supported inter-tribal marriage, saying ``it is for those aspiring for a career in business or politics.’’He said that cross cultural marriage could afford one the opportunity to forge strong alliance across cultural and regional divides.``Intertribal marriage has helped businessmen and women including, politicians to achieve a lot of success. DEFINITION OF TERMS National integration National integration is the awareness of a common identity amongst the citizens of a country. It means that though we belong to different castes, religions and regions and speak different languages we recognize the fact that we are all one. This kind of integration is very important in the building of a strong and prosperous nation. Unity Unity is a positive, practical, progressive approach to Christianity based on the teachings of Jesus and the power of prayer. Unity honors the universal truths in all religions and respects each individual's right to choose a spiritual path. THE ROLES OF NATIONAL INTEGRATION The nation is a cultural entity that binds people together on the basis of culturally homogenous ties common or related blood, a common language, a common historical tradition, common customs and habits (Rodee et al, 1976). A nation is thus an exclusive group, and its essential features include: a homogenous cultural unit; specific and shared identity among members; deep attachment to a specific territory – the earthly home; membership is limited by ties of blood, intermarriage, kinship and common descent; members have a shared understanding of who they are, how they originated and have developed over time, as well as collective belonging (Parekin, cited by Nna, 2005). It is clear that individuals are the units of integration, and members of a nation are integrated as they share a common identity. Thus, the term national integration is not applicable to a single nation, but involves two or more nations. A state is a political entity that is in many cases made of more than one nationality group. Thus, for example Nigeria is made of about 250 ethnic groups (Enegwea & Umoden, 1993, Coleman, 1986). The plurality of groups many times throw up centrifugal forces that tend to tear countries apart. This reality imposes the need to integrate the distinct ethnic groups to become a monolithic whole that shares a common identity and destiny. Essentially therefore, national integration is a process that attempts to erode the presence of micro-nationalities in place of a spirit of nationhood (Alapiki, 2000). This is achieved through the breakdown of ethnic barriers, the elimination of primordial ethnic loyalties, and the development of a sense of common identity. Integration can be categorized as a three-phased activity – as a project, process and product. Integration as a project is the desire for unity and the efforts directed towards it. The processes of integration are the practical actions that are taken to transform distinct nationality groups into a single nation. The product of integration deals with the outcome of integration process (Morgan, 2002). Enegwea and Umoden (1993) have noted two integration processes that can tackle the centrifugal forces associated with inter-ethnic diversity. First, is the use of state policy to prevent the dominance of one group at the expense of other groups. Examples are federal character and quota system. The second is the use of policies and programmes to de-emphasize differences among nationality groups, and the promotion of harmony and understanding among the ethnic groups. An example is the National Youth Service Corps Scheme in Nigeria. The success of such policies in enhancing national integration is largely predicated on education, in terms of its content and access. CONCLUSION In this research study, and based on the analysis of data collected, the following conclusions are drawn by the researcher. The high rate of inter-tribal marriage, which has steadily risen within the last few decades contributed significantly to the dissolution of ethnocentrism in Nigeria. REFERENCES Ake, C. (1996), Is Africa democratizing?, Lagos: Malthouse Press Limited. Alapiki, H.E. (2000), Politics and governance in Nigeria, Owerri: Corporate Impressions Alapiki, H.E. (2005), ‘State creation in Nigeria’, failed approaches to national integration and local autonomy, African Studies Review, Vol.48, No.3, pp.49-65. Alapiki, H. (1998), Political parties and political integration in Nigeria, Owerri: Springfield Publishers. Alapiki, H. and Barikor, I. B. (2002), ‘The politics of ethnicity and political integration in Africa, in Efemini, A.O. (eds), Ake and African development: selected issues, Port Harcourt: Paragraphics, PP.127-140. Gotep, M. G. (2000). 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