Cross-Cultural Relations among Nigerian Youths, Problems and Prospects: An E-booklet on Intercultural Sensitivity

8/15/2019 Cross-Cultural Relations among Nigerian Youths, Problems and Prospects: An E-booklet on Intercultural Sensitivity

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CROSS-CULTURAL RELATIONS AMONG NIGERIAN

YOUTHS: PROBLEMS AND PROSPECTS

Okoliko, D. A.

Okoliko, D. A.| YDI

Cross-Cultural Relations among Nigerian

Youths: Problems and Prospects

An E-booklet on Intercultural Sensitivity


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Okoliko, D. A.

Preface

This e-booklet was originally prepared as a study material for participants of seminars on

Intercultural Sensitivity conducted for groups of young Nigerians living within Ilorin environ.

The seminars formed part of a program dubbed as ‘Youth Dialogue Initiative’ (hence treated

as Initiative).

The host groups included:

National Association of Catholic Corps members (NACC), Ilorin, Kwara State.Seminar day, 21st February 2016

Nigerian Christian Corpers Fellowship (NCCF), Ilorin, Kwara State.Seminar day, 23rd March 2016

Catholic Youth Organisation of Nigeria (CYON), Christ the Good Shepherd CatholicChurch, Danialu. Seminar day, 3rd April 2016

The e- booklet introduces the reader to the complexity of Nigeria’s diversity and the prospects

as well as challenges that it poses to young Nigerians. Essentially, it is intended to stir thoughts

and discussions among young people on the reality of Nigeria’s multiculturalism vis-à-vis

social relationships. Through its thought-provoking discussion, it is hoped that users can grow

in their appreciation and pricing of Nigeria’s diversity; and in that manner raise the bar of

cultural sensitivity across board in Nigeria. Thus, the booklet is intended to be used in grooming

young people to become multi-culturally smart. Such persons would become empowered to

effectively and productively function in multicultural settings with relative ease as their skills

for effective social interactions would be boosted. Needless to say that today, this prospect is

very crucial given that our world is increasingly diversifying at workplaces, business and

entertainment world, and even living environments (thanks to advances in technology and thereality of globalisation). Young people’s effectiveness at manoeuvring the modern social

complexity is dependent on how much multicultural competence they can acquire. This e-

booklet on multicultural smartness is thus, a handy arsenal for all.

About the Author

Okoliko studied Philosophy (BA) at St Joseph’s Theological Institute (Cedara, RSA),

and International Relations (BSS Hons) and Political Science (MSS) at the University

of KwaZulu-Natal (Pietermaritzburg, RSA). He also has experience in human

formation. His area of interests include capacity building, research and outreach. YDI

program was carried out during his National Youth Service Corps (NYSC) at Ilorin,

Kwara State of Nigeria.


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\\Dedication//

To all victims of intercultural insensitivity


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Acknowledgement

The success of YDI project was made possible through the support and help from the following people whom I would like to expressively thank. They include my amiable friends Anthony

Nnadozie, James Unegbu, Mary Okonya, Oparonke Ibukun Esther, Papa NnaemekaOnyebueke, Isiolaotan Daniel, James David and Gabriel Darong. Special thanks to these youthgroups: NACC of Ilorin, NCCF of Ilorin, and CYON of Danialu, Gaa-Akanbi and GanmoCatholic churches. They not only gave me platforms to conduct the intercultural seminars butwere active contributors in the success story. I am also indebted to my mentors, friends andspiritual fathers: Fr Kevin O’Hara (SPS), Fr Phonsie Flatley (SMA) and Fr Anthony Onoko fortheir meaningful support, contributions and advice. Thanks too to Mr Olawepo Taiwo ofAlleluia Business Centre (opp. A Division, Ilorin) for giving me unrestricted usage of hisfacilities in research and write-ups. And lastly, to my family members, especially Mr AbrahamOkoliko, for their undying support and love. Thanks everyone!

© 2016 Okoliko, Dominic Ayegba

A Youth Dialogue Initiative (YDI) program.

Cover page picture: a 3D image indicating a celebration of diversity.

Source: google image, available from: https://s-media-cache-

ak0.pinimg.com/736x/b0/80/36/b08036ae5c46e9bea5cc2eb5e5aeb92b.jpg

Contact info:

No 57, Ganiyu Jimoh Street,

Onireke, Ojo,

Lagos State.

Phone: +234 (0) 9026861144 or +234 (0) 8142100559

Email: [email protected]

mailto:[email protected]:[email protected]:[email protected]:[email protected]


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1. Introduction

This e-booklet contains inputs used in facilitating discussions at the various seminars handled

under the banner of Youth Dialogue Initiative (YDI) between February and March 2016 within

Ilorin environs. The e-booklet serves as a reference material for participants. But also it is

useful to any individual who wish to take on the task of growing in intercultural competence

serious. This is a person who seeks to be empowered to become resourceful and effective in a

multicultural society, a society that comprises more than one cultural groups living together .

More so, he or she would come to possess requisite multicultural maturity to function

effectively in a cross-cultural setting. A cross-cultural situation has everything to do with the

ability to go beyond one’s cultural comfort to engage others that are not from one’s culture.

This is important for all young people as they prepare to take up tasks such as raising family,

schooling, working and doing business in a world that is fast integrating on many fronts. The

competence learned here can boost one’s capacity to live-out one’s dreams for various

achievements like success in leadership, governance, entrepreneurship, marriage (especiallycross-ethnic/race ones) and community living.

Nigeria fits into the definition of multicultural society given above. It is undeniable that the

country is made up of different groups. In some quarters, Nigeria has been referred to as a

nation made up of many sub-nations1 (Ekhator 2014). Nigeria’s diversity is on many fronts.

Beside gender, age and geographical differences among Nigerian populace, the country is

divided along lines of religion, ethnicity, region, language and culture. In such a plural social

setting, the goal of national unity remains crucial for the nation’s survival. This is because

national unity has overarching bearing on virtually all aspects of Nigeria’s life (commerce,

politics, religion, social, education, etc.). In fact, it is the pillar on which the prospect fornational development stands. In a situation where the different units making up the nation

speaks in varying direction, the synergy needed to drive national development is greatly

jeopardized. Aside this, a divided nation stands to falter on the altar of insecurity arising from

suspicious feelings and outright violent outburst against one another. This understanding is

well reflected in Nigeria’s evolving history.

Since the past century, Nigeria has witnessed several incidences that have strained her unity.

Notable among this was the Civil War (1967-1970) with its horrible scares (Achebe, 2012). In

recent times also, separationist uprisings have been occurring. Increasingly, the country is

witnessing inter-group intolerance at an unprecedented level. This is encapsulated in the Niger

Delta militancy activities of the South-South, the agitation of the Oduduwa People’s Congress

(OPC) of the South West, Boko Haram terrorisms of the North, the Fulani-settlers’ antagonism

taking place in the North-Central, the agitation for the actualisation of Biafra State and others.

A common theme to these events is a growing lack of recognition and acceptance of Nigeria’s

1 No one describes the disparities of the discrete groups brought together to form Nigeria than a BritishGovernor General of Nigeria between 1920-31, Sir Hugh Clifford. According to him, Nigeria is “a collection of

independent Native States, separated from one another by great distances, by differences of history andtraditions and by ethnological, racial, tribal, political, social and religious barriers” (see Atofarati, A. A. 1992.The Nigerian Civil War, Causes, Strategies, and Lessons Learnt. US Marine Command and Staff College.).


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national diversity. This is alarming given the fact that the so called ‘forced’ union of the

nation’s federating groups happened more than a century ago.

In view of this, the task of national integration remains an important agenda. Young people are

important stakeholders in the project of nation building and national integration. While this is

readily appreciated, few avenues are available for young people to dialogue on issues that bother on Nigeria’s multiculturalism, its challenges and prospects. This Initiative intends to

create such forums where young Nigerians can discuss and grow in their understanding of the

nation’s diversity and help them to learn better ways to handle cross -cultural relations within

the society.

To put our discussion into perspective, let us try to understand the central concept of our topic

namely, culture. Culture is a powerful tool for self-identity. In many respect, it shapes how we

perceive ourselves in relation to everything, including other human beings, within our world

of experience. Culture has been described as “the set of learned values, assumptions and norms

which are shared to varying degrees with members of a group, and which influence the way in

which members of that group perceive, think and act” (Culturewise's Training Team 2015).

Taking cue from this definition, we would like to emphasis key concepts that are central to the

understanding of culture.

The concept of culture, although pervasive as it may seem, is not innate to any man; that is, no

one can truly say he or she is born with the cultural traits that he or she exhibits. Instead, we

rightfully think of culture as acquired attributes of every human being. Individuals are born

into a society and as they grow, they come to acquire traits particular to the society under which

they are groomed 2. These patterned traits are what culture is about. As we would learn later in

this e-booklet, thinking of culture this way helps us to appreciate that, like us, everyone else

has culture; a learned way of living and making sense of the world. This thought would help

us to see that we assume wrong position when we think of ourselves as the only privileged

beings to have been ‘cultured ’. Often times, when others do not view the world the way we

view it, we think that they do not have culture (they are ‘uncultured’ some would say) or that

their culture is inferior to ours. Misconceptions such as this, are what make relationships in our

diverse society difficult. Thus, this e-booklet is an attempt to share understanding on culture,

albeit in a summary way, and the influence it has on social relationships.

Still on our key points, we must also bear in mind that culture is not accessible to an individual

alone but usually shared and supersedes an individual in time and space. For instance, the

language I speak is a phenomenon that is to a large extent, not my own making. Its structures

and syntaxes pre-existed me. Same applies to many forms of cultural manifestations (rituals of

eating, greetings, dressings, etc.). this point should make us understand that culture is so to say,

‘a common good’, something that can be observed from the outside group about an inside

group. For this reason, it is possible to learn of other’s culture as an objective phenomenon and

not something hidden in an individual’s subjective world that could be very difficult to access

2 This understanding follows the constructivist definition of culture in the tradition of the sociologists Peter

Berger and Thomas Luckman (see their seminal work The Social Construction of Reality (1966) and alsoHammer, M. R., Bennett, M. J. & Wiseman, R. 2003. 'Measuring intercultural sensitivity: The interculturaldevelopment inventory', International journal of intercultural relations, 27, 4: 421-443.


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2. Nigeria’s Context

Fig. 1: Nigeria’s diversity fronts

Sources: The World Factbook (www.cia.gov) , google picture.

Figure one indicates clearly how much Nigeria is diverse as a country. A country that is made

up of over 250 tribes with about 500 linguistic groups and more than three religious groups can

hardly be described as a homogenous nation. As far as the present entity called Nigeria is

concerned, one can safely say that the above information is a constant variable in Nigeria’s

social life. However, how individuals and groups respond to this historical social fact is a

question of choice. Arguably, it seems that there are two ways this choice could be made. On

the one hand, one could take the fact but choose to remain exclusive in attitudes. On the other

hand, the acceptance of diversity could lead to adopting an attitude that is inclusive. This is

illustrated in figure two. It is not to suggest that individuals fall exactly on either of these

opposites. In reality, one can find oneself fairly leaning on either of the two through one’scognitions, attitudes and behaviours. It is important however, that one becomes aware of what

each of these choices entails in terms of their moods and implications for coexistence in a

society like Nigeria.

A country with many sub-groupsTribal/Ethnic

(About 250 tribes – Ijaw, Tiv,

Jukwu, Hausa, Ibo, Yoruba,

etc.)

Linguistic

(About 500 dialects – Igbo,Yoruba, Hausa, Efik etc.)

Religious

(3 main – Muslims, Christians& traditionalists)

This is the basis of ourdifferences – our cultural

diversity

Nigeria

http://www.cia.gov/http://www.cia.gov/http://www.cia.gov/http://www.cia.gov/


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2.1. Making Choice

Fig. 2: possible attitudes to Nigeria’s historical fact of diversity Note: google map showing the six geopolitical zones of Nigeria (World J. Cardiology 2012)

What doesthis mean?

• We accept we aredifferent andchoose to remainEXCLUSIVE inATTITUDES

• Or

• We accept ourdifferences butchoose to beinclusive inATTITUDES


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Path 2 = (cross-cultural)

How do we choose

Path 1 = (ethnocentric)

Ga

Gc

Note: G represents group

Ga

GbGc Fig. 3: ethnocentricism vis-à-vis cross-cultural interaction in Nigeria

Note: google maps, (left) showing possible break up of Nigerian federation


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Ethnocentric path leads us to become obsessively preoccupied by the concerns and interests ofourselves with a pursuant of segregationist exhibitions. But if we go with path two whichsupports cross-cultural relations, we can boast of integration, cooperation and harmoniouscoexisting with other members of our society who might not share similar background with us.

The diagram presented in figure four of one and two indicate the implications for our choices.In figure 4.1, we see how gradually, preoccupation with oneself and in-group members canlead to insensitivity to cultural differences with ultimate repercussion on national project.

Fig. 4.1: Implications for choice one

The above listed negative degeneration scale are what we can experience if individually andcollectively we go the pathway of ethnocentrism.

Self-centeredness

Insensitive toother cultural

groups

Difficulty withliving/working in a

multi-culturalenvironment

Opens doorsto

segregation

Dysfunction-

al nationalsystem

Ultimately leads to

chaos anddevelopmentalregression

Choice 1


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Fig. 4.2: implications for choice two

In contrast, the second pathway holds lots of positivity for us individually and collectively. Asshown in figure 5.2 in scale of progression, the pathway provides ample opportunities forinclusive development. While genuinely conscious of cultural difference, it promises respectfor diversity which opens doors for cooperation and integration that are crucial for developmentat all levels.

In Africa, there exist a man who tried to walk on the second pathway. Late Nelson Mandela(1918-2013), a former South African president and an activist of a first order made aremarkable statement that demonstrates what it means to be committed to the course ofintegration. His statement is presented in figure five.

Aware of self but also “others”conscious

Respectful of other groups

Capable of cross-culturalrelationship

Opens doors forcooperation/engagement

Provides united front forinclusive development

Choice 2


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Fig. 5: Nelson Mandela, first democratically elected president of South Africa.

Source: google picture of Mandela; Mandela’s Speech from the Rivonial Trial (UN)

In the context of the struggle against apartheid, Tata Mandela held out the ideal for a societythat provides adequate room for all diverse groups to exist with equal opportunities. Thanks tohis legacy, South Africa, in many respects, continues to strive to live as a Rainbow Nationtoday. Nigeria has equal opportunity to create a nation where diversity could be seen not as athreat but a powerful strength for growth and development.

3. Focus on the desired pathway – cross-cultural

Fig. 6. Multicultural timeline

The starting point in the task to follow the pathway way of cross-cultural experience is theacceptance of diversity as a consequential fact of social life. Although, more would be said onthis later, it is important to stress that acceptance of diversity goes beyond having the

knowledge that a society that one lives in has many cultural makeups. I could possess suchcognitive quality and still be indifferent to cultural differences by ways of denial or negligence.

“During my lifetime I have dedicated myself to this

struggle of the African people. I have fought againstwhite domination, and I have fought against black

domination. I have cherished the ideal ofdemocratic and free society in which all persons

live together in harmony and with equal

opportunities. It is an ideal which I hope to live forand to achieve. But if needs be, it is an ideal for

which I am prepared to die.” (Nelson Mandela, 20

April, 1964)

Pluralism – We accept thatdiversity is natural and that all

groups can be given fairtreatment

We strive to becomemulticultural persons

•(functioning effectively in manycultural setting)


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True acceptance of diversity consists in accentuating the values inherent in diversity and theaffirmation of the validity (meaningfulness/logicality and not necessarily truthfulness) of thevarious cultural expressions within a society.

Theoretically, the quest to be inclusive in attitude is not alien to Africans or Nigerians. Haveyou ever heard of the concept called “African humanness”? Well, it is a concept that has beengiven extensive popularity from the Southern Africa. Arguably the concept represents a sharedworldview for most African people especially those residing within Sub-Saharan Africa(Kamwangamalu 1999, Metz 2005). Essentially, Africa humanness hinges on the principle thatall human beings are intrinsically linked together and that the furtherance of one’s being is

bounded with those of the others. See figure 7 for its pictorial depiction.

Fig. 7: Interconnectivity image4

African humanness as illustrated above is the bedrock of our experience of true interculturalliving in Nigeria. While we might have our differences, at the fundamental level, what bindsus together is our common humanity and historical as well as our environmental heritages.African humanness is the raison d’et re for our oneness, interdependence, continuum of

relationships, solidarity, reciprocity, sharing and partnering.

Many of us would go on to mention happiness, good paying job, wealth, peace, successful business, bright career and other achievements if prompted by this question. But for some, pursuing any of these goal is exclusively a personal agenda that preclude others as if these

4 All 3D images in this e-booklet can be found on google pictures. Google. 3D images [Online]. Available:www.google.com.

The principle of

Interconnectivity:“Ubuntu” Oneness,interdependency,continuum ofrelationships,

solidarity,reciprocity,sharing and partnering

Have you ever thought of the kind of

things you want from life in this world


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others do not deserve or want same goods. Well, Mandela has this to say to us concerning ourdisposition to our ambitions vis-à-vis our attitude to other people in our society:

“A fundamental concern for others in our individual and community

lives would go a long way in making the world the better place we so passionately dreamt of” (Mandela, Soweto, South Africa 12 July, 2008)

His statement shows us that when we take care of our common goal of making our world a better place, our own individual interests tend to find room for fulfilment. There is a saying inZulu language that depicts this understanding. “Umuntu ngumuntu ngabantu”. Literally, itmeans “a person is a person because of people or through other persons”. Thus, it is unmistakento affirm that becoming a person in the true sense or actualizing our humanness requires theconsideration of others. How do we become this kind of person?

3.1. Becoming a Multicultural PersonIt is proposed in this e-booklet that becoming a multicultural person can be achieved throughthe following three pathways: awareness, communication/dialogue and evaluation.

Fig. 8: the tripartite modes of growing in multicultural smartness

This tripartite mode of growing in multicultural smartness as shown in figure 8 is not to be perceived in series but as intertwine exercise through which individuals and groups can bettertheir relationships in a multi-cultural setting. We shall explore each one of them to see theirrelevance to intercultural living.

3.1.1. AwarenessBasically, this exercise consists of tak ing notice of one’s inner and outer world of experienceto sieve were one’s capacity for relationship lies (keep in mind that our focus is on cross-cultural relationship). It is acclaimed that Socrates, the great Greek sage, once said: ‘man knowthyself’. What this lover of wisdom intend to communicate is that the most useful knowledgeabout life is that which concerns the individual self. It is important that I know who, what andhow I am because such knowledge helps me to bring into my world of relationships my realself and can help me to better my approach to issues that arise from relating. In fact, one’s

effectiveness at any instance of relating is dependent on how much resources in terms of

Awareness

Communication/Dialogue

Evaluation


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competence that one taps from within. Inadequate possession of self-knowledge can lead to asituation where one lives and interact blindly.

Fig. 9: self-identity

Self-knowledge includes but is not limited to consciousness of my personality, roots, backgrounds, professions, etc. (see fig. 9). For instance, having the consciousness that I am afather of two lovely kids, a brother to five siblings, a son to my parents, a member of the Igalatribe do have definitive effects on how I relate across these matrix of relationships (see fig. 10for more of these). More than any of these, I could be a lawyer or dentists with definitivecultural outlook. Then one can talk of one’s religious group and other social affinity.

Awareness of this complexity is crucial to the goal of intercultural sensitivity. In a way, itreveals that more than as we often like to think, no one is really purely monocultural. Thinking

about this, Susan Fries argues that “just as most human beings speak more than one language,many of us ‘share’ more than one culture with different groups of people we interact with”(Fries 2009: 6). In similar tune, John Metta (2016), writing on “Race in the US: what if youridentity was a lie?” for Al Jazeera, argues that “we interact in layers of cultures”. Admittedlythen, we are more multicultural than we think. You would appreciate this point well if you canthink of how differently you behave when you are with your business colleagues, or schoolmates, or work pals as compared to when you are with your family, or friends, or social clubmates, or town mates, etc. These variability suggests that human beings are capable ofmulticultural experience. Thus, you would do well to boost your competence to actualize thesehuman relationship potentials in you.

Fig. 10. Relationship matrix

Whoam I?

• Personality,roots,backgrounds,profession, etc

Myrelationship

matrix

• Father/mother,son/daughter,fiancé/fiancée, friends,associations,institutions, ethnicity,nationality, etc


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Beyond having a comprehensive knowledge of one’s relationship matrix, there is a need to beaware of the kind of things one brings into social relationships. I have termed such things as‘relationship baggage’ for want of a better concept. There are illustrated in figure 11 below.


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Fig. 11: Relationship baggage

What baggageam I bringing

into theserelationships?

ETHNOCENTRISM

The tendency toview the world

through one’s own

cultural filters STEREOTYPES

Generalized imagesthat we have aboutgroup of people on

the basis ofunderlying

characteristics ortraits

PREJUDICE

The tendency toprejudge others on the

basis of their group

membership, solely interms of theirstereotypes

ETHNIC BIGOTRY

The practice ofdiscrimination

based on ethnicidentification

RACISM

The practice ofdomination by arace over other

races


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Included in the figure are ethnocentrism, stereotypes, prejudice, ethnic bigotry and racism.Ignoring any apparent bias, this set of human dispositions to diversity is presented

progressively in a clockwise circular movement. In other words, each successive item is fed byits predecessors. Thus, to empty oneself of any later phase requires investigating the earlierones. Let us explore them briefly.

Ethnocentrism as one of the baggage presents a stumbling block to intercultural living.Essentially, it represents a tendency to have just one filter through which one makes sense ofthe world. Unfortunately, this filter is judged as one’s own cultural worldview perceived as

superior to others. But as Late Chinua Achebe, a first generational legendary writer in Nigeria,made us to understand, taking one’s cultural standard as the default for judging all experience

in life can be dangerously misleading. Hence, Uchendu in Achebe’s ‘Things fall apart’, arguesthat we should be weary of ethnocentrism because “What is good among one people is [can

be] an abomination with others” (Achebe 1959). Failure to recognise this can lead to seriouscultural frictions in one’s intercultural experience. Take the case of simple menu as an example.To the Yoruba people of Western Nigeria, Ewedu5 and Amala6 are delicacies. While they might

not appeal to an easterner (say an Igbo person) as menu, their worth is irreducible as far as theYorubas’ who delight in taking it are concerned. In fact, a potency to experiencing meaningfulrelationship with a Yoruba person who fancy these delicacies can be ruined if the preceding

point is not respected.

In similar way, stereotype, which is almost a natural mood of making easy and simplecategorisation of people’s behaviours based on their group identity can adversely affect

relationship if not well guarded. Stereotypes are generalized images concerning personsidentified as belonging to a particular cultural group. They can be positive or negative and it isheld against every cultural group that you can think of. For this reason, the often stated claimedthat ‘only my tribe is picked on’ in terms of stereotypes is an overstatement. Meanwhile, since

they are by definition an oversimplified description of persons’ group identity and by nature judgmental and often derogatory, they certainly do not encourage effective intercultural living.As a suggestion, do not deny the existence of stereotypes but in their application to individuals,treat them as tentative hypotheses that is open to verification. Hammer et al. (2003) endorsethis view when they argue that cultural generalisations serve the purpose of comparativecultural studies and understanding. It is the ground on which we can make comparisons

between cultures. However, in applying to individuals, care must be taken so as to respect thedialectic between the objective and the subjective culture; that is, the institutionalized and theindividual experience of societal institutions.

Within Nigeria’s context for instance, pool of stereotypes exists about almost every group. Oneoften here things like ‘the Igbos are money lovers’, ‘the Yorubas are dirty and lousy people’,

the ‘Hausas are illiterate and killer freaks’. Even on the basis of logic, it is impossible tovalidate these claims as well as others about any group in experience; hardly can anyone claimto have experienced every Igbo there is or Yoruba or Hausa. Thus, more than it is oftenadmitted, stereotypes are partial or shadowy truth at best. If you want real truth about any

person or thing, seek experience with the person or thing. This leads us to the third of the package in the baggage, prejudice.

Prejudice is the tendency to prejudge people on the basis of their cultural or group identity. Itis built on held-up stereotypical knowledge. At the cognitive level, having the generalised

5

A particular Yoruba soup-like delicacy made from a vegetable called ewedu6 It is a special swallow food made out of yam or cassava flour that is cherished among the Yoruba people of Nigeria.


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knowledge about the Yorubas is one thing. But taking this out in attitude towards persons fromthat group leads to prejudice. Once taken further on the large scale in practice, one would haveethnic bigotry which is the practice of discrimination based on ethnic identification. Needlessto emphasise that prejudice and ethnic bigotry are very rife practices across our nation. Peopleare reported to receive favour or disfavour based on their ethnic affinity. In other instances,

genocide and racist practices can result from this. In the case of the former, one can think ofRwanda of 1994, and for the former, our sister country – South Africa before mid-1990s. Inmany ways then, the items of the baggage stand as dangers to intercultural sensitivity and onewould do well to be familiar with their presence. Below, Dr Milton Bennett’s DevelopmentalModel of Intercultural Sensitivity (see fig.12) is introduced. The model explains how peopleconceptualises and adapt to cultural differences (Bennett and Bennett 1993, Bennett 1993).Listing six orientations that people adopt in response to cultural difference, Bennett proposesthem as ways to move away from ethnocentrism to a mode of living that favoursmulticulturalism which he termed ethnorelativism. Essentially, they are considered as

pathways to intercultural competence “the ability to think and act in interculturally appropriate

ways” (Hammer et al. 2003: 422)

According to (Bennett 1993), in a simpler way, ethnocentrism can be understood in terms ofattitudes toward cultural differences: those in the denial stage deny the existence of culturaldifferences, those in the defense stage demonize them, and those in the minimization stagetrivialize differences.


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`

Ethnocentrism and Ethnorelativism Dr Milton Bennett

Denial: there’s no cultural differences.

Mine is the only “real one”

Defense: cultural differences exist; but

“theirs isn’t as great as ours!

Minimization: assumes that all cultures are

fundamentally similar; “everyone is same

like me”

Acceptance: recognises the existence of other

cultures as viable alternative worldviews.“I’m culture neutral”

Adaptation: cultural differences are

perceived as positive. Adapt behaviours to

environment

Integration: effortless shifts between

worldviews while still maintaining cultural

self-identity

Denial Defense Minimization

Ethnocentrism

Acceptance Adaptation Integration

Ethno-relativism

Fig. 12. Dr Bennett’s Developmental Model of Cultural Sensitivity


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3.1.2. EthnocentrismAt the Denial stage, a person would not recognize the existence of cultural differences. He/she

believes that there is a correct type of living (i.e. theirs), and that people who behave differentlysimply are not better. In this state, there is a failure to appreciate cultural diversity which pushesthe individual to psychological or physical isolation. As such, the denialist is prone to imposing

his/her value system upon others, believing that they are “right” and that others who aredifferent are “confused.” In most cases, such a position is taken due to lack of or inadequateexperience in cultural exposure (Hammer et al. 2003: 424).

For the defense phase, there is a failure of an individual to accentuate the validity of otheralternative mode of living present in the individual’s culturally rich world. They could easilyaffirm that differences in culture abounds. But there is a prevalent feeling of wanting to assertthe superiority of their very own culture as the valid mode of living. Hence, cultural differences

become problems to be overcome, and there is a dualistic “us vs. them” mentality (Hammer etal. 2003: 424). Because of this, those in the defense phase feel threatened by “competing”cultures. Consequently, they tend to surround themselves with members of their own culture,

and avoid contact with members from other cultures.

There is a sense in which defense can be experienced in reversal. It happens when an individualadopt a new culture takes a stand against his/her culture of primary socialisation as inferior tonew found culture. Consider a Nigerian folk who goes to America and returns with a totaldisdain for his culture of origin. He now considers his experience of home people’s way of

behaving as threats. It is a naïve denial in the sense that the dichotomy is still maintained exceptthat the role is reversed.

Minimization: the key feature of the minimisation phase of ethnocentrism is the tendency tofocus more on the shared or common values in a multicultural setting to the detriment of thedifferences. The assumption here is that there are no differences, “we are all one Nigeria” assome persons in Nigeria would say. However, as they are obsessed with this mantra, theyneglect fundamental differences that exist and through that hit cultural blockades in theirintercultural living. While this might come across as positive, the failure to recognisedifferences is as grave as those that denies similarities. Hammer et al. (2003: 425) reasonedthat this can happen because ‘universal absolutes’ like the language of one Nigeria, one

religion, etc. hide deep cultural differences such that “other cultures may be trivialized or

romanticized”. Where there are dominant groups, this can even mask the recognition of theinstitutional privilege belonging to the dominant group and the weaker position of the smallergroup. Progressing beyond this three modes, one goes into the other three phases of

ethnorelativism.

3.1.3. Ethnorelativism:It must be said that ethnorelativism as used here is strikingly different from the concept ofethno-relativity which is an ethical principle in Philosophy. The latter argues that morality orthe rights and wrongs of behaviours are based on cultural standard with no appeal touniversalism. In other words, what is considered a taboo in one society is not necessarilyconsidered an offence in another. This principle which is logically and morally misguiding isdifferent from the concept of ethnorelativism discussed below. Basically, ethnorelativismargues that while morality shares both universal and particular elements, there is a need toapproach cultural differences with an attitude of respect that allows room for learnings,

cooperation and integration. In this respect, Hammer et al. (2003: 423) argue that ‘interculturalsensitivity’ is the engine that drives intercultural experience. In practical terms, it means that


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Okoliko, D. A.

3.2. Communication

More than just sending(encoding) and receiving

(decoding) information

It is thetotality ofinteraction

premised on theprinciple ofinterconnectivity/solidarity/reciprocity

• Subject to

subject, notsubject toobject

Communication

Fig. 13. Communication attributes


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that is multicultural would operate from common ground. This immediately creates complexitythat can only be broken down through conscious effort to respect differences in these areas.

Take for instance, the case of beliefs. They are concepts or assumptions we hold to be true, butmay or may not be backed by evidence. For example, a person or persons may hold the beliefin the potency of witchcraft or the existence of mermaids. This cognitive action can subsistwith or without the aid of demonstrable evidence. While beliefs may be an intellectualexperience for those who hold them, they constitute shaping factors on the individuals’attitudes to the world. Similarly, the closely related concept (although, quite different from

belief) called ‘values’ shape attitudes in communications. Values are deeply held beliefs whichguide our actions. They describe the worth or importance we attach to a particular entity or

beliefs. Again, we can consider the case of ‘time’. In some places, it is highly valued that peoplestick to time for appointments (E.g. U.S.). That might be different in other cultures were timeis dependent on social ties, e.g., that I am able to carry my family along well enough to a socialfunction is more important than getting there in time (in some African settings; e.g. the conceptof ‘African time’ that is well instituted into social norms in Nigeria). Failure to factor this in a

relationship can go a long way to affect cross-cultural interaction. In the case of Nigeria, wecan think of how different tribes prioritise things like family, celebration, meal time, dressingcodes etc. and the magnitude to which these values impact on social interactions. Experiencingthe other can become revelling once awareness of these differences and respect is nurtured.

I would like to tell a personal story here to illustrate the power of communication. During myyears at St. Patrick Formation House in Ijebu-Ode Nigeria, I remember one significant culturallearning experience among many. The religious community I was part of was very diverse withmembers made up of about nine tribes in Nigeria and three Irish priests. One day, one of theIrish priests who was also the Director of Formation accosted me while I was passing him by.I had just greeted him ‘Good afternoon Fr.’ as I would do at almost every instance that I come

across him. To my surprise, he did not like it that I was fond of greeting him at every instance.This was what he called me to discuss. Meanwhile, to me, the practice was an acceptable normin the way of life that I was brought up. My formatior 7 was not only uncomfortable with my‘over -greeting’, he was equally not pleased that I could not address him by his name but by thetitle of his office as a priest, ‘Father !’ That day, we dialogued about these issues and both of uscame to understand that we were operating from different cultural outlook. We did not stop atunderstanding why we both had different reactions on these issues, we had to make shifts in amanner that respect both parties’ positions. After our discussion, with efforts, I was able tomake shifts with the issues. My frequency of greetings gradually reduced to accommodate hisfeelings; and although, I could not bring myself to address him straight by his name, Ieventually learnt to add his name as suffice to his tittle anytime I address him. In our discussion

that day, I told him why it was difficult for me to address him by name alluding to my culturalvalue of respect for elders. He was respectful of my position and never raise the issue again.From our open chat about experienced cultural difference, we both gained more understandingabout each other as we live and interact.

The above story illustrates the power of having genuine intercultural dialogue. Given ourdifferent background, it was noticeable that our beliefs and values on the issue ofcommunication was not the same. But having that honest talk opened room for moreunderstanding that helped us to move on in our relationship. More than that, it helped us to dealwith untuneful assumptions about each other.

7 The time describes one who is in charge of students’ training in religious formation houses


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In general, the following tips on intercultural communication are handy8. (Some are derivedfrom Lindsay McMahon’s blog on English and Culture Tutoring Service).

Be aware of your own culture: here, there is a need to be conscious of one’s culturalnorms about communication. For instance, while some cultures favour being direct andforward, others are less direct. Also, the use of nonverbal gestures (facial, hand and

body languages) and how they are perceived are crucial points to note. Having thisawareness can aid open dialogue when one confronts challenges across cultures. It helpsone to be able to appreciate in what considerable ways one’s mode of communication

differs from others and see where the need to accommodate differences lie. Secondly, respect: consider that those who you experience in your intercultural living

have self-worth just like you. Their way of life has validity likewise yours. However‘backward’ they might first come across to you, resist the temptation to write them off.

This would allow a reciprocal appreciation for your own self from them. Remember,human communication is only meaningful when it takes place between subjects, not

between subjects and objects.

Thirdly, be disposed to learn. Humility in front of the unknown is a necessary attitudeto learning. Instead of rushing into judgement based on assumptions, take time to weighyour assumptions through experience. Be less assertive with your own preconceivedideas and give room for the other to let you see through their own lens. This wouldfoster greater understanding and enhance intercultural experience. Note that even yourown culture was learned. Likewise, you could learn about others’ way of life.

Fourthly, be curious: do not settle with the surface observations or mere hear say aboutothers’ culture. Yearn to experience others’ way of life. This is the drive towardsexposure which enriches intercultural competencies. The more you reach out to peoplethat are different from you and welcome them, they more exposure you get toexperiencing cultural difference which is the exact thing you need to stretch your

intercultural competence. Fifthly, be positive: take as a ground rule to think first of the positive aspect of people’s

way of life. Instead of dwelling on the negative stereotypes (which come too easy toaccess from hearsay), try to look forward to experiencing other positive aspects that the

people might have.

Let us turn to the last of the tripartite mode of perfecting our skills of experiencingmulticulturalism.

3.3. EvaluationLike the first of the tripartite modes of intercultural competence, evaluation is an introspectiveexercise. It is more about taking stock of one’s journey through intercultural living. Evaluationis both a personal and collective task. It requires regular reflection on the past journeyidentifying areas of progress and negligence. From there, the former is consolidated and theareas of weakness is reviewed as growth points. For any mixed group or plural society thatconsiders integration as a worthy project, this exercise is imperative.

At the personal level, it takes cognisance of core questions that bother on personal attitudes todifferences, behavioural exhibitions on occasions of cross-cultural experiences, and ideas or

8 Some are adopted from Mcmahon, L. 2011. Your Intercultural Comunication Skills: 5 Ways to Improve[Online]. English and Culture Tutoring Services. Available:

http://www.englishandculture.com/blog/bid/71208/Your-Intercultural-Communication-Skills-5-Ways-to-Improve [Accessed 09 November 2016].


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knowledge of cultural edges. It asks questions like how much has my ideas about the mixedsocieties where I live, work, or study been changed through my experiences? Are they still greyareas? (Cognition). What are my dispositions towards particular groups that are different fromme? (Attitude). Why do I get frightened when I come across an incidence of cultural practicethat is different from mine? (Behaviour). Questions such as these can help one ascertain one’s

level of growth with regard to intercultural competency.

At the communal or group level, this exercise is also important. Any diverse community thatneglect reflecting on their living together is often prone to misgivings that weigh down progresson integration and group building. In the case of Nigeria, this task has been largely a failure.Diverse local communities, local government areas, and states rarely organise dialogue forumswhere honest talks about how each party is being carried along, on grey areas of relationshipsand on way forward. And sometimes, when similar platforms are created, discussionsindicative of either obsession with one Nigeria that obscure underling differences oridiosyncratic agenda revealing separationists tendencies dominate Nigeria’s national discuss.The implication is that dissenting voices are not heard and proper atmosphere for genuine

dialogue is missing. I believe that the near-absence of seasoned evaluation from the bottom-upof Nigeria’s national life is responsible for feelings of marginalisation, suspicions, mistrust anduneasiness that have led to wanton violence and crisis across the nation. The same can be saidof smaller groups, business partnership, schools where cross-cultural challenges stare.

Having looked at all the three exercises that grow one’s intercultural competence by way of

enhancing one’s intercultural sensitivity, it is now proper to describe qualities of a multi-culturally smart person.

4. Who is Multi-Culturally Smart?

It must be admitted that spelling out the qualities of a multi-culturally smart person is a daunting

task; hence, those outlined here are not exhaustive. The attempt is to adumbrate expected thingsfrom one who has taken the task of becoming a multicultural person serious. There are threefronts to articulate this: the level of cognition/knowledge, attitude and behaviour .

The knowledge part bothers on awareness acuteness. He or she has acumen for culturaldiversity and possesses requisite experiential knowledge about his own culture as well asothers’. This is what the Bennett’s school would describe as “Acceptance” orientation tocultural difference. The individual is a repository of categories of cultural differences withconceptual capacity.

Attitudinally, this knowledge has shaped his or her affect/attitude such that he or she can betruly said to have the following qualities:

• Respect, empathy, flexibility, patience, interest, curiosity, openness, a sense of humour,tolerance for ambiguity, a wiliness to suspend judgment, etc. If you like, you can thinkof Bennett’s ‘Adaptation’ and ‘Integration’ orientations to cultural difference here.

Behaviourally, a multi-culturally smart chap possesses the skills or competencies that are trulyintercultural. They include but are not limited to the capacity to

• develop and maintain relationships across boards,

• communicate effectively and appropriately with minimal loss or distortion irrespective

of persons involved,


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• attain compliance and obtain cooperation with others across boards.

5. Conclusion.

In the present world where ease of mobility and crisis of economy, politics and religion ismaking the possibility of finding pure homogeneous community or society increasinglydifficult, the task of taking intercultural competence serious is important for everyone. Whilethis point is readily appreciable, many people, especially young ones are insufficiently givennecessary lessons and experience to enrich their intercultural competence. In Nigeria wherediversity is an unquestionable fact, the task of grooming young people to be multi-culturallysmart is a necessary condition for the project of national integration. Through this studymaterial designed for series of intercultural seminars held for group of young people withinIlorin environs, attempts were made to establish why national integration is paramount for ournation. It was argued that all fronts of national development hinges on the extent to which weare integrated on the ground that development among other things, requires synergic effort.

Having established the necessity for taking the intercultural competence task serious, it was

further demonstrated that to become multi-culturally smart, there are three modes to operatefrom: awareness, communication and evaluation. These modes which are not sequenced inreality define individuals as well as communities’ knowledge, attitude and behaviours towardsdiversity. Lastly, traits particular to persons on the track of multi-cultural smartness were listedout. They give a clear picture that behaviours that isolate, discriminate, disrespect, maim andgenerally coerce others into forming a relationship with people fall short of interculturalsensitivity or smartness. Unfortunately, these are the sort of practices surfacing across ournation. Thus, it seems that individually and collectively, we are yet to get it right in respect ofour intercultural living. This makes it an imperative for us to live out the principles outlined inthis handbook.

Finally, for rhythmic impression of all that has been said, I leave you with this poem I wroteon intercultural sensitivity.

I’m not alien

I’m not alien, I’m just different. Don’t you hear nature’s comment? “Variety is complement”.

I might have different tongue.

It doesn’t mean I am a dung. Like you, I’ve a life. Live let’s live!

Like the rose and the bee,We can together be.The tongue and the teeth fight,Yet their difference they often put to flight.

Observe the beauty of the rainbow;Different colours adding style to the bow.

Like them, we can live and work;


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Together, building a better world.

But you! You keep calling me names,And on that wants me maimed.Can’t you see?

I’m not alien, I’m just different.

©Okoliko 16-02-2016; 12 th hr.


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sensivity'. In: Paige, R. M. (ed.) Education for the intercultural experience. Yarmouth, ME: Intercultural Press.

Bhawuk, D. & Brislin, R. 1992. 'The measurement of intercultural sensitivity using theconcepts of individualism and collectivism', International Journal of

Intercultural Relations, 16, 4l3-436.Culturewise's Training Team 2015. Understanding cultural awareness and cross-

cultural communication skills. Culturewise.

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sensitivity: The intercultural development inventory', International journal ofintercultural relations, 27, 4: 421-443.

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Documents

Cross-Cultural Relations among Nigerian Youths, Problems and Prospects: An E-booklet on Intercultural Sensitivity