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...Because Of Our Tomorrow

Why Trump Does Not Want Nigerians in America

Updated on : Wednesday, 14 January, 2026
Released on: Thursday, 08 January, 2026

Read (148) |

Join BOOT Party
No nation can thrive on self-hatred. If a people do not value what they possess, how can they value what is foreign to them? One of the least discussed but most damaging obstacles to Nigeria's national development is our deep-seated cultural self-rejection.

Ironically, many Nigerians proudly identify along ethnic lines—Hausa, Efik, Igbo, Kanuri, Ijaw, Yoruba, and others—yet we have failed to transform these rich identities into a shared national consciousness capable of driving development. In the process, we have lost much of what once defined us: indigenous medicine, endangered languages, wildlife heritage, and cultural depth. Today, despite Nigeria's immense potential, our global cultural offering is often reduced to little more than "Detty December."

This cultural erosion is not accidental. The persistent demonisation of African traditional culture—for example Yoruba ìṣẹ̀ṣe—must come to an end. This is not merely a cultural problem; it is a psychological and national one. Patriotism cannot be revived through symbolic gestures such as reverting to an old national anthem. It must be evident in what we promote, what we consume, and what we repeatedly allow to shape our collective mindset.

For decades, Western media played a significant role in racialised storytelling, frequently portraying evil, villainy, or even the devil itself as "black." Though deeply harmful, this narrative has increasingly been challenged and corrected in recent years. Sadly, Nigeria's own creative industry has failed to undertake a similar self-correction.

Nollywood—particularly Yoruba-language films—continues to portray African traditional religion and culture as evil, primitive, or demonic. In contrast, Christianity and Islam are routinely framed as the sole sources of morality, enlightenment, and progress. This pattern is neither neutral nor harmless. It reinforces the dangerous belief that African identity and spirituality are inherently inferior.

This narrative must stop.

No society can build unity or prosperity on cultural self-contempt. When a people are repeatedly taught—especially through popular media—that their ancestors, belief systems, and traditions are evil, the inevitable outcome is internalised shame and alienation from self. A nation that despises its roots cannot stand confidently in the world.

It is therefore imperative that Nigerian film regulators treat this issue with urgency. Films that consistently portray African traditional culture as evil should be critically examined, challenged, and, where necessary, regulated. Global platforms such as YouTube and Netflix, which profit from distributing these narratives, must also be engaged and held accountable for the content they amplify.

Similarly, South-West state governments must go beyond symbolic gestures such as declaring public holidays for ìṣẹ̀ṣe. Cultural recognition without cultural protection is hollow. There must be deliberate policies to counter harmful portrayals and encourage balanced, respectful representations of Yoruba and broader African traditions.

Often overlooked—even by policymakers—is the dangerous implication embedded in these portrayals: the suggestion that Africans are inferior because of their original belief systems. The controversy surrounding the burial of the late Awujale is instructive. Instead of modernising and clarifying an indigenous tradition, the state subordinated it to foreign religious norms through legislation. One must ask an uncomfortable question: can a bishop or an imam be legally compelled to be buried according to ìṣẹ̀ṣe traditions?

Just as Christianity and Islam are personal choices for many Nigerians, traditional religion is also a matter of personal conviction. Modern faiths must not be used—either explicitly or implicitly—to delegitimise indigenous cultures or erase their rightful place in society. However, it is essential to distinguish ìṣẹ̀ṣe as a religious practice from ìṣẹ̀ṣe as culture.

While culture naturally evolves with modern realities, religious practice must also undergo thoughtful renewal to remain relevant, dignified, and socially coherent. Many traditional rituals, as currently practised in public spaces, no longer reflect contemporary urban life or public sensibilities. For example, it is neither realistic nor appropriate to expect large gatherings for libation at busy motor parks (e.g. ìṣẹ̀ṣe shrine at 'Oshodi' Oke Motor Park) or for sacrifices to be placed at major road intersections.

For ìṣẹ̀ṣe to function credibly as a renewed religion, its adherents must take responsibility for developing structured, safe, and befitting spaces of worship—just as Christians, Muslims, and Hindus have done. Purpose-built architecture, organised worship environments, and clearly defined practices are not betrayals of tradition; they are evidence of its evolution.

Without such intentional modernisation, traditional religion risks being reduced to folklore rather than recognised as a legitimate and living faith within a modern society.

Government institutions, cultural bodies, and the creative industry all share a responsibility to redirect public consciousness toward self-respect and cultural confidence.

Credit must be given to initiatives such as EAYoruba on YouTube, which are actively reviving interest in the Yoruba language and identity—both of which face extinction. Many older Nigerians grew up being punished in schools for speaking their mother tongue, a practice that has had lasting consequences. Countless brilliant minds were sidelined, not for lack of intelligence, but for failing to meet arbitrary standards in English, despite excellence in science and mathematics.

In the end, no one can love us better than we love ourselves. And that love must begin with how we tell our own stories. Until Nigerians learn to see themselves as heirs of multiple civilisations rather than refugees from their own history, the country will remain vulnerable—internally divided and externally disregarded. A confident Nigeria will only emerge when every culture within it is treated as an asset, not an embarrassment.

National rebirth begins the moment we stop asking how to escape ourselves and start asking how to rebuild ourselves—together.

Yours sincerely,
Sonny Adenuga
National Chairman
Because Of Our Tomorrow (BOOT) Party


Twitter: @SonnyAdenuga

Why Trump Does Not Want Nigerians in America

Updated on : Wednesday, 14 January, 2026
Released on: Thursday, 08 January, 2026

Read (148) |

Join BOOT Party
No nation can thrive on self-hatred. If a people do not value what they possess, how can they value what is foreign to them? One of the least discussed but most damaging obstacles to Nigeria's national development is our deep-seated cultural self-rejection.

Ironically, many Nigerians proudly identify along ethnic lines—Hausa, Efik, Igbo, Kanuri, Ijaw, Yoruba, and others—yet we have failed to transform these rich identities into a shared national consciousness capable of driving development. In the process, we have lost much of what once defined us: indigenous medicine, endangered languages, wildlife heritage, and cultural depth. Today, despite Nigeria's immense potential, our global cultural offering is often reduced to little more than "Detty December."

This cultural erosion is not accidental. The persistent demonisation of African traditional culture—for example Yoruba ìṣẹ̀ṣe—must come to an end. This is not merely a cultural problem; it is a psychological and national one. Patriotism cannot be revived through symbolic gestures such as reverting to an old national anthem. It must be evident in what we promote, what we consume, and what we repeatedly allow to shape our collective mindset.

For decades, Western media played a significant role in racialised storytelling, frequently portraying evil, villainy, or even the devil itself as "black." Though deeply harmful, this narrative has increasingly been challenged and corrected in recent years. Sadly, Nigeria's own creative industry has failed to undertake a similar self-correction.

Nollywood—particularly Yoruba-language films—continues to portray African traditional religion and culture as evil, primitive, or demonic. In contrast, Christianity and Islam are routinely framed as the sole sources of morality, enlightenment, and progress. This pattern is neither neutral nor harmless. It reinforces the dangerous belief that African identity and spirituality are inherently inferior.

This narrative must stop.

No society can build unity or prosperity on cultural self-contempt. When a people are repeatedly taught—especially through popular media—that their ancestors, belief systems, and traditions are evil, the inevitable outcome is internalised shame and alienation from self. A nation that despises its roots cannot stand confidently in the world.

It is therefore imperative that Nigerian film regulators treat this issue with urgency. Films that consistently portray African traditional culture as evil should be critically examined, challenged, and, where necessary, regulated. Global platforms such as YouTube and Netflix, which profit from distributing these narratives, must also be engaged and held accountable for the content they amplify.

Similarly, South-West state governments must go beyond symbolic gestures such as declaring public holidays for ìṣẹ̀ṣe. Cultural recognition without cultural protection is hollow. There must be deliberate policies to counter harmful portrayals and encourage balanced, respectful representations of Yoruba and broader African traditions.

Often overlooked—even by policymakers—is the dangerous implication embedded in these portrayals: the suggestion that Africans are inferior because of their original belief systems. The controversy surrounding the burial of the late Awujale is instructive. Instead of modernising and clarifying an indigenous tradition, the state subordinated it to foreign religious norms through legislation. One must ask an uncomfortable question: can a bishop or an imam be legally compelled to be buried according to ìṣẹ̀ṣe traditions?

Just as Christianity and Islam are personal choices for many Nigerians, traditional religion is also a matter of personal conviction. Modern faiths must not be used—either explicitly or implicitly—to delegitimise indigenous cultures or erase their rightful place in society. However, it is essential to distinguish ìṣẹ̀ṣe as a religious practice from ìṣẹ̀ṣe as culture.

While culture naturally evolves with modern realities, religious practice must also undergo thoughtful renewal to remain relevant, dignified, and socially coherent. Many traditional rituals, as currently practised in public spaces, no longer reflect contemporary urban life or public sensibilities. For example, it is neither realistic nor appropriate to expect large gatherings for libation at busy motor parks (e.g. ìṣẹ̀ṣe shrine at 'Oshodi' Oke Motor Park) or for sacrifices to be placed at major road intersections.

For ìṣẹ̀ṣe to function credibly as a renewed religion, its adherents must take responsibility for developing structured, safe, and befitting spaces of worship—just as Christians, Muslims, and Hindus have done. Purpose-built architecture, organised worship environments, and clearly defined practices are not betrayals of tradition; they are evidence of its evolution.

Without such intentional modernisation, traditional religion risks being reduced to folklore rather than recognised as a legitimate and living faith within a modern society.

Government institutions, cultural bodies, and the creative industry all share a responsibility to redirect public consciousness toward self-respect and cultural confidence.

Credit must be given to initiatives such as EAYoruba on YouTube, which are actively reviving interest in the Yoruba language and identity—both of which face extinction. Many older Nigerians grew up being punished in schools for speaking their mother tongue, a practice that has had lasting consequences. Countless brilliant minds were sidelined, not for lack of intelligence, but for failing to meet arbitrary standards in English, despite excellence in science and mathematics.

In the end, no one can love us better than we love ourselves. And that love must begin with how we tell our own stories. Until Nigerians learn to see themselves as heirs of multiple civilisations rather than refugees from their own history, the country will remain vulnerable—internally divided and externally disregarded. A confident Nigeria will only emerge when every culture within it is treated as an asset, not an embarrassment.

National rebirth begins the moment we stop asking how to escape ourselves and start asking how to rebuild ourselves—together.

Yours sincerely,
Sonny Adenuga
National Chairman
Because Of Our Tomorrow (BOOT) Party


Twitter: @SonnyAdenuga

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