Forgotten Dairies
WAZOBIA Is Not Nigeria, Nigeria Is All Of Us -By Ifeanyi Brisborn Ogbolu (MC Ifybeck)
If genuinely we wanted national unity, then every Nigerian people must see itself in the Nigerian story—not as an afterthought, not merely as a “minority”, but as an equal part of the nation. Hausa, Yoruba and Igbo should be celebrated but their prominence must not overshadow everyone else. We should recognise many other ethnic groups in Nigeria without turning diversity into division. For no reason should our diversity become an obstacle to national unity. Instead, it should be its foundation.
WAZOBIA is often presented as Nigeria’s “unity word”—a combination of linguistic elements from Hausa, Yoruba and Igbo:
- WA — “Come” in Yoruba
- ZO — “Come” in Hausa
- BIA — “Come” in Igbo
Hence:
WA + ZO + BIA = WAZOBIA
But linguistically, there is something more interesting about the word than its popular meaning. WAZOBIA is a morphological outcome of a multilingual lexical coinage or blending because it brings together lexical items from three different Nigerian languages and fuses them into one new expression. In the publication, Wázóbìá: A Comparative Study of the Linguistic Structure of Nigeria’s National Languages, Babarinde and Waya (2017) examines the word from a morphophonological perspective and describes wá, zó and bìá as the Yoruba, Hausa and Igbo forms respectively. Their work also discusses the possibility of creating such cross-linguistic coinages in the search for expressions capable of fostering national unity. Similarly, Oyeniyi (2025) describes WAZOBIA as a fusion of Wa (Yoruba), Zo (Hausa) and Bia (Igbo), noting that the concept can be associated with the inclusion of more than one ethnicity or language in the Nigerian context.
Subsequently, the expression became part of Nigerian popular culture and has been used in broadcasting, music, literature and other forms of popular expressions. Rotimi Fasan in 2015 studied WAZOBIA from the lens of Nigerian popular arts and nationhood by tracing its origin to Nigerian popular culture, including its association with a television programme of the 1970s.
So WAZOBIA is, in one sense, a fascinating linguistic creation, that is, three languages contributing pieces to one word. But that brings us to a bigger question:
Can three ethnic groups and three languages adequately represent a country of hundreds of ethnic groups and languages?
My answer is NO in capital letters.
NIGERIA IS MUCH MORE THAN WAZOBIA
Nigeria is one of Africa’s most ethnically and linguistically diverse countries. Although, estimates vary depending on how ethnic groups, languages, varieties and communities are classified, but recognised sources commonly put Nigeria’s ethnic groups at more than 250 and its languages at more than 500. Whatever figure we eventually accept, the fundamental fact remains the same: Nigeria is not Hausa, Yoruba and Igbo alone. Beyond the three groups popularly described as the “Big Three” are hundreds of others with their their distinct languages, histories, kingdoms, cultures, traditions and identities.
Among them are:
- NORTH CENTRAL / MIDDLE BELT: Tiv, Idoma, Nupe, Gbagyi, Berom, Jukun, Eggon, Alago, Mwaghavul, Ngas, Atyap and others.
- NORTH EAST: Kanuri, Fulani/Fulfulde, Bolewa, Bura, Margi, Bachama/Bwatiye, Mumuye, Tangale, Waja, Karekare, Ngizim, Tula, Longuda and others.
- NORTH WEST: Zuru/Dakkari, Kamuku, Kambari and others.
- SOUTH-SOUTH: Ijaw/Izon, Urhobo, Isoko, Itsekiri, Ukwuani/Ndokwa, Ika, Aniocha, Edo/Bini, Esan, Owan, Etsako/Afenmai, Akoko-Edo, Efik, Ibibio, Annang, Oro, Ogoni, Ikwerre, Ogba, Egbema, Kalabari, Okrika and others.
- SOUTH-EAST: Ezaa, Ikwo, Izi, Ngwa, Aro, Ohuhu, Owerri, Orlu and others.
- SOUTH-WEST: Awori, Egba, Ijebu, Remo, Yewa/Egbado, Egun/Anago, Ife, Ijesha, Igbomina, Ibolo, Oyo, Oke-Ogun, Ibadan, Ibarapa, Akure, Idanre, Akoko, Ondo, Owo, Ikale, Ilaje, Arogbo Ijaw, Ijaw Apoi, Ekiti and numerous other communities.
This list is not exhaustive and that is precisely the point. The Nigerian story is simply too large to be reduced to three names only.
THE PROBLEM WITH THE “BIG THREE”
There is nothing wrong with Hausa, Yoruba or Igbo. They are major Nigerian peoples with rich histories and enormous contributions to Nigeria. The problem begins when their prominence becomes a definition of Nigeria itself. When Nigeria is continually represented through the lens of the “Big Three”, the hundreds of other ethnic groups can gradually become less visible in the national narrative. This is why I question the continued presentation of WAZOBIA as the ultimate symbol of Nigerian unity. A linguistic coinage involving three languages can celebrate linguistic interaction, but it cannot, by itself, represent adequately the full linguistic reality of Nigeria.
If WAZOBIA therefore is simply being used as a catchy cultural or media expression, there is little or no problem but if it becomes the framework through which we teach the world and Nigerians what Nigeria really looks like, then we should ask whether the representation is sufficiently inclusive. The danger is that it can unintentionally reinforce the impression that Hausa, Yoruba and Igbo are the central representatives of Nigeria, while the rest are merely “minorities”. This portrays an imagery of ethnic combat and supremacy war of which the big three are winning but that is not the kind of unity we should build as a nation clamouring for unity amongst diversity.
DIVERSITY SHOULD NOT BE ERASURE
Nigeria does not need to choose between unity and diversity. Diversity is what makes us unique and this uniqueness is strengthened by the cord of unity. We can have both.
The Tiv person can remain Tiv and be fully Nigerian.
The Ijaw can still be Ijaw.
The Urhobo can remain Urhobo.
The Isoko can remain confidently Isoko.
The Ukwuani can remain unshakably Ukwuani.
Ika can boldly be Ika.
Aniocha still Aniocha.
The Edo can still be Edo.
The Efik, an Efik.
The Kanuri can proudly remain Kanuri.
The Idoma can still remain Idoma.
The Nupe can remain Nupe.
The Awori, an Awori.
The Ijesha can remain Ijesha.
The Ekiti, undoubtedly Ekiti.
And every other Nigerian people can preserve its language, history and culture while contributing to one Nigerian nation.
No ethnic group is more Nigerian than another,
No language has a monopoly on Nigerian identity,
No culture should have to disappear for Nigeria to remain united.
Interestingly, our ethnic identities do not have to compete with our Nigerian identity. In fact, they can enrich it.
Our diversity should not be an obstacle to national unity.
Our diversity should be the foundation of it.
WAZOBIA IS NOT NIGERIA
WAZOBIA may be catchy;
WAZOBIA may be popular;
WAZOBIA certainly has its place in Nigerian popular culture but WAZOBIA is not Nigeria alone. It is an interesting example of how language can cross ethnic boundaries and create new expressions. In fact, there is something beautiful about three Nigerian languages contributing to one word. However, we should not confuse a three-language linguistic blend or coinage with the totality of Nigerian identity imagery. Nigeria is much bigger than three words from three languages. What the true picture should paint should embody the languages spoken in our homes, the histories handed down by our ancestors, the kingdoms and communities that existed long before the modern Nigerian state, and the hundreds of peoples who continue to contribute to the country’s story.
If genuinely we wanted national unity, then every Nigerian people must see itself in the Nigerian story—not as an afterthought, not merely as a “minority”, but as an equal part of the nation. Hausa, Yoruba and Igbo should be celebrated but their prominence must not overshadow everyone else. We should recognise many other ethnic groups in Nigeria without turning diversity into division. For no reason should our diversity become an obstacle to national unity. Instead, it should be its foundation.
So, yes, let WAZOBIA remain part of Nigerian popular culture.
Let it remain a fascinating example of a morphological outcome of multilingual word formation.
Let it remind us that different languages can contribute to one expression. But let it be painted also in the slate of everyone’s heart that:
WAZOBIA IS NOT NIGERIA, NIGERIA IS ALL OF US.
Ifeanyi Brisborn Ogbolu (MC Ifybeck)
REFERENCES
Babarinde, O., & Waya, D. (2017). Wázóbìá: A comparative study of the linguistic structure of Nigeria’s national languages. Language Matters, 48(3), 98–129. https://doi.org/10.1080/10228195.2017.1376702
Fasan, R. (2015). ‘Wetin dey happen?’: Wazobia, popular arts, and nationhood. Journal of African Cultural Studies, 27(1), 7–19. https://doi.org/10.1080/13696815.2014.977852
Oyeniyi, A. (2025). Multilingual singing in Nigeria: Examining roles, meaning, and function in Wazobia gospel music. Religions, 16(1), 4. https://doi.org/10.3390/rel16010004
Federal Ministry of Foreign Affairs, Nigeria. The People.
Federal Ministry of Information and National Orientation, Nigeria. Culture.
African Commission on Human and Peoples’ Rights. Federal Republic of Nigeria: Country Profile.
