More and more young Nigerians are returning to their roots.
They are embracing traditional values, beliefs, and customs that their parents and grandparents may have set aside. From ancestral worship to cultural dressing, language revival to local herbal medicine, this shift is happening in both cities and villages.
But why now? Why are today’s youths living in a digital, modern world—going back to tradition?
Let’s explore this growing movement and why it matters.
What Does ‘Returning to Tradition’ Mean Today?
For many Nigerian youths, returning to tradition doesn’t always mean rejecting modern life. Instead, it means reconnecting with ancestral practices that give meaning to their originality and identity.
This includes:
- Speaking indigenous languages like Yoruba, Igbo, and Tiv at home and online
- Consulting traditional healers and herbalists for health concerns
- Participating in community festivals like Osun-Osogbo and New Yam Festival
- Reviving native religions like Ifa, Ogwugwu, and Afa
- Wearing traditional clothes like isi-agu, agbada, and iro and buba with pride
It’s a way of saying: “This is who I am. This is what I represent. This is where I come from.”
Why Are Youths Embracing Traditional Values Again?
So many things are behind this fast paced return to traditional values, now let’s explore of these reasons.
1. Searching for Identity and Belonging
Many young people feel lost in a fast-changing world. They study foreign histories in school, watch foreign movies, and follow global influencers on social media. But when they look within, they struggle to define who they really are.
Tradition offers identity. It gives them a sense of origin, direction, and community.
In Nigeria, apps like “Yoruba101” and “Igbo Amaka” help youths learn native languages. Cultural groups in universities, like the “Ohanaeze Ndigbo Youth Wing,” promote Igbo values and history. These efforts help youths feel rooted, not just connected online.
2. Resistance to Western Influence
Colonialism changed a lot in Nigeria. It pushed Western religion, dress, language, and education. In the process, it discouraged local customs and beliefs.
Today’s youths are questioning that influence.
Some are asking: Why should I hide my traditional name? Why do schools not teach African spirituality? Why is my culture called “backward”?
This pushback is growing. Movements like “Afrocentrism” and “Black Consciousness” promote pride in African ways. Traditional religions like Ifa are gaining followers—even on Twitter and TikTok.
According to The Nation, more young Nigerians now openly worship traditional deities and seek guidance from Babalawos and Dibias.
3. Disappointment with Christianity
Though Christianity is still strong in Nigeria, but many youths are disappointed by its leaders and institutions. Many feel like the version of Christianity they grew up with suppresses their traditional religion and culture.
Some reasons include:
- The church made their ancestors seem “evil.” It rejected their traditions.
- Church scandals involving money and sexual abuse
- Pastors living in luxury while members suffer
- Lack of connection to local culture in many churches
- Teachings that call traditional practices “evil” without explanation
As a result, some youths are leaving the church. Others are mixing traditional spirituality with Christianity, creating a personal balance.
A youth in Enugu told BBC Pidgin in 2023: “Church no give me answers. I pray, I fast, but my problems dey the same. But when I go native doctor, things start to change. I believe my ancestors still dey guide me.”
In a Facebook post, Charles Awuzie criticized a common spiritual imbalance in parts of Africa: people often call on the God of Abraham for help, yet avoid acknowledging or respecting their own ancestral traditions—sometimes viewing them as evil. His main message did not condemn all Africans or all ancestral beliefs, but urged a more balanced and culturally grounded approach to spirituality.
Charles Awuzie, a Nigerian-born tech entrepreneur and outspoken thinker on religion and African identity, has frequently used social media to question religious dogma. In many of his posts:
He challenges African Christians for blindly following foreign religious frameworks.
He highlights how African spirituality is often demonized, while foreign spiritual figures (like Abraham, Isaac, and Jacob) are venerated without context.
He advocates for decolonizing faith and embracing a more culturally authentic and balanced spiritual path.
In his words or tone, he usually avoids blanket condemnation of religion or people. Instead, his aim seems to be provoking reflection on inherited religious mindsets that disconnect Africans from their roots.
4. Pride in Cultural Heritage
The rise of Afrobeats, Nollywood, and Ankara fashion has brought African culture to the world stage. Young Nigerians are proud to be part of it.
This cultural pride goes beyond music and clothes. It’s about values—respect for elders, storytelling, community life, and strong family bonds.
Events like “African Cultural Week” in Lagos and “Igbo Day” in Enugu attract thousands of young people. They dress in native attire, perform traditional dances, and share meals. These moments remind them: Our culture is not old-fashioned—it is powerful.
5. Seeking Spiritual Fulfillment and Healing
Modern life is stressful. Many youths face depression, anxiety, and unemployment. While therapy and religion help some, others find peace in traditional practices.
This includes:
- Pouring libation to honor ancestors
- Using herbal medicine (agbo, ewe, etc.)
- Consulting oracles for guidance
- Attending festivals for spiritual renewal
Traditional healing often connects the mind, body, and spirit. It’s holistic. It’s cultural. And for many, it works.
In places like Oyo, Benin, and Cross River, young people are learning from elders how to prepare herbs, perform rites, and read omens. It’s not just spiritual—it’s educational.
Is This Trend Global or Regional?
This return to tradition is not limited to Nigeria. It’s part of a wider African and global shift.
- In Ghana, youth are joining traditional priesthoods again.
- In South Africa, Zulu and Xhosa traditions are being revived.
- Across the African diaspora (U.S., Brazil, Caribbean), young Black people are learning about Yoruba religion, Vodun, and Kemetic science.
But in Nigeria, it’s especially visible. Social media helps spread traditional knowledge. Platforms like TikTok have videos of young Nigerians performing rituals, making beads, and sharing proverbs.
People like Mathias Ezeaku Ara boldly advocating for traditional religion in Igboland
The world may be connected, but Nigerian youths are choosing to stand out by not going back but reaccessing their rooth.
How Are Youths Blending Tradition with Modern Life?
Today’s youth are not rejecting technology—they’re using it to promote tradition.
Examples:
- Podcasts like Ijala Series teach Yoruba oral poetry
- Instagram pages like @igbospirituality share ancestral practices
- Fashion designers mix Ankara with Western cuts
- Musicians like Burna Boy and Asa infuse traditional sounds and themes
Even in politics, cultural pride is rising. Politicians now wear native caps and use proverbs in speeches. The youth are watching—and following.
What Are the Challenges?
Returning to tradition isn’t always easy. Youths face:
- Criticism from pastors and elders
- Fear of being seen as “idol worshippers”
- Gaps in knowledge due to years of suppression (lacks deep knowledge)
- Risk of fraud from fake traditional healers
But despite these issues, many press on. They want to learn. They want truth. They want meaning.
And they’re willing to face the stigma to find it.
Why This Movement Matters
Does this this return matters? Is it worth it ? This return matters because:
- It heals cultural shame and colonial trauma
- It builds stronger communities through shared values
- It offers alternative solutions to modern problems
- It reminds Nigeria of its richness beyond oil and politics
Tradition is not the opposite of progress. It can work with it.
When youth understand their past, they build a stronger future.
Conclusion
Many young Nigerians are not confused. They are searching.
They want truth, peace, and identity. And for many, tradition provides that.
This return is not backward—it is bold. It is not strange—it is spiritual. It is not about rejecting the new—but protecting what was there be the new.
In the words of Yoruba wisdom: “Tí a bá gbagbé orí, a má fo àgbàdo sílẹ̀” — If we forget our roots, we throw away the corn with the husk.
Today’s youth are remembering. And reclaiming.
