Heritage Without Nostalgia

Observing Heritage from a Distance

Two events this month should have created a kind of nostalgia in me, but I seriously failed to be excited about either. I had become an observer of sorts of elements that have formed part of my identity.

Whilst in Cape Town, there was the Commonwealth Day Service at Westminster Abbey on the 9^th of March, and then yesterday came the conclusion of the first UK state visit in 37 years by a West African head of state, the Nigerian one. [The Royal Family: State Visit by The President and First Lady of Nigeria]

The first event gained significance through someone I follow on Twitter/X who had been invited to a reception at St James's Palace, though he could not attend because he was indisposed. As an activist for Nigerian immigrant causes, he had become prominent enough to be noticed and recognised as an important Nigerian diaspora figure.

For the state banquet at Windsor Castle, several people of Nigerian heritage were invited to represent the Nigerian community, many of whom have stronger roots in the United Kingdom than in Nigeria.

An English Identity

My living parents are Nigerian, but I was born in England, and though I have strong influences of Nigeria in my identity framework, I do not identify as such. To any question about where I am from, I respond that I am an Englishman, and I am originally from England.

This is reinforced by the fact that two-thirds of my life has been spent in Europe. Even for ethnic purposes, I would describe myself as Black English rather than the typical Black British or Black African.

This distinction matters to me because Black British functions as an umbrella term that groups together vastly different backgrounds and experiences, often implying a hyphenated identity or connection to a diaspora narrative.

Black English, by contrast, centres my English identity as primary. It asserts that I am English who happens to be Black, rather than suggesting divided loyalties or perpetual newcomer status.

The choice is deliberate: it reflects where I was born, where I belong, and how I understand myself. It challenges the assumption that Blackness and Englishness are somehow contradictory, and it refuses to accept that “English” is synonymous with “white.” For someone like me, whose connection to Nigeria exists more in memory than in meaningful attachment, this specificity matters.

The Outsider's Accent

I can reminisce about aspects of childhood and development that have served me well from having lived in Nigeria, yet for the simple reason that I had an accent, I was always an outsider.

That accent was no affectation; it was the sound of my formative years, the linguistic imprint of the England where I first learned to speak, to think, to understand the world. By the time we moved to Nigeria, my identity architecture was already established.

The English pronunciation I arrived with immediately identified me as different. In the playground, in the classroom, even within extended family gatherings, the way I spoke became a constant reminder that I did not belong in the same way others did.

Children would mimic my speech, adults would comment on how I sounded “British” or call me “Òyìnbó,” and I became known as “Ọmọ ìlú Òyìnbó,” the boy born abroad, or more literally, the child born in white-man’s land.

The accent was an audible barrier that no amount of time or adaptation could fully erase, a daily declaration of otherness that shaped my understanding of where I truly belonged.

The irony, of course, is that this very accent that made me perpetually foreign in Nigeria was simply part of the spectrum of English voices from the West Midlands. In Nigeria, I was told daily through reactions to my speech that I was foreign; in England, I simply was.

My parents, who moved from Nigeria to England and back, could navigate both worlds with the fluency of belonging. They spoke the languages without pronounced accents, understood the unspoken rules, carried the cultural memory in their bones. I had none of these inheritances.

Where they were returning home, I was simply living abroad. This distinction, between inherited belonging and biographical accident, crystallised my understanding that identity is not a matter of bloodline but of lived experience and genuine connection.

The experience taught me something fundamental: identity is not about where others place you, but where you place yourself, and where you are recognised as belonging without constant explanation.

Detachment and Memory

In terms of identity, whilst I am interested in what goes on in Nigeria, I am more detached than ever. The closest association nowadays depends on whether my flight between France or the Netherlands and Cape Town flies over the Nigerian landmass, where place names trigger some memory or recognition from more than 50 years ago.

In general, I have determined there is no reason to visit Nigeria since I left over 35 years ago. I have the name, I have the influences, I have the memories, but the nostalgia has fully settled into obsolescence and insignificance.

Gratitude Without Nostalgia

Yet I love that Nigeria was part of my upbringing because it strengthened elements of self-identity, self-esteem, and self-respect. For that alone, I am grateful for the Nigerian experience, as it reinforces the context and sense of who I am.

God bless Nigeria, for when things are going well in Nigeria, there is less anxiety for all of us associated, even in the remotest sense, with Nigeria.

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