For the third day in a row, Nigerians are still not laughing at Trish Lorenz, the author of the Soro Soke book who claims to have created the phrase. The youths have been the key actors in calling out the European author and journalist as well as the publisher, the Cambridge University Press. Our analyst noted in the prior analysis how the youths and other groups of Nigerians who voiced mixed sentiments about the book and claim echoed in emphasis on unjustly benefitting from Nigerian cultural expression, intellectual property theft, and neocolonialism through book publishing.
As the conversation continues, our analyst explores the need for a Traditional Knowledge and Cultural Expressions Protection Act in this piece. This is based on the insights gleaned from discussions on multiple platforms over the last three days, which are expected to continue in the coming days. Nigeria is undeniably a multicultural country, with over 250 ethnic groups and 500 languages. It is currently a country with thousands of traditional knowledge and cultural expressions or identities due to this single factor.
Nigerians are unique and diverse in every way, from material culture to human culture. The types of food available in the north differ significantly from those available in the south. Similarly, the ways in which people engage in social activities range significantly. Cultural expressions or identities are generated both deliberately and involuntarily as a result of these and other activities.
According to various estimates, Nigeria has tens of millions of people who speak languages other than Yoruba, Hausa, and Ibo, which are the three major ethnic groups. Various terms originated from the language they speak. Our analysis shows that these expressions fall under the classifications of the World Intellectual Property Organization and the United Nations, which are in charge of cultural heritage preservation and administration. Verbal is one of these classifications. Musical, action, and tangible expressions are all present.
Despite calls from international and regional organizations to preserve and safeguard these forms through intellectual property rights laws, Nigeria, like other developing countries, has done little to create an enabling legal framework. According to the World Intellectual Property Organisation, “Many indigenous peoples, local communities and governments seek intellectual property (IP) protection for traditional knowledge (TK) and traditional cultural expressions (TCEs) as intangible assets.”
Though, at the time of writing, there is no indication that the Nigerian government is not one of the governments mentioned by the organization. However, a review of the existing laws reveals that Nigeria lacks legislation specifically dealing with the protection of traditional knowledge and cultural expressions.
This approach is killing innovation among ethnic groups, as our analyst pointed out in one of our previous pieces on intellectual property rights. If the federal and state governments revisit existing laws such as the National Archives Act N6 of 2004, the National Library of Nigeria Act N56 of 2004, the National Commission for Museums and Monuments Act Cap N19 of 2004 (hereafter Nigcom MM), and the National Council for Arts and Culture Act N25 of 2004, ethnic groups would greatly benefit from their traditional knowledge and expressions. These Acts have no particular provisions on the safeguarding of each ethnic group’s traditional knowledge and cultural expressions. In most cases, significant amendments to the laws are required to effectively protect traditional cultural expressions.
Our analyst finds it surprising that the contentious expression appears only 35 times out of 50,144 words in Trish Lorenz’s book (Soro Soke). Aside from the monetary reward the author has won, the book will also bring in a lot of money in the future. Enacting applicable regulations is one of the crucial right measures if concerned stakeholders in culture, tourism, and languages are truly serious about enlivening these areas.
