By Prince Charles Dickson PhD
How many times have you heard the phrase “No African time” and maybe if you naively wondered, what is African time? “African time” is a colloquialism that refers to the cultural tendency in some African countries, including Nigeria, to have a more relaxed attitude towards time and punctuality.
While it’s difficult to quantify the exact amount of time wasted due to “African time,” here are some common scenarios that might give you an idea: Meetings and events starting 30 minutes to several hours late (In fact, if it starts 30 minutes late, it is considered an early start). Social gatherings and parties beginning later than scheduled, delays in responding to messages or returning calls, and crass ineptitude characterized by some ridiculously flexible attitudes towards deadlines and time commitments
Keep in mind that “African time” is a stereotype, and not all Nigerians (or Africans) adhere to this cultural phenomenon. Let me state that many individuals and organizations prioritize punctuality and respect for other people’s time, but they are few in comparison.
Let’s dive deeper into the concept of “African time” and its cultural significance in Nigeria.
The term “African time” is believed to have originated from the colonial era, when Western colonizers imposed their time-keeping systems on African societies. This disruption of traditional time-keeping practices led to a more flexible attitude towards time.
The manifestations of “African Time” in Nigeria
- Flexibility: Time is viewed as a flexible concept, rather than a rigid framework. For instance:
– A meeting scheduled for 10:00 AM might start at 11:30 AM, with attendees trickling in at their own pace.
– A friend might ask to meet up at 5:00 PM, but show up at 6:30 PM, expecting you to still be available.
- Relaxed attitude: People may prioritize social interactions and relationships over punctuality. For example:
– A family gathering might be scheduled for 2:00 PM, but the host might not mind if guests arrive an hour or two late, as long as they come with a warm smile and a willingness to socialize.
– A colleague might show up late to a meeting, but make up for it by bringing a plate of freshly baked pastries or a bouquet of flowers.
- Adaptability: Nigerians often adapt to changing circumstances, including unexpected delays or setbacks. For instance:
– A sudden rainstorm might cause a traffic jam, forcing you to arrive late to a meeting. Instead of apologizing profusely, you might simply shrug and say, “Ah, the rain caught me!”
– A power outage might disrupt a wedding reception, but the guests might simply laugh and continue celebrating by candlelight.
– A wedding reception might be scheduled for 12:00 PM, but the food might not be served until 3:00 PM.
– A birthday party might start at 5:00 PM, but the cake might not be cut until 7:30 PM.
Painfully, this attitude strays and influences not just various aspects of daily life in Nigeria but very important aspects, imagine where start times may be delayed, and punctuality is not always expected at a doctor’s appointment, scheduled for 9:00 AM, but the doctor might not see patients until 10:30 AM. A business meeting might start 30 minutes late, but the attendees might spend the first 15 minutes chatting and laughing together.
In Nigeria, “African time” has significant implications for politics and governance, and this was the point I had said I was coming to;
- Flexible Schedules: Government meetings, events, and even court proceedings often start late, with attendees trickling in at their own pace.
- Delayed Decision-Making: The flexible attitude towards time can lead to delayed decision-making, as officials may not feel pressured to meet deadlines.
- Inefficient Bureaucracy: The concept of “African time” can contribute to an inefficient bureaucracy, where tasks are completed at a slower pace.
- Lack of Accountability: The relaxed attitude towards time can make it challenging to hold officials accountable for their actions and decisions.
- Cultural Expectations: In some cases, “African time” is seen as a cultural expectation, where punctuality is not always valued.
On the last point above, rather than assume, I would preferably ask, how many times have you seen a top government official, a governor or a minister arrive early, or on time for a meeting, even whether business or social, it is seen as demeaning for the official or dignitary to be at the venue early or on time.
We have seen election delays like the 2019 presidential election, which was delayed by a week, with the Independent National Electoral Commission (INEC) citing logistical challenges. We have been served ‘breakfast’ of Budget Delays, as the Nigerian government has consistently failed to meet its budget deadlines. Let me not even delve into the perennial delays in infrastructure, where the construction of major infrastructure projects, such as roads and bridges, often experience significant delays, with some projects taking years or even decades to complete or never completed.
The concept of “African time” in Nigerian politics and governance poses several challenges, we care less about the economic consequences of delays and inefficiencies, including lost productivity and revenue. The relaxed attitude towards time erodes trust in government institutions and officials, and how it leads to inefficient service delivery, including delayed or inadequate healthcare, education, and other essential services.
As Nigeria continues to modernize and integrate into the global economy, there is a growing recognition of the importance of punctuality and time management, I have seen the widespread use of digital technologies increasing awareness of time and promoting more efficient time management.
Interactions with people from other cultures have encouraged Nigerians to adopt more rigid time-keeping practices, Nigerians will still have a way of arriving at the airport late, but will seldom go for a VISA interview late and it speaks volumes.
To address the challenges posed by “African time,” it is essential to promote a culture of punctuality and respect for other people’s time. This can be achieved by implementing efficient systems and processes, fostering accountability, and encouraging citizens to prioritize punctuality.
In conclusion, “African time” is a complex and multifaceted phenomenon that reflects Nigeria’s cultural heritage and historical context. While it presents challenges, it also painfully promotes flexibility, adaptability, and strong social relationships. By understanding and addressing the challenges posed by “African time,” Nigeria can promote a more efficient and effective governance system, ultimately benefiting its citizens and promoting economic growth and development.