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By Chukwunonso Ekwunife
“The slaughtering of Christian worshippers (in Nigeria) is strongly condemnable. It calls into question the competence of Jonathan to protect Nigerians.” This is the voice of Tinubu, the current President of Nigeria, in 2014 when he was the opposition leader. He was tweeting about the same Christian genocide his government is now denying and blaming the Igbo as Trump administration’s rise to protect Nigeria’s Christians and other vulnerable groups against government-enabled jihadists with swords and guns.
Nigeria, a country blessed with vast natural resources, is paradoxically home to over 140 million people living in multidimensional poverty with beggarly food, very poor healthcare, and no security. This corruption-induced socio-economic crisis that is contributing to the high level of insecurity bedeviling the country is further complicated by deep-seated ethnic and religious tensions, which have continued to haunt the supposed giant of Africa since its amalgamation in 1914. “The North and South are like oil and water which can never mix together” is a word from Lugard, the first Governor-General of Nigeria.
The Igbo people, in particular, since Nigeria’s amalgamation, have borne the brunt of these ugly challenges, facing unwarranted ethnic persecution and suppression at the hands of colonial and national agents. A disturbing pattern of scapegoating has been perpetuated, where every problem in Nigeria is disproportionately attributed to the Igbo people, often without justification.
Historical events bear witness to this trend:
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1945 Jos Riot: Targeted violence against Igbo people, fueled by Igbo-phobic propaganda.
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1953 Kano Riot: Another wave of violence targeting Igbo individuals, perpetuating a cycle of blame and victimization.
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1966 Military Coup: A tragic event that further entrenched anti-Igbo sentiment, leading to devastating consequences that were heaped on the heads of Igbo officers, who were the least in number among the military men that planned and executed the unfortunate bloody coup.
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2020 #EndSARS Protest: Igbo artist DJ Switch (born Obianuju Udeh) was scapegoated. She escaped Nigeria and sought asylum in Canada.
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2023 Nigeria Election: Igbo people were barred from coming out to vote in Lagos, and those who came out were attacked viciously by touts loyal to Nigeria’s current President, Bola Tinubu, who is controlling the state.
These incidents highlight the destructive power of ethnic bias and scapegoating. Because of this, the Igbo people have consistently been made to shoulder the weight of Nigeria’s unsolvable problems.
The recent redesignation of Nigeria as a Country of Particular Concern (CPC) by the Trump administration has sparked a familiar pattern of scapegoating, with the Igbo people once again bearing the brunt of the blame. This trend has been orchestrated by the Federal Government of Nigeria under Bola Ahmed Tinubu and amplified by their agents and supporters, both locally and internationally and even in mainstream media.
The CPC designation was prompted by the ongoing Christian genocide in Nigeria’s Middle Belt and some northern parts of Nigeria, which led to the US-led bombing of terrorists in Sokoto on 2025 Christmas Day. However, instead of addressing the root causes of the violence, the Tinubu-led administration and their paid agents, both in Washington and Nigeria, are shifting the focus to the Igbo people, portraying them as the instigators of the US intervention.
This narrative is not new. It is a continuation of a long-standing strategy to marginalize and exclude the Igbo people from Nigeria’s political and economic landscape. The Igbo people have historically been subjected to ethnic profiling, deadly propaganda, and violence. These are often done with impunity, with different Nigerian government regimes either playing the ostrich or weaponizing it.
The current situation is particularly concerning, as it puts the Igbo people at risk of further persecution and violence due to the volatility of not just Nigeria but the world in general as regards fighting terrorism. Owing to this development, it is essential to recognize the coordinated effort to scapegoat the Igbo people and to challenge the false narratives being peddled in both local and international media platforms.
Read also: Oganah Makes Case For Anioma State In Igbo Nation
A recent New York Times publication by Ruth Maclean, who is the West African bureau chief, perpetuated and amplified the scapegoating of the entire Igbo ethnic group, echoing the Igbo-phobic stance of the Nigerian state and its agents, which, despite not being new, is very dangerous and sacrilegious.
The article, “The Screwdriver Salesman Behind Trump’s Airstrikes in Nigeria,” targeted Emeka Umeagbalasi, an Igbo activist and businessman, blaming him for providing false information about Christian genocide in Nigeria. This is despite well-documented evidence of supporters of the current government extensively writing and campaigning in support of Christian genocide. Evidence abounds that Prof. Wole Soyinka and even the current President of Nigeria, Bola Ahmed Tinubu, whose quote appeared at the top of this article, have written in support of Christian genocide in Nigeria before now. Soyinka, a very good friend of the President, made the case for Christian genocide in Nigeria’s Middle Belt region in his numerous writings and also in his book Intervention. Also, many people serving in this government have written and campaigned to raise awareness on the issue of Christian genocide, which the Igbo people are now being scapegoated for.
This narrative is reminiscent of past injustices, such as blaming Chukwuma Nzeogwu, an Igbo man, for the 1966 coup, which led to devastating consequences, including the deaths of millions in a three-year war.
The New York Times’ article by Ruth Maclean has been criticized for its biased portrayal of Umeagbalasi, depicting him as a fake-news peddler and unqualified civil activist. Notably, her report overlooked testimonies from non-Igbo religious leaders like Rev. Ezekiel Dochomo, Bishop Chikpa Anagbe, civil society leaders, and former government officials from the Middle Belt region of Nigeria who have testified before US Congressional hearings. It pinned the Trump administration’s bombing of deadly terrorists on Umeagbalasi and the entire Igbo ethnic group despite knowing fully well that this has a high potential of making every Igbo man a target in the hands of terrorists and their sympathizers across the globe. This incident highlights the persistent Igbo-phobic agenda, where Igbo individuals are unfairly targeted and blamed for Nigeria’s complex issues. The pattern of scapegoating undermines efforts to address the country’s challenges and deepens decades-long division.
Unpacking the Igbophobia Behind the $9 Million Lobbying Deal
The recent New York Times article has sparked intense debate among Nigerians, with many seeing it as a thinly veiled attempt to amplify Igbophobia by the Bola Ahmed Tinubu government for electoral gain in the 2027 Nigerian general election. The timing is suspicious, coming on the heels of the Nigerian government’s $9 million lobbying deal with a US-based firm to counter negative narratives about the country.
Critics argue that the article’s portrayal of Emeka Umeagbalasi, a prominent Igbo activist, as a “screwdriver salesman” is a deliberate attempt to discredit him and undermine his work documenting violence against Christians, Biafra activists, and youths in Nigeria. It is also used to further the Nigerian state’s continued profiling and persecution of people of the Igbo ethnic group. This narrative has been echoed across various media outlets, fueling anti-Igbo sentiments and putting the Igbo community at risk of violence and extremism, thanks to the $9 million lobbying contract.
The Nigerian government, having blamed the Indigenous People of Biafra and other Biafra nationalists for bringing international attention to the ongoing Christian genocide in Nigeria, are doing everything they can to change the narrative. That is why they have chosen to scapegoat the Igbo people, and the New York Times is sacrilegiously amplifying it internationally.
The Impact of Igbophobia
Igbophobia is not a new phenomenon in Nigeria, but the recent surge in anti-Igbo rhetoric under Tinubu’s presidency is alarming but not surprising. This is owing to video evidence where the current wife of the President, Remi Tinubu, was threatening and cursing the Igbo people.
As of 2025, Igbo communities in Lagos have received the highest share of persecution, as many of their businesses and properties have been destroyed and streets that bear Igbo names have been changed to Yorubify Lagos.
A Call to Accountability
The New York Times, despite being a leftist media outlet that is among the anti-Trump media organizations that have consistently presented Trump as incompetent and his achievements as “failures,” must acknowledge that its publication amplifies Igbophobic sentiments, putting the Igbo community around the world in harm’s way. Ruth Maclean must understand that her article crossed professional boundaries by promoting a narrative that is neither factual nor truthful and is setting up over 70 million Igbos for another holocaust. Just as antisemitism was amplified before Hitler slaughtered the Jews in Europe, she is amplifying Igbophobia. By doing so, she is perpetuating a dangerous ideology that has historically led to genocide. It is imperative that the Times recognizes the gravity of its actions and takes steps to rectify the harm caused. The safety and well-being of over 70 million Igbo people hang in the balance. Will the Times take responsibility for its role in spreading Igbophobia?
Chukwunonso Ekwunife is a conservative writer, author, blogger, preacher, and media consultant whose work spans thought leadership, personal development, and social commentary. An alumnus of the New York Learning Hub (now the New York Center for Advanced Research), he has authored over four books focused on self-development, marriage, and relationship dynamics, offering practical insights grounded in values, discipline, and personal growth.
Beyond his literary work, Ekwunife is also a gifted musician, with several released songs and a collection of unreleased works that reflect his depth as both a songwriter and vocalist. His multidisciplinary approach—combining writing, music, faith, and media engagement—has positioned him as a distinctive voice in contemporary discourse, particularly in conversations around purpose, character, and human relationships.
