By Sonny Iroche
The satirical piece titled: “Igbo-must-go” campaign, as referenced by the respected writer, Chinweizu’s open letter, which was in response to some divisive elements in Lagos, calling for the extrication of Igbo from Lagos, represents a troubling resurgence of ethnic divisiveness in Nigeria, specifically targeting the Igbo population in Lagos. This agitation by a few misguided people, rooted in anti-Igbo sentiment, not only undermines Nigeria’s constitutional guarantees of free movement and residence but also threatens the nation’s fragile social cohesion. For me, as an Igbo (father from Umuahia , Abia State and a Sierra Leonean mother) this article gives a detailed analysis of the misnomer and negative implications of this campaign, juxtaposed with global anti-Black discrimination and Nigeria’s aspirations for unity as expressed in its national anthem and the long history of inter-ethnic harmony, particularly between the Igbo and Yoruba, especially, with increasing inter ethnic marriages, and children of dual ethnicity, as a result thereof.
Historical Context of Igbo-Yoruba Relations and Anti-Igbo Sentiment
The Igbo and Yoruba, two of Nigeria’s largest ethnic groups, have a long history of coexistence, marked by both cooperation and tension. Historically, inter-ethnic marriages, such as that of Sir Francis Akanu Ibiam as far back as 1939, who married an Egba woman, Eudora Olayinka Sasegbon, the aunty of my bosom friend, late Deji Sasegbon SAN (aka Kokoro gan gan); and my father Wilson Iroche, who in 1948, married my mother, Sybil Spencer (though a Sierra Leone- but her father had settled in Lagos. While her only sister- our late aunty Fanny Spencer, married the son of Herbert Macaulay- the Father of modern Nigeria. My wife, Suzanne Olufunke Soboyejo’s father was Egba, Abeokuta and her mother was Swiss. These rich and harmonious relationships, exemplify the integration and mutual respect that once characterized the relationship between the Igbo and the Yoruba. Some of the ardent supporters of Dr Nnamdi Azikiwe in and post independence were Yoruba- Chief TOS Benson, Chief Adeniran Ogunsanya, Chief Olu Akinfosile, Chief Kola Balogun were all Lagosians. These unions, alongside trade, shared political struggles, and cultural exchanges, fostered a sense of unity in Lagos, a cosmopolitan hub where diverse ethnic groups; and some foreign nationals from the Republics of Benin, Togo, Sierra Leone, and Ghana have cohabited for decades.
However, anti-Igbo sentiment, or Igbophobia, has persisted, mostly in political circles, since colonial times, exacerbated by the unfortunate and regrettable Nigerian Civil War (1967–1970). The war, was caused by a combination of reasons, ranging from the unrest in the Western region to the January 1966 coup and the July counter coup of the same year. And the failure of the Aburi Accord in 1967, led to the attempted secession of Biafra (largely Igbo-dominated), left deep scars, with pogroms against Igbos in Northern Nigeria, as a retaliation for the January coup and policies like the federal blockade contributing to millions of deaths. Post-war policies, such as limited compensation for Igbo savings and exclusion from high-level government positions, entrenched perceptions of marginalization. More recently, the 2019 and 2023 elections saw anti-Igbo rhetoric resurface, with prominent political figures making inflammatory statements, such as threatening to “chase Igbo people out” of Lagos, and accusations of Igbo political overreach in Yoruba-dominated areas. These incidents reflect a recurring pattern of ethnic scapegoating, often fueled by political rivalries and economic competition.
2. The Misnomer of the “Igbo-Must-Go” Campaign
is fundamentally a misnomer because it contradicts Nigeria’s constitutional framework and the lived reality of ethnic interdependence. The 1999 Constitution of Nigeria , with all its flaws, still guarantees every citizen the right to reside, work, and own property anywhere in the country (Section 43) and prohibits discrimination based on ethnic or religious group (Section 42). Demanding that Igbos leave Lagos violates these rights and undermines the principle of national unity encapsulated in the slogan “One Nigeria.”
Moreover, the campaign ignores the economic and cultural contributions of Igbo and other ethnic nationalities to Lagos and the South-West, and vice versa. The Igbo community has been integral to Lagos’s growth as Nigeria’s economic hub, with significant investments in commerce, real estate, and industry. Forcing their exodus would disrupt the region’s economy, as seen in the post-war period when Igbo businesses rebuilt South-Eastern cities without much of federal support, transforming them into industrial hubs. The campaign’s premise, that Lagos belongs solely to Yoruba indigenes, also disregards the city’s history as a melting pot, where diverse groups, including Hausa, Edo, Ijaw and others, have coexisted for generations.
3. Negative Implications of the Campaign
The “Igbo-must-go” agitation carries severe implications for Nigeria’s social, economic, and political fabric:
• Social Fragmentation: The campaign deepens ethnic divisions, fostering mistrust and hostility. The 1966 coups and the ensuing anti-Igbo pogroms and the Civil War demonstrated how ethnic targeting can escalate into violence, displacement, and loss of lives. Recent calls for Igbos to leave Lagos echo these historical atrocities, risking further alienation and potential conflict. The 2017 ultimatum by the Arewa Youth Consultative Forum against Igbos in Northern Nigeria, condemned by UN experts, illustrates the dangers of such rhetoric.
• Economic Disruption: Lagos’s economy thrives on its diversity. Igbo entrepreneurs dominate markets like the Alaba International market and Computer Village, contributing significantly to trade and innovation. Their forced exit would lead to economic losses, disrupt supply chains, and deter investment. Chinweizu’s proposal to defederalize ports and establish international airports in the South-East and South-South could theoretically redirect Igbo economic activity, but it would take years to replicate Lagos’s infrastructure and market access, potentially, disrupting the economy of Lagos.
•To those calling for Igbo to leave Lagos: have they considered the massive loss of taxes attributable to Igbo businesses and population in Lagos?
• Political Instability: Ethnic agitations weaken Nigeria’s democratic institutions. By framing Igbos as outsiders, the campaign fuels secessionist sentiments, like those of the Indigenous People of Biafra (IPOB), which could destabilize the federation.
• Erosion of National Unity: The campaign contradicts the national anthem’s call to “build a nation where no man is oppressed.” Instead of fostering peace and plenty, it promotes exclusion and marginalization, betraying the ideals of “One Nigeria.” The anthem’s vision of unity is further undermined by policies and rhetoric that prioritize ethnic identity over citizenship.
4. Juxtaposition with Global Anti-Black Discrimination
The “Igbo-must-go” campaign mirrors global anti-Black discrimination, where Black individuals face exclusion in the USA, Europe, and Asia due to race. Just as Black people are stereotyped as “undesirable” or “threatening” abroad, Igbos are scapegoated in Nigeria as “overly ambitious”. This Black-on-Black ethnic discrimination is particularly ironic given Nigeria’s history of advocating for racial equality globally, as seen in its support for anti-apartheid movements. The campaign reflects a failure to internalize the same principles of equality and inclusion at home, perpetuating a cycle of oppression that parallels global racism.
For example, in the USA, Black Americans and Africans face systemic discrimination in housing, employment, and policing, often justified by stereotypes. Similarly, Igbos in Lagos are targeted with accusations of dominating markets or disrespecting local customs, despite their contributions. In both cases, the marginalized group is blamed for systemic issues, economic inequality in Nigeria, racial inequities abroad, rather than addressing root causes like poor governance or colonial legacies.
5. Inter-Ethnic Harmony and the Role of Inter-Marriage
Despite historical tensions, Igbo-Yoruba relations have often been marked by harmony, particularly through inter-ethnic marriages. Sir Francis Akanu Ibiam’s marriage to an Egba woman in the 1939 set a precedent for cross-cultural unions, which continue today in cities like Lagos, Aba, and Ibadan. These marriages foster social bonds, economic partnerships, and cultural exchange, challenging the narrative of irreconcilable differences. As noted in a 2025 X (Twitter) post, “Yorubas and Igbos marry, trade, work, and live peacefully in real life,” suggesting that online hate and unguided statements by a few people are often amplified beyond reality.
However, campaigns like “Igbo-must-go” threaten this harmony by stoking division and reinforcing stereotypes. The taboo against inter-tribal marriages in some families, as mentioned in a Pulse Nigeria article, reflects how tribalism seeps into personal relationships, undermining the social fabric that inter-marriages have historically strengthened.
6. Chinweizu’s Proposal: A Critique
Chinweizu’s letter, while satirical in tone, proposes a radical solution: facilitating Igbo relocation through defederalizing Sea ports, approving international airports, and opening consulates in the South-East and South-South. While presented as a “win-win,” this proposal may sound like a subtle call for a Confederacy:
• Economic Feasibility: Defederalizing ports and establishing new international infrastructure would require massive investment and time, potentially diversifying Nigeria’s economy, and opening up other larger economic hubs in the Southeast and South-south regions. Lagos’s ports handle a significant portion of national trade, and redirecting this to less-developed regions could create more jobs and efficiency.
• Reinforcing Division: The proposal, I’m sure will not go down well with the Lagos government. It is obvious that those agitating for Igbo to leave Lagos are tunneled vision and have not given any thoughts of its long term implications. It risks legitimizing exclusionary policies, setting a precedent for other groups to demand similar expulsions.
• Ignoring Root Causes: Rather than addressing systemic issues like governance failures or economic inequality, the proposal, though satirical, shifts focus to ethnic relocation, a superficial fix, which consequences are capable of causing economic trauma to Lagos, negates tackling the structural drivers of ethnic tension.
7. The Path to Peace and Unity
To align with the national anthem’s vision of a nation “where no man is oppressed,” Nigeria must address the root causes of ethnic tension:
• Promote Inclusive Governance: Ensuring equitable representation of all ethnic groups, including Igbos, in federal and state institutions can reduce perceptions of marginalization. The post-war exclusion of Igbos from high-level positions must be rectified.
• Counter Hate Speech: The government should enforce laws against ethnic incitement, as recommended by UN experts in 2017, and promote media campaigns that highlight shared histories and contributions of all ethnic groups.
• Economic Empowerment: Investing in underdeveloped regions, like the South-East, without dismantling existing economic hubs like Lagos, can reduce competition-driven tensions. Chinweizu’s call for international airports and consulates could be part of a broader development strategy for the South East and the South South, and not necessarily seen as a tool for ethnic relocation.
• Celebrate Inter-Ethnic Bonds: Highlighting stories of Igbo-Yoruba marriages and collaborations can reinforce unity. Educational curricula should emphasize Nigeria’s shared history and diversity, countering divisive narratives.
Conclusion
The “Igbo-must-go” campaign is a dangerous misnomer that violates Nigeria’s constitutional principles and threatens its social and economic stability. It echoes global anti-Black discrimination, revealing a troubling hypocrisy in Nigeria’s pursuit of unity. The long history of Igbo-Yoruba harmony, exemplified by inter-marriages and economic partnerships, underscores the possibility of coexistence. To realize the national anthem’s vision and the sacrifices of our founding fathers, of peace and plenty, Nigeria must reject ethnic scapegoating, promote inclusive governance, and invest in equitable development. Only then can “One Nigeria” move from slogan to reality.
