By Chuka Nnabuife
GIVEN their republican nature, individual resilience, and keenness for freedom, the Igbo have been widely misunderstood through the ages — from pre-colonial times through colonial and post-colonial periods.
Tales of their heroism, even during the Trans-Atlantic Slave Trade — such as the ‘Ibo Landing’ saga in the Solomon Islands of the United States, where a group of Igbo people reportedly chose death over enslavement — still astonish the world with their unyielding courage. It is therefore unsurprising that the first Trans-Atlantic slave in America and Europe to write a book and buy his own freedom was Olaudah Equiano, an Igbo man.
Similarly, the Igbo record of spirited resistance to developments such as the imposition of unwanted traditional rulers by the colonial authorities (which forced the British to adopt indirect rule), the imposition of taxes on women (which ignited the Aba Women’s Riot in 1929), and the Iva Valley Coal Miners’ Revolt in Enugu, stands as further testimony to the bravery and activism of Ndi Igbo.
Largely because of their dynamic nature, the Igbo nation has long been a target of criticism and stereotyping. Many admire their courage, while others resent their enterprising spirit. At present, some Nigerians seem to take delight in casting the Igbo in the worst possible light. Igbo-bashing has become a popular pastime, particularly on social media and in public discourse.
Recent events — including President Donald Trump’s comments on Nigeria and the sentencing of Mazi Nnamdi Kanu — have sparked yet another wave of Igbo-bashing. It is as though every Igbo person is being held responsible for Kanu’s actions, with criticism coming from all directions. Likewise, Ndi Igbo have somehow become scapegoats for the United States President’s categorisation of Nigeria as a “country of particular concern” for acquiescing to genocide against Christians in the North — even though it was Northern Christians, not the Igbo of the South-East, who drew America’s attention to the matter.
We now live in a season of smears, mudslinging, and put-downs against Ndi Igbo across the mass media, political spaces, and even in pubs and public transport. If efforts are not made to correct the disinformation and deliberate distortion, many — even the supposedly enlightened — may no longer know who an Igbo person truly is, nor what their values are.
Regardless of attempts by some commentators to paint Igbo people with the same brush as Mr Kanu or to label them “terrorists” because he and some followers in the Indigenous People of Biafra (IPoB) have been so designated, there is no history of terrorism in the Igbo collective character. The Igbo are neither bullish nor driven by hostility towards their neighbours.
What, then, is behind this relentless hostility? Some attribute it to national politics, while others blame a reported fear of the Igbo, which allegedly leads neighbouring groups to seize opportunities to suppress them. There are also stereotypes portraying Ndi Igbo as brash, haughty, or excessively loud. Yet there is no credible evidence supporting these labels. Neither the harshest critic nor the most objective scholar has associated Ndi Igbo with terrorism or hatred of others. Instead, studies consistently highlight their resilience, love of freedom, and strong independence.
Chinua Achebe, the globally renowned writer and scholar, offered insight into this in The Trouble with Nigeria, where he criticised the Igbo for their “rugged individualism” and tendency to prioritise personal advancement over collective unity.
Achebe’s point was not an attack but a call for introspection. He argued that while individualism is admirable, it can become a weakness in the face of collective challenges. Ndi Igbo value self-reliance, hard work, and personal achievement — but these traits can also lead to disunity, which adversaries may exploit.
Other scholars, including Adiele Afigbo and Thurstan Shaw, have echoed similar views. They describe the Igbo as fiercely egalitarian, deeply autonomous, and resistant to authoritarian control. These attributes have fuelled their success as entrepreneurs and innovators, but they also complicate collective mobilisation.
The Igbo are known for their assertiveness and communicative boldness — traits often misconstrued as loudness or aggression. Yet these reflect a cultural emphasis on equality, autonomy, and robust participation in communal life.
Scholars consistently observe that Igbo society prizes forthright speech and vigorous debate. Afigbo highlights how their acephalous and egalitarian political structures encourage open argument and resistance to domination. Elizabeth Isichei describes Igbo public life as “vibrant” and “boisterous”, shaped by bustling markets, participatory assemblies, and a tradition of expressive oratory. Victor Uchendu notes that Igbo men are expected to speak boldly in council, and are socialised from youth into confident verbal expression. Early ethnographers like P. A. Talbot also remarked on the Igbo penchant for energetic debate.
Together, these scholarly accounts make clear that Igbo assertiveness is not aggression but a cultural affirmation of equality, autonomy, and active civic participation.
It becomes evident, therefore, that the rise in Igbo-bashing is driven by those who understand both the strengths and vulnerabilities of the Igbo people and seek to use them against the nation. The facts show that rather than be mocked or stigmatised, Ndi Igbo — bearers of a globally recognised cultural heritage — possess values that others should aspire to learn from, particularly their commitment to hard work, self-reliance, and entrepreneurship.
At the same time, Ndi Igbo must confront and temper their own internal challenges — notably, excessive individualism and an at-times counterproductive assertiveness — and embrace the necessity of unity and collective action.
Without doubt, Nigerians should celebrate the diversity and richness of Igbo culture, rather than perpetuate negative stereotypes. A more nuanced and informed understanding of the Igbo people and their role in Nigerian society is long overdue.
- Nnabuife, Managing Director of the Anambra State Civic and Social Reformation Office (ANCISRO), writes from Awka.
