OPINION: Nyesom Wike and the Question of Igbo Identity
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Dr. James Emman Kwegyir Aggrey (1875–1927), the renowned Ghanaian educator and philosopher, once declared: “I am proud of my colour. He who is not proud of his colour is not fit to live.” This timeless assertion speaks directly to the enduring debate around identity, self-worth, and historical memory—issues that continue to resonate strongly within Nigeria’s complex ethnic landscape.
The Igbo Homeland and Historical Formation
The Igbo people are one of the largest and most influential ethnic nationalities in Nigeria. They are predominantly found in the South-East geopolitical zone, which today comprises Abia, Anambra, Ebonyi, Enugu, and Imo States. These states were created at different points in Nigeria’s political evolution:
East Central State was created in 1967.
Anambra and Imo States emerged in 1976 under the military administration of General Murtala Ramat Mohammed, later implemented by General Olusegun Obasanjo.
Abia and Enugu States were created in 1991 by General Ibrahim Babangida.
Ebonyi State was carved out in 1996 under General Sani Abacha.
Historically, the old Eastern Region of Nigeria also included what are today Akwa Ibom, Cross River, Bayelsa, and Rivers States, areas with significant Igbo-speaking populations alongside other ethnic groups.
Post-Civil War Identity Crisis and Denial
The denial or dilution of Igbo identity by some politicians, business leaders, sports figures, and public office holders is not a recent phenomenon. Its roots can be traced to the aftermath of the Nigerian Civil War (1967–1970). On 15 January 1970, then Head of State General Yakubu Gowon declared the end of the war with the famous proclamation of “No Victor, No Vanquished.”
Despite this declaration, the socio-political realities that followed fostered a climate in which many people of Igbo extraction—particularly those living in present-day Rivers, Delta, Bayelsa, Edo, Cross River, Akwa Ibom, and parts of Kogi States—felt compelled to downplay or outright deny their Igbo ancestry. Being identified as Igbo was often perceived as a disadvantage in national politics and public life. Over time, the vague and politically convenient label “South-South”, a constitutional and geopolitical creation, became a refuge for many who sought distance from the perceived stigma attached to Igbo identity.
The Civil War, Bakassi, and International Politics
During the civil war, the Federal Military Government sought strategic access routes to prosecute the conflict against the secessionist Republic of Biafra. This involved regional and international maneuvering, including arrangements that affected territories bordering Cameroon. Despite military support Nigeria received from countries such as Britain and the Soviet Union, Biafran forces demonstrated remarkable resistance, sustaining the war for nearly three years with limited external support, notably humanitarian and diplomatic sympathy from Israel and some non-state actors.
The long-standing Bakassi Peninsula dispute between Nigeria and Cameroon later became a major international issue. In October 2002, the International Court of Justice (ICJ) delivered a landmark judgment awarding Bakassi to Cameroon. Nigeria eventually accepted the ruling, formalised through the Green Tree Agreement of 2006, signed under President Olusegun Obasanjo, with implementation completed in 2008 during the administration of President Umaru Musa Yar’Adua.
Although political figures such as Senator Florence Ita-Giwa and affected indigenous communities protested vigorously, Nigeria complied with the judgment. The episode remains a painful reminder of how geopolitical calculations often override ethnic and historical realities.
Igbo Presence, Industry, and National Integration
It is widely acknowledged that the Igbo are among the most geographically mobile and economically integrated groups in Nigeria. Igbo people build homes, schools, markets, industries, and religious institutions across the length and breadth of the country. Major Nigerian cities—Lagos, Abuja, Port Harcourt, Onitsha, Aba, Kano, and Ibadan—all have substantial Igbo populations, often ranking first or second after the indigenous inhabitants.
The Igbo are globally recognised for excellence in commerce, education, entertainment, technology, and the professions. In recent decades, Igbo men and women have risen to distinguished positions in the armed forces, academia, medicine, and politics in countries such as the United States, United Kingdom, Canada, and Australia.
Identity, Names, and Cultural Truth
Names are powerful markers of identity. Across Africa, indigenous names often reveal ancestral roots with remarkable precision. It therefore raises legitimate questions when individuals bear unmistakably Igbo names yet deny Igbo ancestry. Unlike empires such as Benin, which expanded territorially as far as present-day Cotonou, or the Fulani jihads that reshaped large swathes of West Africa, the Igbo historically did not pursue territorial conquest. As such, the presence of Igbo names and culture in any area usually points to ancestry rather than imperial expansion.
To deny one’s roots in the face of clear cultural evidence is not sophistication; it is historical amnesia. As Dr. Aggrey warned, shame in one’s identity diminishes one’s humanity.
Unity in Diversity Among Ndi Igbo
The Igbo language is rich in dialects, varying from town to town, yet no Igbo person is more “authentic” than another. In recent years, Igbo communities in so-called non-Igbo-speaking states have increasingly embraced their heritage, forging bonds of unity and cultural renaissance.
Notably, during a widely reported incident in 2017, when a Yoruba youth in London issued threats against Igbo residents of Lagos, prominent Yoruba leaders—including the Ooni of Ife, Oba Adeyeye Enitan Ogunwusi (Ojaja II), and Nobel Laureate Professor Wole Soyinka—strongly condemned the remarks. They publicly acknowledged the immense contribution of the Igbo to Lagos State’s economy, noting their dominance in trade, real estate, and private enterprise.
Even Lagos State officials have admitted that a significant percentage of imports passing through Apapa and Tin Can Island Ports are destined for the South-East, a fact often cited in debates over reopening ports such as Onitsha and Calabar.
Conclusion: A Message to History and to Wike
From the foregoing, it is evident that the Igbo are industrious, resilient, and deeply invested in Nigeria’s progress. There is nothing shameful in being Igbo. On the contrary, it is an identity forged in enterprise, adaptability, and communal development.
To those who feel the need to distance themselves from this heritage—including Chief Nyesom Ezenwo Wike, former Governor of Rivers State—it must be clearly stated: Igbo identity is not a club one applies to join, nor is it a burden to be discarded for political convenience. Ndi Igbo already have men and women of integrity who refuse to trade conscience for fleeting power.
To be Igbo is to stand tall, grounded in history, confident in contribution, and proud of one’s roots
Dr. David Ukah Onuoha
Lagos, Nigeria
Email: davidnavon@yahoo.com
WhatsApp: 234 706 607 3042
