To be seen as a patriot

Onye Igbo has to be a national mumu

He must not speak glowing of Igbo exploits

—whether it’s the engineering feats of Biafra, the industrial clusters in Aba and Nnewi, or the academic and entrepreneurial dominance in the diaspora. The moment he does, he is “tribalistic.”

He must not speak his mind on any issue that might put other popular tribes or their figures in bad light nobody matter how factual

He must not question national unity. Only the privileged tribes can question national unity.

A  Yoruba person can champion Oduduwa Republic, Lagos exceptionalism, and Awolowo worship and still be called a sophisticated nationalist.

A northern cleric can openly defend banditry or push for Sharia nationwide and still be invited to national peace

The Igbo man must conduct himself like a private car on Lagos roads

While the danfos and commercial vehicles the other patriotic tribes run against traffic he must stay on his lane

Or be singled out for special condemnation and bulala

It’s possible to be a Pantami or Gumi and be a patriot

But to be Igbo man has to be nearly as impeccable as Anyoku to qualify o

Otherwise he must bash his tribe regularly and praise other tribes everyday

The standards for the Igbo is different.

An Igbo man who speaks fluent Hausa is praised as the model of detribalised patriotism. No Hausa or Yoruba person is ever expected—or even encouraged—to learn a single sentence in Igbo to prove the same

In many national offices speaking Igbo is treated like vernacular

While speaking Hausa or Yoruba is deemed ‘ national language’

So the Igbo who speak Hausa are seen as patriots

But no Hausa ever tries to speak Igbo

If Igbo military officers huddle up speaking Igbo, they are probably conspiring

 Hausa or Yoruba officers doing the same are just “bonding.”

In the interest of national unity

The Igbo are not even allowed to discuss these things

So the double standard in Nigerian nationalism lives on

And make mistake this is not playing the victim card

Where “patriotism” is often defined in a way that implicitly requires Igbo people to self-flagellate, downplay their achievements, and accept structural disadvantages

While similar or worse behavior from members of the other big tribes is either celebrated or ignored

The sentiments that fueled the IPOB are incubated

A Yoruba person who constantly talks about Awolowo’s legacies, Oduduwa republic, or Lagos exceptionalism is seen as a sophisticated nationalist.

For the Igbo, the more you throw your own people under the bus, the more “detribalized” you’re considered.

The painful part is that many Igbo people genuinely love Nigeria and have sacrificed disproportionately for it (in blood during the civil war, in commerce, in education, in the diaspora)

Yet the country keeps sending the message:

“We’ll accept you only if you agree to be junior partners who know their place.

“Ndi Igbo are not good enough to be the president of Nigeria” they keeps saying to us, “Why don’t you become a running mate to a Northern” they would try to console us with the Vice President position, which everybody knows is a gloried “House boys’ work”

This has to change

By Ugo Egbujo

Thank You Jesus,

Salvation Prayer

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