By Emeka Ugwuonye
There is a troubling pattern that has persisted among us, the Igbos, over the years: an alarming intolerance for opposing views. We often react negatively to individuals who express different opinions, which is surprising for a culture traditionally viewed as republican in nature. This intolerance goes beyond mere disagreement; it can escalate to the point where individuals are labeled as “saboteurs” or “sabo,” with calls for harm against them.
The notion of “sabo-baiting” serves as an explanation for this behavior. During the Nigerian Civil War, many Igbos lost their lives at the hands of their fellow Biafrans, accused of being “saboteurs.” This tactic allowed the leaders of Biafra to deflect blame for their failures. When the war didn’t go as planned, instead of acknowledging their shortcomings, they blamed internal saboteurs. Any setback on the battlefield was attributed to traitors within the ranks, perpetuating a cycle of distrust and violence.
This “sabo-baiting” served a dual purpose. First, it concealed the truth from the people, allowing leadership to inspire morale even when they knew there was little hope for victory. By early 1969, Ojukwu and his commanders understood that the war was unwinnable. If the war had ended one year earlier, 1.5 million souls who perished out of starvation would have been saved. Yet, instead of admitting defeat, they redirected blame toward saboteurs. This tactic also aimed to suppress dissent: anyone opposing Ojukwu was quickly labeled a saboteur, including prominent figures like Nnamdi Azikiwe, who later found himself categorized as such.
Furthermore, the origins of this mindset can be traced back to early tensions between Ojukwu and leaders like Victor Banjo. Banjo led a successful advance into Nigeria but was accused of failing to capitalize on that momentum, which led to disastrous consequences for the Biafran forces. His eventual execution for disloyalty reinforced the poisonous culture of “sabo-baiting.”
Today, this pattern continues within the IPOB community. Individuals who express disagreement with Nnamdi Kanu’s methods face accusations of working against the movement. When I criticize IPOB’s approach, I am labeled a traitor, accused of accepting payment from the Nigerian government, similar to how dissenters were treated during the Biafran War. This current environment stifles constructive criticism and undermines the true aim for Biafra’s self-determination.
For “sabo-baiting” to thrive, a few key elements must be in play. Leaders must be perceived as perfect and infallible, prompting followers to suppress any criticisms. Additionally, widespread ignorance among the populace facilitates the belief that their leaders are perfect saviors. This is evident in the language used by supporters—referring to their leader as “another savior” in their songs and reinforces a hero-worship mentality that can distort judgment and discourage rational discourse.
Tragically, this culture has led to the loss of valuable lives. I recall a disciplined Biafran commander who was killed by his own men after refusing to pursue fleeing enemy troops, citing concerns about potential ambushes. He had led his men to attack the position of the Nigerian troops forcing them to flee. His men, driven by excitement, wanted to pursue the fleeing enemies, but the commander refused because he sensed an ambush. His men labeled him a saboteur and took matters into their own hands. They killed him and pursued the enemies. The pursuit led to a disastrous ambush, resulting in significant losses for the Biafran forces. Only two Biafran soldiers managed to escape and relay the story.
Today, this same pattern of ignorance persists among some Igbos, who believe they know law more than the judges and lawyers. They often reject reality, attributing their failures to perceived saboteurs within their ranks. This mindset prevents meaningful engagement and progress, leaving individuals like Kanu blind to the harsh consequences of their actions.
Kanu’s belief that he could act with impunity is a dangerous delusion. His eventual accountability should serve as a wake-up call to all. Those who elevate themselves to divine status often find that such hubris does not end well. The Igbos must recognize that this culture of “sabo-baiting” is detrimental and that unity, grounded in constructive dialogue, is essential for achieving true progress.
