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Choose One – Either Christian Genocide or Pogrom in Nigeria

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The language we use to describe mass violence is never neutral. Words like genocide and pogrom carry immense historical, legal, and moral weight. In Nigeria, where Christian communities have endured repeated waves of violence, the debate over terminology is not merely academic; it shapes international responses, frames justice claims, and influences whether the world recognizes the urgency of intervention. To understand Nigeria’s situation, we must situate it within the long arc of history, comparing past pogroms and genocides, and examining how international law defines these crimes.

Pogroms: Episodic Violence with Historical Roots

The term pogrom emerged in Tsarist Russia in the late 19th century, describing mob attacks against Jewish communities. These pogroms were often tolerated or encouraged by authorities, leaving homes destroyed, synagogues desecrated, and thousands displaced.

Example: 

The Kishinev Pogrom of 1903 killed dozens of Jews, injured hundreds, and shocked the world with its brutality.

Pogroms were not systematic extermination campaigns; rather, they were localized explosions of hatred, designed to terrorize and marginalize communities.

In Nigeria, attacks on Christian villages in Plateau, Benue, and Kaduna states often resemble pogroms. Armed groups descend on communities, burning churches, killing civilians, and forcing survivors to flee. These events are episodic, but their recurrence creates a climate of fear and displacement like the pogroms of Eastern Europe.

Genocide: Systematic Extermination

By contrast, genocide is defined by the 1948 UN Convention as acts committed with intent to destroy, in whole or in part, a national, ethnic, racial, or religious group. Genocide is not just mass killing; it is a deliberate strategy of eradication.

Historical examples:

  • The Holocaust (1941–1945), where Nazi Germany systematically murdered six million Jews.
  • The Armenian Genocide (1915 –1917), where the Ottoman Empire targeted Armenians through mass killings and deportations.
  • The Rwandan Genocide (1994), where Hutu extremists killed approximately 800,000 Tutsis in 100 days.

Genocide requires evidence of intent. In Nigeria, Christian leaders such as the Christian Association of Nigeria (CAN) argue that the scale and targeting of attacks amount to genocide. They cite the destruction of villages, mass killings, and displacement as evidence of a campaign to eradicate Christian presence in certain regions. Yet international law demands proof of centralized intent, which is rampant, not minding Nigeria’s fragmented conflict landscape. One wonders what other proofs are required.  

Nigeria’s Violence in Context

Nigeria’s violence is complex, involving multiple actors:

  • Boko Haram and ISWAP: Islamist insurgent groups that explicitly target Christians, churches, and schools. Their ideology and actions align more closely with genocidal intent.
  • Fulani militias and communal clashes: Often framed as farmer-herder conflicts, these attacks disproportionately affect Christian farming communities. While devastating, they are frequently driven by land disputes, appropriations and to some extent extermination campaigns, as some would argue.
  • State weakness: Authorities often fail to prosecute perpetrators, creating impunity that mirrors the tolerance of pogroms in Tsarist Russia.

Thus, Nigeria’s violence oscillates between pogrom-like attacks and patterns that some argue amount to genocide. The distinction lies in whether the violence is episodic or part of a systematic plan to eradicate Christians. The world knows but are sitting on their hands.

International Law and Responsibility

Genocide Convention (1948): States are obligated to prevent and punish genocide. Labelling Nigeria’s violence as genocide would trigger international legal responsibilities and potential intervention.

Rome Statute of the ICC (1998): Recognizes genocide, crimes against humanity, and war crimes. The pattern of violence in Nigeria more closely aligns with crimes against humanity: marked by widespread or systematic attacks targeting Christians, civilians, and vulnerable populations, and, if left unaddressed, risks evolving into a full-scale genocide.

Moral responsibility: Regardless of legal definitions, the suffering of Nigerian Christians demands recognition. History shows that failure to act early allows pogroms to escalate into genocides. Kristallnacht in 1938, a pogrom against Jews in Nazi Germany, foreshadowed the Holocaust. Nigeria’s episodic violence could similarly foreshadow greater atrocities if unchecked.

Historical Comparisons and Insights

Kristallnacht vs. Plateau attacks: Both involved targeted destruction of religious sites and terrorizing communities.

Russian pogroms vs. Nigerian village raids: Both were episodic, tolerated by authorities, and designed to instil fear.

Rwanda vs. Nigeria: Rwanda’s genocide was centralized and state-driven, while Nigeria’s violence is fragmented. Yet the scale of displacement and killings in Nigeria raises alarms that history may repeat itself.

Conclusion

The choice between calling Nigeria’s violence a Christian genocide or a pogrom is not merely semantic. Pogroms emphasize episodic terror, while genocide signals systematic extermination. Nigeria’s reality contains elements of both: localized attacks that cumulatively threaten the survival of Christian communities. International law demands caution in terminology, but history warns that minimizing violence risks enabling escalation. Whether labelled pogrom or genocide, the moral imperative remains the same: urgent action to protect vulnerable communities, ensure accountability, and prevent Nigeria’s tragedy from becoming another chapter in humanity’s darkest history.

P.S. See: Modular Advocacy Toolkit: Addressing Violence Against Christians in Nigeria

Sources

“Is there a Christian Genocide in Nigeria” in The Conversation, November 5, 2025. https://theconversation.com/is-there-a-christian-genocide-in-nigeria-evidence-shows-all-faiths-are-under-attack-by-terrorists-268929 accessed 20/11/2025

“CAN Reasserts claims of ongoing Christian Genocide in Nigeria”, in Vanguard, Marie-Therese Nanlong, November 18, 2025. https://www.vanguardngr.com/2025/11/can-reasserts-claim-of-ongoing-christian-genocide-in-nigeria/  accessed 20/11/2025

“Nigeria: Christian Genocide or a Crisis of narratives?” in DW, Abiodun Jamiu, November 3, 2025. https://www.dw.com/en/nigeria-christianity-genocide-religion-boko-haram/a-74421780 accessed 20/11/2025

“How did the Holocaust happen?” in The Holocaust Explained, The Vienna Holocaust Library, https://www.theholocaustexplained.org/how-and-why/how/genocide-in-action-1941-1945/ accessed 20/11/2025.

Suny, R.G. "Armenian Genocide." Encyclopedia Britannica, October 10, 2025. https://www.britannica.com/event/Armenian-Genocide.

Britannica Editors. "Rwanda genocide of 1994." Encyclopedia Britannica, September 24, 2025. https://www.britannica.com/event/Rwanda-genocide-of-1994.

Penkower, Monty Noam. "The Kishinev Pogrom of 1903: A Turning Point in Jewish History." Modern Judaism 24, no. 3 (2004): 187-225. https://muse.jhu.edu/article/172771. 

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Anonymous said…


The essay raises crucial concerns about the power of language in naming mass atrocities, and I agree that terms like pogrom, violence, genocide, and even holocaust are not neutral vocabulary—they shape global perception and determine whether the world pays attention or looks away. In Nigeria’s case, especially in Benue, Plateau, Kaduna, and several Middle Belt communities, these words are not merely academic labels. They describe lived realities of Christians who have endured repeated massacres, community erasures, and targeted destruction of worship centres.

While the article carefully distinguishes between episodic pogroms and the systemic intent required for genocide, the troubling pattern in Nigeria shows elements of both. The cyclical raids, the selective targeting of Christian enclaves, and the displacement of entire populations cannot be dismissed as ordinary “violence.” They reflect a deeper structure of persecution—one that risks sliding into full-blown genocide if not confronted. Words matter because they frame responsibility. Whether we call these events pogroms or genocide, the moral and legal urgency remains the same: Christian communities in Nigeria are under existential threat, and minimizing the terminology only emboldens perpetrators.

Ogbuke’s Cubicles’ Den.


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November 20, 2025 at 1:41 PM
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