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Amid controversy over his role in the troubled North-central region of Nigeria, the Nigerian government has expelled American missionary Alex Barbir from the country.
The government accused Mr Barbir of making inflammatory statements capable of inciting violence and deepening divisions, particularly in Plateau State.
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“He has been, we can say, removed and sent out of the country because of the work he’s doing, which is creating division.”
She alleged that Mr Barbir’s remarks had immediate consequences, linking his speech in Jos to the violence that followed shortly after.
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“Immediately after he made his speech in Jos, a lot of people didn’t know that two people, two Muslims, were killed immediately after his speech,” she said.
“Because of the impact of this provocative speech, which he has been making, he was sent out of the country and is no longer in Nigeria.”
Controversial figure
When Mr Barbir arrived in Nigeria, he came with a story that resonated across borders. A former American college football player turned medical trainee, he presented himself as a humanitarian driven by faith and urgency. In communities across Benue and Plateau States, where violence has displaced thousands, he helped rebuild homes, drilled boreholes, and stood beside grieving families at mass burials.
Yet, within months, that same figure would become one of the most polarising foreign actors in Nigeria’s fragile conflict landscape. To supporters, he is a rare voice drawing global attention to neglected suffering. To critics, he is something more troubling: a foreign missionary whose words risk deepening the very divisions he claims to address.
This is the story of Alex Barbir, the work he has done, the growing debate over whether his presence helped Nigeria or hurt it, and the latest developments surrounding his exit from the country.
From athlete to missionary
Born on 17 August 1997, in Lawrenceville, Georgia, Mr Barbir grew up in Cumming, alongside his brother, Josh, a physician and US Army Reserve officer. His early life followed a familiar American trajectory shaped by sport and discipline.
At South Forsyth High School, Mr Barbir stood out as a football kicker with unusual physical strength for the position. His talent earned him a commitment to Rutgers University before he switched to Penn State, a move that drew attention within college football circles.
That trajectory was cut short by injury. A torn hip labrum requiring surgery ended his athletic ambitions and, by his account, left him disillusioned. He transferred to Liberty University, turning toward faith and later enrolling in its College of Osteopathic Medicine.
In 2020, he briefly returned to football and earned national recognition by kicking a 51-yard game-winning field goal against Virginia Tech, according to Liberty University. The moment, widely circulated in American sports media, became a pivot point. It offered visibility and a platform that would later follow him into humanitarian work.
Building in the ruins
Mr Barbir’s work in Nigeria is closely tied to two organisations, his own initiative, Building Zion, and Equipping the Persecuted (ETP), a US-based NGO led by filmmaker Judd Saul. Through these platforms, he has been involved in reconstruction projects in communities affected by violence, particularly in Benue State.
At Yelwata, a community devastated by attacks on 13 June 2025, Mr Barber said his team rebuilt dozens of homes and basic infrastructure. Speaking to TruthNigeria during a project dedication in January 2026, he said, “So far, we have rebuilt 35 housing units… The joy among the people is overwhelming.”
Community leaders echoed that sentiment. Julius Joor, the traditional ruler of Yelwata, described the intervention as unprecedented. “For the first time, private individuals have come to our aid in such a massive way. You have restored hope and happiness to our people,” he said.
Some residents and diaspora advocates also praised the speed and scale of the intervention. Franc Utoo, a legal practitioner, said the effort filled a gap left by government response. “You have done what both the federal and state governments have failed to do,” he told TruthNigeria.
Mr Barbir has framed his work as both humanitarian and moral. At burial ceremonies and public events, he often invokes religious language. At a mass burial in Jos in January 2026, he cited Psalm 82, calling for justice for the oppressed and urging action against what he described as unchecked violence.
A sharper message
As his visibility grew, so did the tone of his public statements.
In interviews and social media posts, Mr Barbir has repeatedly described the violence in Nigeria’s Middle Belt as systematic and coordinated. In an interview with News Central Television in April, he said, “This is not just some random criminality… This is a war being waged on people.”
He also questioned official narratives about the nature of the conflict. “If there’s no war in Nigeria, what is happening?” he asked. “In every state, you have security forces deployed… people are being killed, both Christian and Muslim.”
His remarks have extended to direct criticism of Nigerian authorities. In earlier interviews, he said he did not trust state institutions to manage humanitarian funds, citing alleged corruption. He also warned that government officials would be held accountable if rebuilt communities were attacked again.
Such statements have amplified his profile internationally, but within Nigeria, they have drawn scrutiny.
Backlash and suspicion
Critics argue that Mr Barbir’s framing of the conflict oversimplifies a complex crisis involving banditry, farmer-herder disputes, and insurgency. Some also accuse him of presenting the violence primarily through a religious lens, which they say risks inflaming tensions.
Former presidential aide Bashir Ahmad called for authorities to investigate his activities, warning that his comments could “threaten public peace.” In a public statement, Mr Ahmad said relevant agencies should “take immediate steps to caution… and, if necessary, apprehend him.”
Islamic cleric Ahmad Gumi similarly questioned his role, alleging that his rhetoric could incite division.
On social media and in public commentary, some Nigerians have gone further, raising suspicions about his presence at attack sites.
In a petition addressed to the State Security Services (SSS) in Plateau State, Aliyu Naziru alleged that Mr Barbir was seen at the scene of violence in Jos under unclear circumstances and called for his arrest and investigation.
There is no public evidence linking Mr Barbir to any criminal activity. However, the perception of proximity to violence has contributed to the controversy surrounding him.
Other commentators have focused on sovereignty. Idris Hamza, reacting to Mr Barbir’s activities, wrote that while Nigerians have the right to express grievances, “having an American come to Nigeria… and start talking on their behalf is unacceptable.”
Support and defence
Mr Barbir’s supporters reject the criticism. They argue that he is highlighting a crisis that has long received insufficient attention.
Religious leaders, including the Church of Christ in Nations (COCIN) priest, Ezekiel Dachomo, defended his work and warned against attempts to silence him. At public events, Mr Dachomo has linked Barber’s efforts to broader calls for accountability and protection of vulnerable communities.
Mr Barbir himself has responded to critics by pointing to his humanitarian record. In a video response, he said, “They haven’t talked about me rebuilding villages… but when I speak out… then all of a sudden [they react].”
He maintains that his focus includes victims across religious lines. In his News Central interview, he stated that both Christians and Muslims have suffered attacks, citing incidents in states such as Niger, Zamfara, and Sokoto.
Law and limits
The controversy surrounding Mr Barber raises questions that extend beyond one individual. At its core is a legal and constitutional tension between free expression and public order, particularly for foreign nationals.
In the United States, the First Amendment protects freedom of speech, including for non-citizens. Courts have affirmed that individuals can express opinions on political and humanitarian issues. However, that protection has limits. Under 18 U.S.C. § 2339B, providing “material support” to designated terrorist organisations is a federal crime. U.S. law also prohibits incitement to imminent lawless action, as established in Brandenburg v. Ohio.
Nigeria’s legal framework is more restrictive in contexts involving communal tension. The Terrorism (Prevention and Prohibition) Act 2022 criminalises incitement linked to terrorist activity. The Cybercrime Act addresses online content that may provoke hatred or public disorder, with penalties including imprisonment and fines. In addition, immigration authorities retain broad powers to deport foreign nationals whose actions are deemed contrary to public interest.
Legal analysts note that while criticism of government policy is not unlawful, speech that could inflame religious or ethnic divisions may attract scrutiny under these statutes, particularly when delivered by a foreign actor operating in conflict zones.
In the TVC interview, Mrs Essiet emphasised that the government expelled Mr Barbir to prevent a repeat of historical tragedies fueled by divisive rhetoric.
“That’s what the government has done, because we don’t want individuals to come and create division,” she said. “I’ve been to Rwanda a couple of times; I’ve been to the Rwandan Genocide Memorial. As simple as this whole narrative of what Alex Barber was saying is what some foreign actors did in Rwanda, creating a rift between the Hutus and the Tutsis, and that led to a massive genocide.”
Drawing parallels with the 1994 Rwandan genocide, Mrs Essiet warned against allowing similar narratives to take root in Nigeria.
“Based on our experience, we don’t want Nigeria to follow that path, because it’s not going to be helpful to anyone,” she added. “We must not allow people who do not understand the history of our crises to divide us.”
PREMIUM TIMES reached out to Mr Barbir for comment on his activities, funding, and public statements, including his work in Yelwata and his views on the conflict in Nigeria’s Middle Belt, but he did not respond as of the time of filing this report.
However, he denied Mrs Essiet’s claim linking his activities to the resurgence of violence in Jos. In a statement posted on his official Facebook page, he said: “Let it be known that if Abiodun Essiet… made this statement, they are directly lying to the Nigerian and international community. I’ve never heard of this person, nor had conversation with them.”
