Heritage, Identity & The Politics of Origin
ACROSS many African societies, origin stories are less about scientific logic and more about cultural identity. What matters most is not whether these narratives satisfy outsiders, but that the people who inherit them accept them as part of their legacy.
The Yoruba provide a vivid example. Highly literate and globally dispersed, the Yoruba community still honours elements of the Ile-Ife Oduduwa origin story. In this tradition, Oduduwa—the revered progenitor and first Ooni of Ife—is said to have descended from the sky, creating the earth with a chain, sand, and a fowl, taking over leadership after Obatala was incapacitated. The story may defy logical explanation, but within the context of African societies, such cosmological beginnings are common, often serving the purpose of establishing aboriginal identity.
While historical analysis may favour migration and state-formation theories, respect for a people’s chosen heritage remains crucial. Attempts to impose alternative narratives—especially for political, cultural, or linguistic convenience—risk deepening divisions rather than fostering unity.
At the heart of this conversation lies the principle of self-determination: the internationally recognised right of a people to define their own cultural, social, and political destiny without external interference. The United Nations affirms this right as central to human dignity and collective autonomy.
Forcing an ethnic identity on any group, dismissing their long-held traditions, or insisting their heritage must align with external aspirations is not only coercive—it undermines trust and fuels conflict. Genuine engagement requires sound socio-political arguments, clear developmental plans, and honest dialogue, not appeals to sentiment or cultural erasure.
Identity is not something to be imposed. As the saying goes, it’s not by force to be someone’s tribesman—even if you happen to look like their ancestors.
