Dear Idubor et al:
The posts so far on this topic have gone a long
way to reinforce a well known fact about the genealogy of the peoples of Southwest
and Midwestern regions of Nigeria. This fact is the close genealogical relationships
between the Yoruba, the Edo, the Itshekri and the Ishan.
The fact that some Edo may have 'gentrified' their
names into Yoruba names may be viewed in two different ways. It may be viewed
in a negative light, if the gentrification of the names was necessitated by
the need to survive, as one writer has alleged in the case of Ebenezer Babatope.
However, I think it may be viewed positively if the change in names was voluntary
and done as an acknowledgement of the Yoruba side of the family, even though
one side of the family is Edo, Itshekri or Ishan.
Personally, as a full blooded Yoruba I will continue
to consider the Edo as my kith and kin, in full confidence of the fact that
somewhere along the line, probably in the last few hundred years our ancestors
would have shared a common origin.
There is always this chicken and egg theory that
crosses the mind whenever the issue of the relationship between the Yoruba and
the Edo are considered. I have come to realize that the oral history thought
to children in Yoruba and Edo households can be diametrically opposed to one
another, even though the oral historians on both sides are talking about the
same events and the same personalties. Thus, I have concluded that we may never
be able to conclusively prove which came first--the Yoruba or the Edo and which
one is a "branch" of the other. Sometimes, I wander if there is a any practical
merit in pursuing further clarification of this chicken and egg scenario, beyond
the theoretical academic needs of historians, sociologists and anthropologists.
I think it suffices to state that regardless of
the underlying controversies, that the bonds that tie the Edo and other Nigerians
from the former midwest to the Yoruba are stronger and closer than the relationships
of these ethnic groups to Nigerians from other ethnic groups.
Yet, if it is ever possible to push the clock back
about a few thousand years, we will undoubtedly find that almost all other Nigerians
from the South-south, Southeast and the the North are inter-related, based mainly
on the fact that we all share a common broad African heritage.
If the above is true, one is left wandering why
there is so much fuss about ethnic identity in Nigeria. It may be that the Nigerian
parents, e.g. Edo who give their children Yoruba names and vice versa, know
a lot more than most other Nigerians do. When I was growing up in Lagos I had
Igbo friends whose parents had given them Yoruba first names (in addition to
Igbo and Christian first names), in recognition of the lifelong friendships
and long multi-generational tenure of these families in Yorubaland. I have also
met the occassional Yoruba man with Igbo first names rwhich reflected their
places of birth in towns or cities in the East. It has never crossed my mind
that any of those names would have been given to these people by their parents
in other that they may have better opportunities in life, as seen for example
in the forced anglification of Jewish names in Europe and North America.
In conclusion, I strongly believe that there is
a need to celebrate and preserve the varied cultures of all of Nigeria's ethnic
groups regardless of the size of the population. To do otherwise is to encourage
complete assimilation of smaller ethnic groups by the larger ones with the unfortunate
end result, after several decades, being the potential oss of the language or
dialect of the assimilated group as the older members of the population pass
into the beyond.
The only question I still ponder in my mind is
this: Which comes first, personal identity as a Nigerian or our individual ethnic
identities? And what degree of emphasis do we put on each?
Bye, Quincy .
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