The Yoruba – United in Identity, Divided in Opinion?

Recent developments in Nigeria have once again drawn attention to the Yoruba as a people who, despite their internal differences, are often perceived by other Nigerians as a relatively united political and economic bloc. Many people believe the Yoruba speak with one voice. However, when we look more closely at the numbers, a different picture emerges. We have many voices. Politically, election results frequently reveal divisions that are almost 50–50. Religiously, Christianity and Islam coexist in virtually every Yoruba community, village and, in many cases, within the same family. We also have traditionalists who continue to practise and preserve indigenous Yoruba beliefs. Our political differences are not new. Shortly before independence, and particularly in 1962, the Action Group split sharply between factions loyal to Chief Obafemi Awolowo and Chief Samuel Ladoke Akintola. That division became one of the defining political crises of the First Republic. Yet, something appears to bind us together beneath these political, religious, and ideological differences. When the chips are down, we often find common ground.

A good contemporary example is the establishment of the Western Nigeria Security Network, popularly known as Operation Amotekun. In January 2020, the governors of all six South-West states came together to establish this regional security initiative in response to growing insecurity, including kidnappings and violent farmer-herder conflicts. It was significant that six governors, representing different political parties and interests, could agree on a common regional security initiative. Perhaps this is the paradox of Yoruba identity: we may disagree on almost everything, but when our collective interests, security and sense of belonging are threatened, we recognise that we have more in common than separates us. Our unity, therefore, may not be a unity of political opinion or religious belief. It is something deeper: a shared identity, history, culture and recognition of common interests.

The emergence of a shared identity

The Yoruba were not always the relatively united ethnic group we recognise today. Between approximately 1789 and 1893, Yorubaland experienced a prolonged period of internal conflict, political rivalry and civil wars. Several factors drove these conflicts, including the collapse of the Oyo Empire, the expansion of northern powers, competition for control of trade routes, and the movement of displaced populations.

One notable example was the Owu War, which began around 1821. Owu clashed with neighbouring Ife and Ijebu communities over trade and political interests. The war destroyed the old Owu settlement and contributed to wider political upheaval across Yorubaland.

The collapse of the Oyo Empire further destabilised the region. Its former territories became fragmented, while emerging powers such as Ibadan, Ijaye and Abeokuta competed for influence.

The influence of external threats

The expansion of Fulani power from the north, particularly following the fall of Old Oyo, added another dimension to the crisis. The resulting displacement of populations brought different Yoruba communities into closer contact, creating new settlements and changing existing relationships.

The Battle of Osogbo in 1840 was an important turning point. Yoruba forces, particularly those associated with Ibadan and other regional interests, resisted the Ilorin-Fulani advance. The battle helped prevent further expansion southwards and became an important episode in Yoruba historical memory.

Although the Yoruba communities did not suddenly become a single political or military entity, these experiences contributed to the gradual development of a broader sense of shared identity.

The name Yoruba, which was initially associated particularly with the Oyo people in northern usage, gradually came to encompass a much wider collection of related communities. In Hausa, it is Yariba, which is said to be associated with the words "cunning" or "tricky".

A comparison with English and American history

A similar process can be observed in English history. The English developed a shared identity over centuries, influenced by the unification of Anglo-Saxon kingdoms, Viking invasions and subsequent conflicts with the French. These experiences helped consolidate a shared political and national identity among populations that had previously identified with separate kingdoms and regional communities.

The thirteen American colonies provide another interesting comparison. They differed considerably in their economies, religious beliefs, political interests and social structures. However, their growing opposition to British policies and their shared struggle for independence brought them together. The American Revolution provided a shared political cause that transformed thirteen separate colonies into a new nation.

The lesson is that people do not need identical histories, interests, or traditions to develop a common identity. Sometimes, shared experiences and common challenges provide the foundation for unity.

The contribution of Bishop Samuel Ajayi Crowther

Another important development in consolidating Yoruba identity was the work of Bishop Samuel Ajayi Crowther.

Crowther made foundational contributions to Yoruba language, literacy and literature. He helped develop a written form of the language using the Latin alphabet, documented its vocabulary and grammar, and played a leading role in translating the Bible into Yoruba.

His work, alongside that of other missionaries and Yoruba language contributors, helped establish a more consistent written form of the language, making communication, education and the transmission of literature across different Yoruba-speaking communities easier.

This was particularly significant because spoken Yoruba existed in several regional dialects. A common written standard provided an important cultural link between communities that might otherwise have remained linguistically and socially fragmented.

Why do we act as one?

Perhaps the most interesting aspect of Yoruba history is that our sense of belonging did not emerge simply because all our communities had always agreed with one another.

We had fought wars against one another, competed for territory, traded against one another and maintained separate political interests. Yet, over time, we developed a wider sense of belonging.

Sometimes, people with very little in common can discover a shared identity through common struggles, historical experiences, language, and cultural institutions.

Perhaps that is why we act as one today. Our unity is not necessarily the product of an uninterrupted history of cooperation but the outcome of centuries of interaction, conflict, migration and cultural development.