Atlantic Post

A new history textbook by Igbo scholars Tony Duru and Ijeoma Duru has sparked controversy by suggesting that Igbo communities were the original inhabitants of Ile-Ife – the ancient city regarded as the cradle of the Yoruba people – before the arrival of the legendary founder Oduduwa. This sharply contradicts mainstream Yoruba tradition.

In response, the pan‑Yoruba organisation Afenifere condemned the claim as baseless and divisive. It warned that teaching such “revisionist” history could threaten inter‑ethnic harmony.

Afenifere’s Reaction

Afenifere’s leaders stressed that scholars should not fuel ethnic tensions. They pointed out that unfounded historical assertions are dangerous.

For example, in condemning recent anti-Igbo posts on social media, Afenifere said that “divisive rhetoric has the potential to sow seeds of discord and conflict among ethnic groups in the country.”

Similarly, veteran Yoruba elder (late) Chief Ayo Adebanjo warned that ethnic bigotry could “destabilise Nigeria’s unity and existence”.

In short, Afenifere appealed for caution – history should unite Nigerians, not become a weapon of division.

Historical Context

The facts about Ile-Ife are well established: it is an ancient city in present-day Osun State, with archaeological settlement dating to around 1000–500 BC.

According to Yoruba oral history, the creator god Olodumare sent the deity Obatala (and later his brother Oduduwa) to found Ile-Ife, and Oduduwa became the first human ruler.

Oduduwa’s descendants went on to found many traditional Yoruba states. This origin story underpins the identity of the Yoruba nation.

(Interestingly, the idea of Igbo roots in Ife has surfaced before. In 2017 the Obi of Onitsha, Alfred Achebe, noted that “a recent history book has ascribed [the Igbo] as the original settlers in Ile-Ife” – a claim he urged scholars to investigate.)

Igbo traditions, by contrast, centre on different heroes. Mythology tells of the sky-god Eri descending to found the Nri kingdom in the east and sow the seeds of the Igbo nation.

Commentators note that both Yoruba and Igbo peoples consider themselves among Nigeria’s “oldest inhabitants” and in fact speak related Niger–Congo languages.

Historically there is evidence of peaceful co-existence: one observer even writes there is “no documented history of war between the Igbo and the Yoruba”, though modern politics has sometimes put them at odds.

(In fact, Yoruba–Igbo political mistrust dates back to the First Republic election disputes and the Civil War era, but that is another story.)

Implications for National Unity

Contested origin stories carry powerful symbolism in multi-ethnic Nigeria. Experts warn that reviving myths of ethnic primacy can inflame latent rivalries.

Afenifere’s rebuke reflects this concern: it likened the Duru textbook claim to the kind of inflammatory social-media posts that could undermine national stability. By contrast, many Yoruba and Igbo leaders insist on cooperation.

For example, at a 2018 “Handshake across the Niger” summit in Enugu, Yoruba and Igbo chiefs symbolically held hands and pledged “let bygone be bygone,” resolving to build “a future together where equity, fairness, justice and mutual respect will exist.”

Observers say Nigeria’s cohesion ultimately depends on emphasising shared heritage and interdependence rather than zero-sum identity disputes.

As one commentator optimistically noted, if bitterness is overcome the Igbo and Yoruba “will hold each other in a warm embrace as ‘descendants of sky-gods’” – a hopeful image of national unity rather than division.