THE EXODUS AND IDENTITY FORMATION IN VIEW OF THE ORIGIN AND MIGRATION NARRATIVES OF THE YORUBA BY FUNLOLA O OLOJEDE THESIS PRESENTED IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF THEOLOGY AT THE UNIVERSITY OF STELLENBOSCH SUPERVISOR: PROF. HENDRIK L. BOSMAN DECEMBER 2008 DECLARATION By submitting this thesis electronically, I declare that the entirety of the work contained therein is my own, original work, that I am the owner of the copyright thereof (unless to the extent explicitly otherwise stated) and that I have not previously in its entirety or in part submitted it for obtaining any qualification. Signature: …………………………. Date: 18 November 2008 Copyright © 2008 Stellenbosch University All rights reserved ABSTRACT This study examines the exodus event and its impact on identity formation in the light of the origin and migration narratives of the Yoruba people. On the one hand, it is observed that migration is not only an ancient but a universal phenomenon. Its rootedness in Africa and its profound influence on identity formation are therefore brought to the fore by comparing the origin and migration narratives of the Yoruba with those of the Tiv and the amaZulu. The findings show that certain elements of the origin and migration narratives such as a common ancestor, a common ancestral home, a common belief in Supreme Deity etc., provide a basis for identity formation and recognition among these Africans, in particular, the Yoruba. On the other hand, the study focuses on the Sea event in Exodus 14-15:18 which is composed of both a narrative and a poetic rendition of the sea-crossing by the children of Israel. In the Sea event, Israel acknowledged in story and song that it was Yahweh who as a warrior, delivered its people from the hand of Pharaoh and took them safely to the other side of the Sea. This research shows that a literary consideration of the text and especially of the interplay between prose and poetry points to Yahweh as the main character in the Sea event. Consequently, Israel’s identity is defined in Yahweh whose own identity as warrior and deliverer brought Israel victory over the Egyptians and paved the way for a new nation in a new land. In this sense, Israel’s identity is assumed to be a theological one. It is argued that the Yoruba origin and migration narratives help to bring to light the memories of exodus and Israel’s recollection of Yahweh as the root of its identity. The narratives help to appreciate more clearly Yahweh’s role in the midst of his people and the his centrality to Israel’s self-understanding even as they show that these can provide valuable resources in today’s world where migration and the struggle for identity are features that are not likely to fade away. Besides, the juxtaposition of cosmogonic myths and migration theories in attesting to the elements of Yoruba identity formation, have a parallel in the blending of both cosmic and migration elements in Exodus 14-15:18. This blending also foregrounds the role of Yahweh in the Sea event. In addition, the study suggests that the interaction between prose and poetry in the Sea event is an instance of a separate genre which further research may confirm in Yoruba, especially in folk-tales and in oríkì-oríl ẹ (praise names/epithet). i OPSOMMING Hierdie studie ondersoek die eksodusgebeurtenis en die impak daarvan op identeitvorming in die lig van die oorsprong- en migrasie-narratiewe van die Yoruba-mense. Aan die een kant word opgemerk dat migrasie nie net ’n antieke verskynsel is nie, maar ’n universele een. Die gewortelheid/gronding in Afrika en die diepgaande invloed op identiteit-vorming word dus na vore gebring deur die oorsprong- en migrasie-narratiewe van die Yoruba met dié van die Tiv en amaZulu te vergelyk. Die bevindings dui aan dat sekere elemente van die oorsprong- en migrasie-narratiewe, soos ‘n gemeenskaplike voorvader, ‘n gemeenskaplike oer-tuiste, ‘n gemeenskaplike geloof in Oppergod ens, die basis vorm vir identiteitsvorming en herkenning tussen dié Afrikane en veral die Yoruba. Aan die ander kant fokus die ondersoek op die “See-gebeurtenis” in Eksodus 14-15:18 wat bestaan uit ‘n narratiewe en poëtiese vertelling van die see-oorgang deur die kinders van Israel. In die “See-gebeurtenis” het Israel in verhaal en lied erken dat dit Jahweh was wat ’n Kryger was, sy mense uit die hand van Farao gered het en hulle veilig na die ander kant van die See geneem het. Hierdie navorsing toon dat ’n literêre oordenking van die teks en veral van die interspel tussen prosa en poësie dui op Jahweh as die hoofkarakter in die “See- gebeurtenis”. Gevolglik word Israel se identiteit gedefinieer in Jahweh wie se eie identiteit as Kryger en Redder vir Israel oorwinning oor die Egiptenare gebring het en die weg gebaan het vir ’n nuwe nasie in ’n nuwe land. In hierdie opsig word aanvaar dat Israel se identiteit ‘n teologiese een is. Daar word geredeneer dat die Yoruba oorsprong - en migrasie-narratiewe help om die herinnering van eksodus en Israel se onthou van Jahweh as die wortel van haar identeit aan die lig te bring. Die narratiewe stimuleer ‘n duideliker waardering van Jahweh se rol te midde van sy mense en sy sentraliteit tot Israel se self-begrip terwyl hulle toon dat dit kosbare bronne kan verskaf in die wêreld vandag waar die kenmerke van migrasie en die stryd vir "en soeke na identiteit nie sommer sal vervaag nie. Die teenstelling van kosmogoniese mites en migrasie-teorieë in getuienis oor die elemente van Yoruba-identiteitsvorming, het boonop ‘n parallel in die vermenging van kosmiese en migrasie-elemente in Eksodus 14-15:18. Dié vermengings bring ook die rol van Jahweh in die “See-gebeurtenis” na die voorgrond. Die studie stel ook voor dat die interaksie tussen prosa en poësie in die “See-gebeurtenis” ‘n voorbeeld is van ‘n afsonderlike genre wat verdere navorsing dalk kan bevestig in Yoruba, veral in volksverhale en oríkì-oríl ẹ (lofname/benamings). ii ACKNOWLEDGEMENTS I began this study with some apprehension, in part, because of the complex nature of the history of the Yoruba and the possibility that I might be unable to access the necessary materials for the work due to the distance from Yorubaland. After my first two visits to the library, it dawned on me that I would not get enough information on Yoruba history from history alone. As I therefore meandered through a sea of books from various disciplines, I remarked in passing to my supervisor, Prof Hendrik Bosman, that I was not very sure whether I was in history, ethnography, sociology, psychology, anthropology, archaeology, linguistics, art or theology. He responded in characteristic humour that there was no problem with it as long as I could find my way back to the Old Testament. For helping me to navigate through the billows, I say an obvious thank you. But for the many favours you have shown, for your encouragement, patience and ingenuity, words are not enough. To Prof Louis Jonker, for your support “behind-the-scene” and your invaluable insight and wisdom during the Wednesday seminars, a special thank you. I also owe a debt of gratitude to Prof Douglas Lawrie of the University of Western Cape for his erudite appraisal of this study and his helpful comments. And to the staff and fellow students of the Department of Old and New Testament for a right atmosphere of camaraderie, I offer thanks. To the Dean of the Faculty of Theology in Stellenbosch, Prof Elna Mouton, who chaired my defence and whose role has been an example of a wise and humane leadership, I literally doff my hat. Grateful acknowledgement also goes to South Africa’s NRF for the grant awarded for this research. To my friends, other colleagues, church members and neighbours in Stellenbosch, the library staff at the Kweekskool, especially Anne-Marie Eagleton and Mark, and to Mrs Grove, I reserve great appreciation. To Yẹmisí, J ọkẹ, Ìbùkún, Fúnk ẹ and Amma, I say too many thanks. To Délé, Rótìmi, and Ay ọ, how do I say thank you? And Mamma, for your unflinching devotion and prayers, I honour you. But to Him who performs all things for me, I return my praise! iii TABLE OF CONTENTS Fig. 1 Linguistic Map Of Nigeria/Cameroon ....................................................................................................viii Fig. 2 South African Language Map………………………………………………………………………… …ix CHAPTER ONE - INTRODUCTION................................................................................................................1 1.1 Introductory remarks ................................................................................................................................1 1.2 Chapter outline ...........................................................................................................................................1 1.3 Problem and hypothesis .............................................................................................................................2 1.4 Methodology ...............................................................................................................................................3 1.5 Concepts and definitions ............................................................................................................................4 1.5.1 Origin and Migration……………………………................................................................................... 5 1.5.2 Identity……………………………………………….....................................................................................6 1.5.2.1 Religion/Religious fundamentalism................................................................................................7