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106-418: The classification of Egun or Egungun types, might appear to be a fairly straightforward task, but in fact it is extremely complex deciphering the comprehension of indigenous taxonomies. The difficulties include: the problem of distinguishing between personal Egun names and generic terms for types; the problem of determining "sets" where one masquerade may be regarded as several type of categories simultaneously;

212-560: A West African ethnic group who mainly inhabit parts of Nigeria , Benin , and Togo . The areas of these countries primarily inhabited by the Yoruba are often collectively referred to as Yorubaland . The Yoruba constitute more than 50 million people in Africa, are over a million outside the continent, and bear further representation among members of the African diaspora . The vast majority of

318-510: A common form of government in Yorubaland, but they were not the only approach to government and social organization. The numerous Ijebu kingdom city-states to the west of Oyo and the Egba people communities, found in the forests below Ọyọ's savanna region, were notable exceptions. These independent polities often elected a king though real political, legislative, and judicial powers resided with

424-475: A common identity under the influence of Oyo, a regional empire that developed in the northwestern savanna section of yorubaland as a result of a kingdom founding migration from Ife. As opposed to Oyo which was a highly militaristic grassland polity, the Ife Empire was forest based and spread its influence rather through religion, politics, philosophical Ideology and commerce between 1200 and the mid-1400s. With

530-672: A farmers' union, was converted to a network of secret militias throughout the Ẹgba forests, and each lodge plotted and successfully managed to overthrow Ọyọ's Ajeles (appointed administrators) in the late 18th century. Similarly, covert military resistance leagues like the Ekiti Parapọ and the Ogidi alliance were organized during the 19th century wars by often-decentralized communities of the Ekiti, Ijẹsa, Ìgbómìnà and Okun Yoruba to resist various imperial expansionist plans of Ibadan, Nupe, and

636-702: A federal civilian and military council that represented the city as a whole. Commander Frederick Forbes , a representative of the British Crown writing an account of his visit to the city in the Church Military Intelligencer (1853), described Abẹokuta as having "four presidents", and the system of government as having "840 principal rulers or 'House of Lords,' 2800 secondary chiefs or 'House of Commons,' 140 principal military ones and 280 secondary ones." He described Abẹokuta and its system of government as "the most extraordinary republic in

742-431: A few people of Hombori " This early 1600's reference implies that the name Yoruba was already in popular demotic use as far back as at least the 1500s. Regarding the source and derivation of this name, guesses were posited by various foreign sociologists of external sources. These include; Ya'rub (son of Canaanite, Joktan ) by Caliph Muhammed Bello of Sokoto , Goru Ba by T.J Bowen , or Yolla Ba ( Mande word for

848-599: A means to celebrate their people's history, and boost tourism in their local economies. The Yorubas were one of the first groups in West Africa to be introduced to Christianity on a very large scale. Christianity (along with western civilization) came into Yorubaland in the mid-19th century through the Europeans , whose original mission was commerce. The first European visitors were the Portuguese, they visited

954-475: A member of one of the royal families from any given realm, and the selection is then confirmed by an Ifá oracular request. The Ọbas live in palaces that are usually in the center of the town. Opposite the king's palace is the Ọja Ọba , or the king's market. These markets form an inherent part of Yoruba life. Traditionally their traders are well organized, have various guilds, officers, and an elected speaker. They also often have at least one Iyaloja , or Lady of

1060-462: A sense of group identity around a number of cultural concepts, beliefs and practices recognizable by all members of the ethnic group. Prominent among these, is the tracing of the entire Yoruba body through dynastic migrations to roots formed in Ile-Ife, an ancient city in the forested heart of central Yorubaland and its acceptance as the spiritual nucleus of Yoruba existence. Following this linkage to

1166-450: A single entity. The Egungun spiritually cleans the community; through the dramatic acting and miming of the robed priests, they demonstrate both ethical and amoral behavior that have occurred since their last visit. In this way, they expose the strengths and weaknesses of the community to encourage behavior more befitting of their descendants. When this performance is completed, the performers as Egungun give messages, warnings and blessings to

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1272-406: A time when the transformed person is vulnerable. The main protective amulets, however, are on the inside of the costume, not the outside. Metallic objects are also sewn onto the garment. These catch the light as the wearer moves, creating flashes that suggest connection to the spirit world, orun. The multiple hidden and visible layers of fabric used to create an Egungun costume signify the sacred and

1378-694: Is a Yoruba philosophy that is defined to represent the power that makes things happen and produces change in the Yoruba religion . It is believed to be given by Olódùmarè to everything — gods, ancestors , spirits, humans, animals, plants, rocks, rivers, and voiced words such as songs, prayers, praises, curses, or even everyday conversation. Existence, according to Yoruba thought, is dependent upon it. In addition to its sacred characteristics, àṣẹ also has important social ramifications, reflected in its translation as "power, authority, command." A person who, through training, experience, and initiation, learns how to use

1484-435: Is believed to help develop trade and commerce and generally bond the people of Yorubaland together regardless of their religious beliefs. Members of the society dance to marketplaces, wearing their masks to represent the deceased spirits of their ancestors, the spirit to be worshipped is solely decided by Ifa Oracle. Egungun masquerades are male-dominated within the performance aspect and only males are allowed to connect with

1590-574: Is commonly described as a "golden age" of Ife. The oba or ruler of Ile-Ife is referred to as the Ooni of Ife. Ife continues to be seen as the " spiritual homeland " of the Yoruba. The city was surpassed by the Oyo Empire as the dominant Yoruba military and political power in the 11th century. The Oyo Empire under its Oba, known as the Alaafin of Oyo , was active in the African slave trade during

1696-490: Is formed of diverse traditions and has no single founder. Yoruba religious beliefs are part of itan , the total complex of songs, histories, stories, mythologies, and other cultural concepts that make up the Yoruba society. Next to the Veneration of ancestors , one of the most common Yoruba traditional religious concepts has been the concept of Orisa . Orisa (also spelled Orisha) are various gods and spirits, which serve

1802-475: Is often first in Yoruba culture, nonetheless, it is the philosophy – the thought of man – that actually leads spiritual consciousness (ori) to the creation and the practice of religion. Thus, it is believed that thought (philosophy) is an antecedent to religion. Values such as respect, peaceful co-existence, loyalty and freedom of speech are both upheld and highly valued in Yoruba culture. Societies that are considered secret societies often strictly guard and encourage

1908-796: Is the conduit between Òrunn (Heaven) and Ayé (Earth). Oshumare is a god that manifests in the form of a rainbow, also known as Òsùmàrè in Yoruba, while Obatala is the god of clarity and creativity.These gods feature in the Yoruba religion, as well as in some aspects of Umbanda , Winti , Obeah , Vodun and a host of others. These varieties, or spiritual lineages as they are called, are practiced throughout areas of Nigeria, among others. As interest in African indigenous religions grows, Orisa communities and lineages can be found in parts of Europe and Asia as well. While estimates may vary, some scholars believe that there could be more than 100 million adherents of this spiritual tradition worldwide. Oral history of

2014-419: Is the first rite that is performed after a Yoruba child is born. During imori , a diviner determines whether the child comes from his or her mother's or father's lineages or from a particular òrìṣà . If the latter is the case, then the child will undergo an orisa initiation during adulthood, during which the person's ori inu becomes the spiritual vessel for that òrìṣà's àṣẹ . To prepare for these ceremonies,

2120-462: Is the site of a person's ase as well as his or her essential nature, or iwa . The Yoruba distinguish between the exterior ( òde ) and inner ( inú ) head. òde is the physical appearance of a person, which may either mask or reveal one's inner ( inú ) aspects. Inner qualities, such as patience and self-control, should dominate outer ones. The head also links the person with the other-world. The ìmorí ceremony (which translates to knowing-the-head )

2226-469: The Ijẹsa and other groups, which saw a corresponding rise in the social influence of military adventurers and successful entrepreneurs. The Ìgbómìnà were renowned for their agricultural and hunting prowess, as well as their woodcarving, leather art, and the famous Elewe masquerade. Occupational guilds, social clubs, secret or initiatory societies, and religious units, commonly known as Ẹgbẹ in Yoruba, included

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2332-753: The Ogboni , a council of notable elders. The notion of the divine king was so important to the Yoruba, however, that it has been part of their organization in its various forms from their antiquity to the contemporary era. During the internecine wars of the 19th century, the Ijebu forced citizens of more than 150 Ẹgba and Owu communities to migrate to the fortified city of Abeokuta . Each quarter retained its own Ogboni council of civilian leaders, along with an Olorogun , or council of military leaders, and in some cases, its own elected Obas or Baales . These independent councils elected their most capable members to join

2438-667: The 1960s till date. The oldest known textual reference to the name Yoruba is found in an essay (titled – Mi'rāj al-Ṣu'ūd ) from a manuscript written by the Berber jurist Ahmed Baba in the year 1614. The original manuscript is preserved in the Ahmed Baba Institute of the Mamma Haidara Library , while a digital copy is at the World Digital Library . Mi'rāj al-Ṣu'ūd provides one of

2544-457: The Alaafin consulted on all political decisions with the prime minister and principal kingmaker (the Basọrun ) and the rest of the council of leading nobles known as the Ọyọ Mesi . Traditionally kingship and chieftainship were not determined by simple primogeniture , as in most monarchic systems of government. An electoral college of lineage heads was and still is usually charged with selecting

2650-515: The British colonial administration most Yoruba already lived in well-structured urban centers organized around powerful city-states ( Ìlú ) centered around the residence of the Oba (king) . In ancient times, most of these cities were fortresses, with high walls and gates. Yoruba cities have always been among the most populous in Africa. Archaeological findings indicate that Òyó-Ilé or Katunga, capital of

2756-777: The Gbe -speaking Mahi , Gun , Fon , and Ewe who border Yoruba communities in Benin and Togo, to the west they are bordered by the Kwa -speaking Akebu , Kposo of Togo, and to the northwest, by the Kwa-speaking Anii , and the Gur speaking Kabiye , Yom-Lokpa and Tem people of Togo. Significantly Yoruba populations in other West African countries can also be found in Ghana , Benin , Ivory Coast , and Sierra Leone . Outside Africa,

2862-704: The New World as divinities brought across the Atlantic by people of Yoruba descent. There in their new ex-situ environment, they serve as a mechanism of maintaining group identity, as well as a powerful connection to the Yoruba homeland among people of Yoruba descent and others. Examples of such new world practices are: Santeria , Candomble , Umbanda , Kélé and Trinidad Orisha , which are not only religious societies, but also actual ethnic societies for those who sought to maintain their unique heritages over time, although anyone could join as long as they became immersed in

2968-661: The Niger river ) etc. These guesses suffer a lack of support by many locals for being alien to (and unfounded in) the traditions of the Yorubas themselves. In his work, Abeokuta and the Camaroons Mountains c.1863, the English ethnologist Richard F. Burton reports of a Yoruba account in 1861, noting that the name "Yoruba" derives from Ori Obba , i.e. -The Head King . It was applied ex-situ originally in reference to

3074-523: The Oyo Empire derives the Yoruba as an ethnic group from the population of the City State of Ile-Ife. Ile-Ife, as the capital of the former empire, held a prominent position in Yoruba history. The Yoruba were the dominant cultural force in southern and northwestern Nigeria as far back as the 11th century. The Yoruba are among the most urbanized people in Africa. For centuries before the arrival of

3180-511: The Parakoyi (or league of traders) and Ẹgbẹ Ọdẹ (hunter's guild), and maintained an important role in commerce, social control, and vocational education in Yoruba polities. There are also examples of other peer organizations in the region. When the Ẹgba resisted the imperial domination of the Ọyọ Empire, a figure named Lisabi is credited with either creating or reviving a covert traditional organization named Ẹgbẹ Aro . This group, originally

3286-549: The Sokoto Caliphate . Cities indigenous to the Yoruba people include but are not limited to Ibadan, Lagos, Abeokuta, Ilorin, Ogbomoso, Oyo, Osogbo, Ile Ife, Okitipupa, Ijebu Ode, Akure, Offa, among others. In the city-states and many of their neighbours, a reserved way of life remains, with the school of thought of their people serving as a major influence in West Africa and elsewhere. Today, most contemporary Yoruba are Muslims or Christians. Be that as it may, many of

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3392-733: The Sungbo's Eredo , was the second largest wall edifice in Africa. The structure was built in the 9th, 10th and 11th centuries in honour of a traditional aristocrat, the Oloye Bilikisu Sungbo. It was made up of sprawling mud walls and the valleys that surrounded the town of Ijebu-Ode in Ogun State . Sungbo's Eredo is the largest pre-colonial monument in Africa, larger than the Great Pyramid or Great Zimbabwe. Ase (Yoruba) Àṣẹ , àṣẹ (from Yoruba àṣẹ ), or aṣe

3498-690: The Yoruba diaspora consists of two main groupings; the first being that of the Yorubas taken as slaves to the New World between the 16th to 19th centuries , notably to the Caribbean (especially in Cuba) and Brazil, and the second consisting of a wave of relatively recent migrants, the majority of whom began to migrate to the United Kingdom and the United States following some of the major economic and political changes encountered in Africa in

3604-624: The 14th century, as a result of trade with Wangara (also Wankore) merchants, a mobile caste of the Soninkes from the then Mali Empire who entered Yorubaland (Oyo) from the northwestern flank through the Bariba or Borgu corridor, during the reign of Mansa Kankan Musa . Due to this, Islam is traditionally known to the Yoruba as Esin Male or simply Imale i.e. religion of the Malians. The adherents of

3710-433: The 1800s by a polyglot group of refugees, soldiers, and itinerant traders after the fall of Ọyọ, largely dispensed with the concept of monarchism, preferring to elect both military and civil councils from a pool of eminent citizens. The city became a military republic, with distinguished soldiers wielding political power through their election by popular acclaim and the respect of their peers. Similar practices were adopted by

3816-491: The 18th century, in the days of Ajagbo , an Oba of Oyo, the rulers of the Yoruba-speaking kingdoms of Oyo, Egba , Ketu , and Jebu styled each other "brothers" while recognizing the leadership role Oyo plays among them. At the beginning of the 19th century, the Yoruba community was made up of the following principal units; The British colony of Lagos, traditionally called Eko; Ketu, a western Yoruba state bordering

3922-549: The 18th century. The Yoruba often demanded slaves as a form of tribute of subject populations, who in turn sometimes made war on other peoples to capture the required slaves. Part of the slaves sold by the Oyo Empire entered the Atlantic slave trade . Most of the city states were controlled by Obas (or royal sovereigns with various individual titles) and councils made up of Oloye , recognized leaders of royal, noble and, often, even common descent, who joined them in ruling over

4028-465: The Americas were already Muslim. The mosque served the spiritual needs of Muslims living in Ọyọ. Progressively, Islam started to gain a foothold in Yorubaland, and Muslims started building mosques. Iwo led, its first mosque built in 1655, followed by Iseyin in 1760, Eko/Lagos in 1774, Shaki in 1790, and Osogbo in 1889. In time, Islam spread to other towns like Oyo (the first Oyo convert

4134-759: The Egbado, Akoko groups, Yagba, Awori as well as independent townships, consisting of a town and its outlying dependent villages such as Oke odan, Ado, Igbessa. Various other cultural factors which bind the Yoruba people include historic dynastic migrations of royals and the micro migrations of people within the Yoruba cultural space which has led to the mixing of people evidenced by the duplication and multiplication of place names and royal titles across Yoruba country. Today, places with names containing; Owu, Ifon, Ife, Ado, etc., can be found scattered across Yorubaland regardless of subgroup. The same can be observed of certain localized royal titles, e.g. Ajalorun, Owa, and Olu. Olofin,

4240-518: The Egungun may also relate to Oya , the wife of Shango , the deified fourth king of Oyo and the god of thunder. Oya is the whirlwind, considered a wind of blessing, that precedes Shango, the storm. To make the costume beautiful, and thus powerful, the lappets are decorated with patchwork patterns, braids, sequins, tassels, and amulets. The amulets hold medicinal preparations which have performative power ( ase ), providing protection against enemies at

4346-512: The Islamic faith are called Musulumi in Yoruba to correspond to Muslim, the Arabic word for an adherent of Islam having as the active participle of the same verb form, and means "submitter (to Allah)" or a nominal and active participle of Islam derivative of "Salaam" i.e. (Religion of) Peace. Islam was practiced in Yorubaland so early on in history, that a sizable proportion of Yoruba slaves taken to

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4452-521: The Maliki school of law. In addition to Christianity and Islam, a large number of Yoruba people continue to practice their traditional religion. Yoruba religious practices such as the Eyo and Osun-Osogbo festivals are witnessing a resurgence in popularity in contemporary Yorubaland. They are largely seen by the adherents of the modern faiths as cultural, rather than religious, events. They participate in them as

4558-464: The Market, who is expected to represent their interests in the aristocratic council of oloyes at the palace. The monarchy of any city-state was usually limited to a number of royal lineages. A family could be excluded from kingship and chieftaincy if any family member, servant, or slave belonging to the family committed a crime, such as theft, fraud, murder or rape. In other city-states, the monarchy

4664-543: The Oyo-Yoruba recounts Odùduwà to be the progenitor of the Yoruba and the reigning ancestor of their crowned kings. He came from the east, understood in Ife traditions to be the settlement of Oke Ora , a hilltop community situated to the east of Ife. After the death of Oduduwa, there was a dispersal of his children in a series of kingdom founding migrations from Ife to found other kingdoms. Each child made his or her mark in

4770-640: The Yoruba are known by across West Africa include; Alata in southern Ghana, Eyagi in Nupe which produced descendant terms such as; Ayagi (the pre-modern Hausa word for the Yoruba people) and Iyaji in Igala. The Yoruba people also refer to themselves by the epithet "Ọmọ Káàárọ̀-oòjíire", literally meaning, "The People who ask 'Good morning, did you wake up well?". This is in reference to the mode of greeting associated with Yoruba culture . Through parts of coastal West Africa where Yorubas can be found, they have carried

4876-430: The Yoruba empire of Oyo (fl. between the 16th and 19th centuries CE), had a population of over 100,000 people. For a long time also, Ibadan , one of the major Yoruba cities founded in the 1800s, was the largest city in the whole of Sub Saharan Africa . Today, Lagos ( Yoruba : Èkó ), another major Yoruba city, with a population of over twenty million, remains the largest on the African continent. Archaeologically ,

4982-527: The Yoruba grammar compiled in the 1850s by Bishop Crowther , who himself was a Sierra Leonean Recaptive of Oyo origin. This was exemplified by the following remark by Adetugbọ (1967), as cited in Fagborun (1994): "While the orthography agreed upon by the missionaries represented to a very large degree the phonemes of the Abẹokuta dialect, the morpho-syntax reflected the Ọyọ-Ibadan dialects" Yoruba people have

5088-532: The Yoruba people as members of the same ethnicity include the universal recognition of a number of spiritual concepts and chief divinities ( Orisha ), who have achieved pan-Yoruba statuses. These divinities are venerated as embodiments of natural forces and divine power. They are also the mediators between the common people and Olodumare , God. They include some now well-known divinities as; Obatala, Ogun , Orunmila , Osun , Eshu , Olokun , Yemoja , Osanyin , and Shango , Among others . These are now recognizable in

5194-549: The Yoruba population is today within the country of Nigeria, where they make up 20.7% of the country's population according to Ethnologue estimations, making them one of the largest ethnic groups in Africa . Most Yoruba people speak the Yoruba language , which is the Niger-Congo language with the largest number of native or L1 speakers. In Africa, the Yoruba are contiguous with the Yoruboid Itsekiri to

5300-540: The Yoruba sociolinguistic group as a whole. Centuries later however, it evolved to be applied exclusively to the Ọ̀yọ́ subgroup when this subgroup rose to attain imperial status, particularly at its apogee (c.1650 – c.1750) until in the mid-1800s when this trend was reversed back to the original context. The name Yoruba is the most well known ethnonym for the group of people that trace a common origin to Ife , but synonymous terms have been recorded in history such as; Nago/Anago , Lucumi/Olukumi and Aku/Oku . Some Exonyms

5406-709: The Yoruba word for "method or process") started missions in Agbadarigi / Gbegle by Thomas Birch Freeman in 1842. Agbadarigi was further served by E. C. Van Cooten , E. G. Irving, and A. A. Harrison. Henry Townsend , C. C. Gollmer, and Ajayi Crowther of the CMS worked in Abeokuta , then under the Egba division of Southern Nigeria in 1846. Hinderer and Mann of CMS started missions in Ibadan / Ibarapa and Ijaye divisions of

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5512-630: The Yoruba worldview. Linguistically, the Yoruboid languages, and in particular the Edekiri subgroup, form a closed group of mutually intelligible dialects which strongly bound the people who speak them together as members of the same linguistic community. This dialectal area spans from the lands of the Ana-Ife people in central Togo and eastern Ghana eastwards to the lands of the Itsekiri people in

5618-678: The Yorubas as Ijo Aguda, so named after returning former Yoruba slaves from Latin America, who were mostly Catholic, and were also known as the Agudas or Amaros ) started the race, followed by Protestants, whose prominent member – Church Mission Society (CMS) based in England made the most significant in-roads into the hinterland regions for evangelism and became the largest of the Christian missions. Methodists (known as Ijo-Eleto, so named after

5724-418: The ancestors have the responsibility to compel the living to uphold the ethical standards of the past generations of their clan, town or family. The Egungun are celebrated in festivals, known as Odun Egungun , and in family ritual through the masquerade custom. In family situations, a family elder known either formally or informally as "Alagba" presides over ancestral rites. He may or may not be initiated into

5830-409: The ancient city of Ife is the acknowledgement of an historic crowned king, Oduduwa, a personage nominally considered the 'father' of the Yoruba people. According to Ife's own account, Oduduwa 'descended' into the originally thirteen semi-autonomous proto-Ife communities which existed in a state of confederacy based around a swampy depression surrounded by seven hills that would later on become Ife from

5936-572: The assembled spectators. Important Egungun include the Oloolu and Alapansanpa, both of Ibadanland. Elewe of the Ìgbómìnà Yoruba clan , which is common in the towns of Òkè-Ìlá Òràngún , Ìlá Òràngún, and Arandun, is also of particular prominence. In Brazil , the main cult of the Egungun is found on the island of Itaparica , in the State of Bahia . Houses of worship dedicated to the Egungun also exist in other states. Cloth plays an important role in

6042-461: The community of Oke Ora , an elevated abode located at the summit of a hill to Ife's East. The intervention of Oduduwa, a native of Oke Ora and considered an outsider in the politics of the Ife valley, is widely acknowledged in Ife to be the turning point that revolutionized the politics of the confederacy which was at the time, led by Obatala Beyond the historical accounts surrounding Ife and its ancient rulership, more cultural markers which unite

6148-482: The culture of lauding one another with greetings applicable in different situations along with them. Another epithet used is, "Ọmọ Oòduà", meaning "The Children of Oduduwa ", referencing the semi-legendary Yoruba king. The historical Yoruba developed in situ, out of earlier Mesolithic Volta-Niger populations, by the 1st millennium BCE . By the 8th century, a powerful city-state already existed in Ile-Ife , one of

6254-579: The decline of Ife, Oyo expanded as the new Yoruba power and established its own influences over Kingdoms stretching from central Togo in the west to central Yorubaland in the east, and from the Niger river in the north to the Atlantic coast in the south, taking in the whole of Dahomey , southern Borgu , the Mahi states , southern Nupe and the Aja people . Between the 16th and 19th centuries, Oyo had numerous campaigns in

6360-429: The discrete units of the whole produces a form which is multifocal, with shifts in perspective and proportion... Such compositions (whether representational or not) mirror a world order of structurally different yet autonomous elements. It is a formal means of organizing diverse powers, not only to acknowledge their autonomy but, more importantly, to evoke, invoke, and activate diverse forces, to marshal and bring them in to

6466-471: The earliest in Africa. This City, whose oral traditions link to figures like Oduduwa and Obatala, would later become the heart of the Ife Empire , the first empire in Yoruba History. The Ife Empire, flourishing between roughly 1200 and 1420 CE, extended its influence across a significant portion of what is now southwestern Nigeria and eastern Benin and to modern-day Togo. Oral history recorded under

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6572-720: The earliest known ideas about the ethnic composition of the West African interior. The relevant section of the essay which lists the Yoruba group alongside nine others in the region as translated by John Hunwick and Fatima Harrak for the Institute of African Studies Rabat, reads: "We will add another rule for you, that is that whoever now comes to you from among the group called Mossi , or Gurma , or Bussa , or Borgu , or Dagomba , or Kotokoli , or Yoruba, or Tombo , or Bobo , or K.rmu – all of these are unbelievers remaining in their unbelief until now. Similarly Kumbe except for

6678-427: The essential life force of things to willfully effect change is called an aláàṣẹ . Rituals to invoke divine forces reflect this same concern for the autonomous ase of particular entities. The recognition of the uniqueness and autonomy of the ase of persons and gods is what structures society and its relationship with the other-world. The concept of ashe influences how many of the Yoruba arts are composed. In

6784-460: The fact that Southeast and Central Yoruba areas generally have older settlements, suggests a later date of immigration into Northwestern Yoruba territory. The area where North-West Yoruba (NWY) is spoken corresponds to the historical Oyo Empire. South-East Yoruba (SEY) was closely associated with the expansion of the Benin Empire after c. 1450. Central Yoruba forms a transitional area in that

6890-465: The help of attendants dressed in masquerade costumes of different types. After all the Egungun have danced, the ensembles are stored until the next performance. Egungun Festival is a festival that is celebrated amongst the Yoruba people , which is celebrated annually and has been passed successively down to generations. "The ensuing festival goes on for several days and strengthens the bonds that unite families and communities with departed ancestors." It

6996-423: The herbalist who prepares the packets of medicines, and the entire lineage collaborate in creating the ensemble. Depending upon its wealth, a family may own several types of Egungun costumes, which may represent specific or collective ancestors of the lineage. The Egungun ensemble acts as the medium for the masker's transformation into his ancestors. An Egungun society is composed of men and women whose lineages have

7102-463: The kingdom of Dahomey; Egba, with its capital at Abeokuta; Jebu, a southern Yoruba kingdom in the immediate vicinity of an inland lagoon; A confederation of Ekiti sub-tribes in the hilly country to the northeast; Ibadan, a successor republican state to Oyo; Ijesha; The historic kingdom of Ife which continued to maintain its sacred primacy; Ondo, on the east; The littoral Mahin/Ilaje on the southeastern maritime coast, and several other smaller states such as

7208-401: The kingdoms through a series of guilds and cults. Different states saw differing ratios of power between the kingships and the chiefs' councils. Some, such as Oyo, had powerful, autocratic monarchs with almost total control, while in others such as the Ijebu city-states, the senatorial councils held more influence and the power of the ruler or Ọba , referred to as the Awujale of Ijebuland ,

7314-421: The lexicon has much in common with NWY, whereas it shares many ethnographical features with SEY. Literary Yoruba is the standard variety taught in schools and spoken by newsreaders on the radio. It is mostly entirely based on northwestern Yoruba dialects of the Oyos and the Egbas , and has its origins in two sources; The work of Yoruba Christian missionaries based mostly in the Egba hinterland at Abeokuta , and

7420-422: The local Egungun society. In matters that deal with whole communities, Egungun priests and initiates who are trained in ancestral communication, ancestral elevation and funerary rites are assigned to invoke and bring out the ancestors. They wear elaborate costumes as masquerades. Through drumming and dance, the Egungun robed performers are believed to become possessed by the spirits of the ancestors, as manifested as

7526-554: The markets. Then came Moremi Ajasoro into the scene; she was said to have played a significant role in the quelling of the marauder advancements. But this was at a great price; having to give up her only son Oluorogbo. The reward for her patriotism and selflessness was not to be reaped in one lifetime as she later passed on and was thereafter deified . The Edi festival celebrates this feat among her Yoruba descendants. Yoruba culture consists of cultural philosophy, religion and folktales. They are embodied in Ifa divination, and are known as

7632-411: The masker's body. The netting effectively disguises facial and hand features that might disclose his identity. On top of this base are placed the layers of lappets. As the masker whirls, the lappets are sent flying, creating a "breeze of blessing." The design of the costume is therefore closely related to the choreography of the performance. Henry Drewal hypothesizes that the breeze of blessing created by

7738-446: The mythological creatures in the visible and invisible worlds. His time favored the artist-philosophers who produced magnificent naturalistic artworks of civilization during the pre-dynastic period in Yorubaland. The second epoch is the epoch of metaphysical discourse, and the birth of modern artist-philosophy. This commenced in the 19th century in terms of the academic prowess of Bishop Samuel Ajayi Crowther (1807–1891). Although religion

7844-846: The neighboring Bini kingdom in the late 16th century. As time progressed, other Europeans – such as the French, the British, the Dutch, and the Germans, followed suit. The British and the French were the most successful in their quest for colonies (these Europeans actually split Yorubaland, with the larger part being in British Nigeria, and the minor parts in French Dahomey, now Benin, and German Togoland ). Home governments encouraged religious organizations to come. Roman Catholics (known to

7950-569: The observance of moral values. Today, the academic and nonacademic communities are becoming more interested in Yoruba culture. More research is being carried out on Yoruba cultural thought as more books are being written on the subject. The Yoruba are traditionally very religious people, and are today pluralistic in their religious convictions. The Yoruba are one of the more religiously diverse ethnic groups in Africa. Many Yoruba people practice Christianity in denominations such as Anglicanism while others are Muslims practicing mostly under Sunni Islam of

8056-440: The original title of Oduduwa in Ife, is remembered in the lore of most places in Yorubaland. Occupational engagements like farming, hunting, crafting, blacksmithing, trading, as well as fishing for the coastal or riparian groups are commonplace. Joint customs in greeting, birth, marriage and death, a strong sense of community, urbanism, festivities and a respect for the elderly are also all universal Yoruba concepts. Monarchies were

8162-622: The past, gives solutions to problems in the present, and influences the future through the Ifa divination system , which is practised by oracle priests called Babalawos . Olorun is one of the principal manifestations of the Supreme God of the Yoruba pantheon, the owner of the heavens, and is associated with the Sun known as Oòrùn in the Yoruba language. The two other principal forms of the supreme God are Olodumare —the supreme creator—and Olofin , who

8268-403: The patronage of King Obalufon II , the man who today is identified as the Yoruba patron deity of brass casting, weaving and regalia. The dynasty of kings at Ile-Ife, which is regarded by the Yoruba as the place of origin of human civilization, remains intact to this day. The urban phase of Ile-Ife before the rise of Oyo signifies, a significant peak of political centralization in the 14th century,

8374-602: The person's head is shaved, bathed and anointed. Since at least the time of the Afrocentricity movement in the Anglophone diaspora during the late 20th century, the term "Àṣẹ" has become a relatively common term in the United States, with the general connotation being of affirmation and hopeful wishes. It has also come to be used in the Black Christian religious context as an equivalent (or replacement) of

8480-460: The phenomenal world. The significance of segmented composition in Yorùbá art can be appreciated if one understands that art and ritual are integral to each other. The head, or orí , is vested with great importance in Yoruba art and thought. When portrayed in sculpture, the size of the head is often represented as four or five times its normal size in relation to the body in order to convey that it

8586-422: The practice of "layering," in which a masquerade wears one costume type over another and changes these during performance; and the variety of criteria used to classify Egungun as well as the range of variations within type of categories. Such factors demonstrate the complexity of the analysis of indigenous taxonomies and the classification of masquerade types. These same difficulties arise in the definition and use of

8692-689: The present Oyo state in 1853. Baptist missionaries – Bowen and Clarke – concentrated on the northern Yoruba axis – (Ogbomoso and environs). With their success, other religious groups – the Salvation Army and the Evangelists Commission of West Africa – became popular among the Igbomina , and other non-denominational Christian groups joined. The increased tempo of Christianity led to the appointment of Saros (returning slaves from Sierra Leone) and indigenes as missionaries. This move

8798-522: The principles of the traditional faith of their ancestors are either knowingly or unknowingly upheld by a significant proportion of the populations of Nigeria, Benin and Togo . The Yoruba religion comprises the traditional religious and spiritual concepts and practices of the Yoruba people. Its homeland is in Southwestern Nigeria and the adjoining parts of Benin and Togo, a region that has come to be known as Yorubaland. Yoruba religion

8904-531: The region and established a reputation among the neighbouring kingdoms of; Ashanti, Dahomey, Borgu, Nupe, Igala and Benin as well as further afield in the lands of the Songhai, Hausa Kingdoms and others, solidifying its place in the greater region as a powerhouse strategically placed between the forest and the Savanna and representative of a cultural unit it powerfully defended and stood in association with. During

9010-421: The right to present the masquerade. Men do the masking. Women never wear the costume, although they participate in the chorus that sings the oriki praise poems and histories of the families. Elder women of high title also perform invocations, prayers, and offerings. At annual festivals, each of the numerous lineages is given a separate day to perform. The masker is kept at a distance from the surrounding crowd with

9116-599: The settlement of Ile-Ife showed features of urbanism in the 12th–14th-century era. This period coincided with the peak of the Ife Empire, during which Ile-Ife grew into one of West Africa's largest urban centers. In the period around 1300 CE when glass bead production reached an Industrial scale, floors were paved with potsherds and stones. The artists at Ile-Ife developed a refined and naturalistic sculptural tradition in terracotta, stone, and copper alloy – copper, brass, and bronze many of which appear to have been created under

9222-802: The south-east in the northwest Niger Delta , Bariba to the northwest in Benin and Nigeria, the Nupe to the north, and the Ebira to the northeast in Central Nigeria. To the east are the Edo , Ẹsan , and Afemai groups in Mid-Western Nigeria. To the northeast and adjacent to the Ebira and Northern Edo, groups are the related Igala people on the left bank of the Niger River . To the south are

9328-421: The spirits in Egungun by transforming into the masked figure. Women are prevalent in creating the materials, dramatizing the performance, singing, dancing and watching. Elders say that separation is necessary because of the dangers of women power. According to the Ifa corpus , women were once in control of Egungun. The ritual originates from women's religious experience in Yoruba. It is also argued that women were

9434-517: The subsequent urbanization and consolidation of the Yoruba confederacy of kingdoms, with each kingdom tracing its origin due to them to Ile-Ife. After the dispersal, the aborigines became difficult, and constituted a serious threat to the survival of Ife. Thought to be survivors of the old occupants of the land before the arrival of Oduduwa, these people now turned themselves into marauders. They would come to town in costumes made of raffia with terrible and fearsome appearances, and burn down houses and loot

9540-715: The sustainers of Egungun and according to the Odu Irantegbe chapter of the Ifa corpus, they were tricked by men and their powers over the Egungun cult were taken away. An Egungun masquerade performance at the palace of HRM The Alafin , Oyo , Oyo State, Nigeria , this being video footage that was filmed in August, 1999: Egungun Energized to Dance Portuguese Yoruba people The Yoruba people ( / ˈ j ɒr ʊ b ə / YORR -uub-ə ; Yoruba : Ìran Yorùbá , Ọmọ Odùduwà , Ọmọ Káàárọ̀-oòjíire ) are

9646-515: The term Egungun itself. However, from cultural affinities, especially in the Yoruba land, Southwest, Nigeria, the following egungun names can be identified: Danafojura and Awodagbese in Ogbomoso, Alapansanpa in Ibadan, and Feleru in Ibobu, Osun State. In the Yoruba religion, the annual ceremonies in honor of the dead serve as a means of assuring their ancestors a place among the living. They believe

9752-506: The tripartite Book of Enlightenment in Yorubaland and in its diaspora. Yoruba cultural thought is a witness of two epochs. The first epoch is a history of cosmogony and cosmology. This is also an epoch-making history in the oral culture during which time Oduduwa was the king, the Bringer of Light, pioneer of Yoruba folk philosophy, and a prominent diviner. He pondered the visible and invisible worlds, reminiscing about cosmogony, cosmology, and

9858-521: The two ethnic groups bear such a close resemblance that researchers such as Forde (1951) and Westermann and Bryan (1952) regarded Igala as a dialect of Yoruba. The Yoruboid languages are assumed to have developed out of an undifferentiated Volta-Niger group by the first millennium BCE. There are three major dialect areas: Northwest , Central , and Southeast . As the North-West Yoruba dialects show more linguistic innovation, combined with

9964-408: The ultimate creator force in the Yoruba religious system (Ase). Some widely known Orisa are Ogun , (a god of metal, war and victory), Shango or Jakuta (a god of thunder, lightning, fire and justice who manifests as a king and who always wields a double-edged axe that conveys his divine authority and power), Esu Elegbara (a trickster who serves as the sole messenger of the pantheon , and who conveys

10070-498: The visual arts, a design may be segmented or seriate - a "discontinuous aggregate in which the units of the whole are discrete and share equal value with the other units." Such elements can be seen in Ifá trays and bowls, veranda posts, carved doors, and ancestral masks . Regarding composition in Yoruba art as a reflection of the concept of àṣẹ , Drewal writes: Units often have no prescribed order and are interchangeable. Attention to

10176-419: The wealth and status of a family as well as the power of the ancestor. The composition of an Egungun ensemble has several distinctive features. The layer worn closest to the masker's skin, the under sack, must be made of Aso-Oke , the indigo and white strip-cloth (Fig. 6). It closely resembles the shroud in which the dead are wrapped. This sack, along with the netting for the face and hands, must completely seal

10282-534: The western Niger Delta around the Formosa (Benin) and Escravos river estuaries. This span of land, inhabited by geographically contiguous and culturally related subgroups, were divided into separate national and subnational units under the control of different European powers as a result of the Berlin Conference in 19th century Europe and the resultant administration. The Yoruba also notably developed

10388-529: The wish of men to the gods. He understands every language spoken by humankind, and is also the guardian of the crossroads, Oríta méta in Yoruba) and Orunmila (a god of the Oracle). Eshu has two forms, which are manifestations of his dual nature – positive and negative energies; Eshu Laroye, a teacher instructor and leader, and Eshu Ebita, a jester, deceitful, suggestive and cunning. Orunmila, for his part, reveals

10494-403: The world of the Yoruba. Their beliefs equate nakedness with infancy, insanity, or the lack of social responsibility. More elaborate dress reflects social power and prestige. In performances honoring ancestors, exquisite cloth is the major medium for the masker's transformation. An Egungun costume is composed of multiple layers of cloth lappets made from expensive and prestigious textiles, expressing

10600-415: The world." Gerontocratic leadership councils that guarded against the monopolization of power by a monarch were a trait of the Ẹgba, according to the eminent Ọyọ historian Reverend Samuel Johnson . Such councils were also well-developed among the northern Okun groups, the eastern Ekiti , and other groups falling under the Yoruba ethnic umbrella. In Ọyọ, the most centralized of the precolonial kingdoms,

10706-403: The worldly, respectively. The layers, used in combination, suggest the reunion of the departed and the living. An ensemble is repaired and refurbished for use year after year, with layers of new lappets and amulets added to express remembrance and honour. Through divination, however, an ancestor might request a new costume altogether. The owner and the patron, the priest of divination, the tailor,

10812-551: Was Solagberu), Ibadan, Abẹokuta , Ijebu Ode , Ikirun , and Ede . All of these cities already had sizable Muslim communities before the 19th century Sokoto jihad. Medieval Yoruba settlements were surrounded with massive mud walls. Yoruba buildings had similar plans to the Ashanti shrines, but with verandahs around the court. The wall materials comprised puddled mud and palm oil while roofing materials ranged from thatches to corrugated iron sheets. A famous Yoruba fortification,

10918-474: Was initiated by Venn, the CMS Secretary. Nevertheless, the impact of Christianity in Yorubaland was not felt until the fourth decade of the 19th century, when a Yoruba slave boy, Samuel Ajayi Crowther, became a Christian convert, linguist and minister whose knowledge in languages would become a major tool and instrument to propagate Christianity in Yorubaland and beyond. Islam came into Yorubaland around

11024-466: Was more limited. In more recent decades, Lagos has risen to be the most prominent city of the Yoruba people and Yoruba cultural and economic influence. Noteworthy among the developments of Lagos were uniquely styled architecture introduced by returning Yoruba communities from Brazil and Cuba known as Amaros/Agudas . Yoruba settlements are often described as primarily one or more of the main social groupings called "generations": The Yoruba culture

11130-413: Was open to the election of any free-born male citizen. In Ilesa , Ondo , Akure and other Yoruba communities, there were several, but comparatively rare, traditions of female Ọbas . The kings were traditionally almost always polygamous and often married royal family members from other domains, thereby creating useful alliances with other rulers. Ibadan, a city-state and proto-empire that was founded in

11236-502: Was originally an oral tradition , and the majority of Yoruba people are native speakers of the Yoruba language . The number of speakers was estimated to be about 30 million as of 2010. Yoruba is classified within the Edekiri languages , and together with the isolate Igala , form the Yoruboid group of languages within what we now have as West Africa. Igala and Yoruba have important historical and cultural relationships. The languages of

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