The Nupe (traditionally called the Nufawa by the Hausas and Tapa by the neighbouring Yoruba ) are an ethnic group native to North Central Nigeria . They are the dominant ethnic group in Niger State and an important minority in Kwara State . The Nupe are also present in Kogi State and The Federal Capital Territory.
149-643: The Oyo Empire was a Yoruba empire in West Africa . It was located in present-day southern Benin and western Nigeria (including the South West zone and the western half of the North Central zone). The empire grew to become the largest Yoruba -speaking state through the organizational and administrative efforts of the Yoruba people, trade, as well as the military use of cavalry . The Oyo Empire
298-507: 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
447-586: A check on the Alaafin's power, preventing the Alaafin from being an autocrat ; they compelled many Alaafins to commit suicide during the 17th and 18th centuries. The head of the council of Oyo Mesi, the Bashorun, consulted the Ifa oracle before the royal succession for approval from the gods. New alaafins of Oyo were therefore seen as being appointed by the gods. They were regarded as Ekeji Orisa, meaning "deputy of
596-510: 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
745-475: 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
894-570: A dish of parrot 's eggs to him and pass a sentence of rejection, known as Awon Eniyan Koo (i.e. the people reject you, the world rejects you and the gods reject you also). According to tradition, the Alaafin was expected to commit ritual suicide thereafter. The Basorun was a key political office in the Oyo (often likened to the role of the Prime Minister and Chancellor of the Kingdom) during
1043-412: A distinctive architectural style, highlighted by intricate sculptures that symbolized the status of the inhabitants. Sculptors adorned houses and compounds with finely carved wooden posts and bas-relief doors, often depicting narratives of significant events, asserting power, and immortalizing the experiences of the residents. However, the most intricate and elaborate architectural artworks were reserved for
1192-672: 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
1341-702: 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
1490-431: 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
1639-485: A highly sophisticated political structure to govern its territorial domains. Scholars have not determined how much of this structure existed before the Nupe invasion. After reemerging from exile in the early 17th century, Oyo took on a noticeably more militant character. The influence of an aggressive Yoruba culture is exemplified in the standards placed on the oba (king) and the roles of his council. The oba (meaning 'king' in
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#17327657456621788-414: A joint Akyem -Dahomey-Oyo force defeated an invading Ashanti army . The victory among the alliance defined the borders between the neighboring states. Oyo led a successful campaign into Mahi territory north of Dahomey in the late 18th century. The Yoruba also made use of the forces of their tributaries, for instance, they accomplished a 1784 naval blockade of Badagri with an Oyo-Dahomey-Lagos force. At
1937-599: 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
2086-475: 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
2235-434: A more centralized government. Taking a cue from their Nupe enemies (whom they called "Tapa"), the Yoruba rearmed with armor and cavalry. Oba Ofinran , Alaafin of Oyo, succeeded in regaining Oyo's original territory from the Nupe. A new capital, Oyo-Igboho, was constructed, and the original became known as Old Oyo. The next oba, Eguguojo , conquered nearly all of Yorubaland. After this, Oba Orompoto led attacks to obliterate
2384-462: 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
2533-419: A strong one to keep the office from becoming too powerful. The Alaafin of Oyo appointed certain religious and government officials, who were usually eunuchs . These officials were known as the ilari or half-heads, because of the custom of shaving half of their heads and applying what was believed to be a magical substance into them. The hundreds of Ilari were divided evenly between the sexes. Junior members of
2682-431: A title carried on by the soldiers of Oyo's successor state, Ibadan . Tributary leaders and provincial governors were responsible for collecting tribute and contributing troops under local generalship to the imperial army in times of emergency. Occasionally, tributary leaders would be ordered to attack neighbors even without the backing of the main imperial army. These forces were often utilized in Oyo's distant campaigns on
2831-509: Is also spoken in Kwara , Kogi and Federal Capital Territory. They are primarily Muslims , with some Christians and followers of African Traditional Religion . The Nupe people have several local traditional rulers. The Etsu Nupe ( Bida ) is not pure Nupe, his great-grandfather from his father side is Fulani , while the family of his mother was complete Nupe. His great-grandfather from his father side came to Rabba then later Bida in 1806 during
2980-574: 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
3129-490: 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
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#17327657456623278-636: Is often abstract. They are well known for their wooden stools with patterns carved onto the surface. The Nupe were described in detail by the ethnographer Siegfried Nadel , whose book, Black Byzantium , remains an anthropological classic. Nupe traditional music is sung by the Ningba , or musician(s), while the Enyanicizhi beats the drum. Legendary Nupe singers of memory include Hajiya Fatima Lolo Alhaji Nda'asabe, Hajiya Nnadzwa, Hauwa Kulu, Baba-Mini, Ahmed Shata and Ndako Kutigi. The prime-movers of
3427-475: 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
3576-410: Is regarded as 1300, but this is only estimated through backtracking the chronology. Oranmiyan, the first oba (king) of Oyo, was succeeded by Oba Ajaka, Alaafin of Oyo. Ajaka was deposed, because he lacked Yoruba military virtues and allowed his sub-chiefs too much independence. Leadership was then conferred upon Ajaka's brother, Shango , who was later deified as the deity of thunder and lightning. Ajaka
3725-796: 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
3874-469: 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
4023-753: 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
4172-667: 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
4321-457: 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
4470-488: The Benin Kingdom sometime between 1578 and 1608, but failed as the mountains in Ekiti stopped the advance of cavalry units to attack Benin. A few kingdoms in Ekiti fell under Oyo, and Otun Ekiti served as buffer independent town between Oyo and Benin yet, Oyo continued to expand. The Oyo allowed autonomy to the southeast of metropolitan Oyo, where the non-Yoruba areas could also act as a buffer between Oyo and Benin. By
4619-515: 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
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4768-665: The Eso of Ikoyi . These were 70 junior war chiefs who were nominated by the Oyo Mesi and confirmed by the Alaafin of Oyo. The Eso were appointed for their military skill without regard to heritage, although de facto dynasties of Eso were also known to exist. The Eso were led by the Aare-Ona-Kakanfo, and were famous for living by a warrior code that was comparable to the Latin dictum infra dignitatem . After Oyo's return from exile,
4917-777: 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,
5066-488: The Kingdom of Dahomey in a major campaign dominated by its cavalry. Dahomey warriors, on the other hand, had no cavalry but many firearms. Their gunshots scared the Oyo cavalry horses and prevented their charging. The Dahomey army also built fortifications such as trenches, which effectively made the use of cavalry useless. The battle lasted four days, but the Oyo were eventually victorious after reinforcements arrived. Dahomey
5215-704: 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
5364-489: The Niger River until reaching Bussa. There, the local chief entertained him and provided a large snake with a magic charm attached to its throat. The chief instructed Oranmiyan to follow the snake until it stopped somewhere for seven days and disappeared into the ground. Oranmiyan followed the advice and founded Oyo where the serpent stopped. The site is remembered as Ajaka . Oranmiyan made Oyo his new kingdom and became
5513-661: 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
5662-523: 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
5811-511: 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
5960-549: 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
6109-523: The Sokoto jihad . The Nupe people have various traditions. Many practices have changed as a result of the movements started by Sokoto jihad of the 19th century, but they still hold on to some of their culture. Many Nupe people often have tribal marks on their faces. some to identify their prestige and the family of which they belong as well as for protection, as well as jewellery adornment. But these traditions are dying out in certain areas. Their art
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6258-714: 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. Nupe people The Nupe Kingdom emerged in
6407-742: 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
6556-624: 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
6705-521: The 14th-15th century, nestled between the Niger and Kaduna rivers. However, Nupe as a group and polity have a rich history dating back to 9,000 B.C. or 40,000 years ago in the Middle Niger and Niger-Benue confluence areas. Most accounts of the ancient kingdom were verbally transmitted legends. Notably, King Jibiri adopted Islam around 1770, marking a significant milestone. In the 1800s, Ma'azu's rule saw
6854-531: The 16th to 18th centuries, controlled by Ibariba families. Serving as the head of the seven highest-ranking non-royal lords in the Oyo Mesi council, the Bashorun played a crucial role in advising the king and representing non-royal interests. Their power was substantial, especially in the selection of a new king. From 1570 to 1750, several Basoruns had Ibariba or non-Yorùbá origins such as Basorun Magaji, Woruda, Biri, Yamba, Jambu, and Gaa. The Bashorun's duties were closely tied to warfare, leading military campaigns for
7003-433: 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
7152-491: 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
7301-735: The 18th century. Despite its violent creation, it was held together by mutual self-interest. The government was able to provide unity for a vast area through a combination of local autonomy and imperial authority. Unlike the great savannah empires, of which Oyo may not be called a successor since it was a successor of Ife, there was little if any Islamic influence in the empire. It is known that at least some Muslim officials were kept in Metropolitan Oyo, and men capable of writing and calculating in Arabic were reported by French traders in 1787. Muslim communities existed in several towns throughout
7450-549: 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
7599-455: The Alaafin abstained from leaving the palace, except during the important festivals, which in practice curtailed his power. By contrast, the Aremo often left the palace. This led the noted historian S. Johnson to observe: "The father is the king of the palace, and the son the king for the general public". The two councils which checked the Alaafin tended to select a weak Alaafin after the reign of
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#17327657456627748-578: The Alaafin of Oyo to oversee his interest and monitor commerce. The lead representative of Oyo in the corridor was the Olu, ruler of the town of Ilaro. Ajaland was the last layer added to the empire. It was the most restive and distant, and kept in line with threats of expeditions against it. This territory extended from the non-Yoruba areas west of the Egbado Corridor far into Ewe controlled territory in modern Togo . This area, like all tributary states,
7897-465: 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
8046-576: The Aremo, and his personal counselor within the Oyo Mesi, the Asamu, all had to commit suicide to renew the government. The suicide ceremony took place during the Orun festival. The Oyo Mesi did not enjoy absolute power either. While the Oyo Mesi wielded political influence, the Ogboni represented the popular opinion backed by the authority of religion, and therefore the views of the Oyo Mesi could be moderated by
8195-489: The Ashipa, they represented the voice of the nation and had the chief responsibility of protecting the interests of the empire. The Alaafin was required to take counsel from them whenever any important matter affecting the state occurred. Each chief had a state duty to perform at court every morning and afternoon. Each also had a deputy whom they would send to the Alaafin if their absence was unavoidable. The Oyo Mesi developed as
8344-478: The Egbado Corridor to collect taxes and spy on Dahomey's military successes so that the Alaafin of Oyo could get his cut. While the Alaafin of Oyo was the supreme overlord of the people, he was not without checks on his power. The Oyo Mesi and the Yoruba Earth cult known as Ogboni kept the Oba 's power in check. The Oyo Mesi spoke for the politicians while the Ogboni spoke for the people and were backed by
8493-759: 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,
8642-458: The Ibariba, and joining this multiethnic nation were elements of Nupe, Songhai, and Mossi. The presence of Ibariba, Songhai, and Mossi facial scarification among the Oyo population provides evidence for this multiethnic and multicultural integration in the formation of the Oyo identity after 1570. By 1680, the Oyo Empire spanned over 150,000 square kilometers. It reached the height of its power in
8791-537: The Ilari did menial tasks, while seniors acted as guards or sometimes messengers to the other world via sacrifice. Their titles related to the king, such as oba l'olu ("the king is supreme") or madarikan ("do not oppose him"). They carried red and green fans as credentials of their status. All sub-courts of Oyo had Ilari who acted as both spies and taxmen. Oyo appointed these to visit and sometimes reside in Dahomey and
8940-512: 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
9089-420: 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
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#17327657456629238-411: 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
9387-402: The Nupe Kingdom flourish, becoming the most powerful in Central Nigeria. Today, the Nupe people speak over 5 dialects: Central Nupe, Nupe Tako/Bassa-Nge, Kupa, Kakanda, and Dibo/Abawa/Gana-Gana. Nupe is the largest ethnic group in the Middle Belt, they are at the heart of Nigerian art and culture. The proximity of Nupe to the Yoruba Igbomina people in the south and to the Yoruba Oyo people in
9536-404: The Nupe cinema started film-making since the late 1990s into the early 2000s. Great Nupe personalities that birthed the idea of producing, acting and directing Nupe dramas/comedies on-screen are late Sadisu Muhammad DGN, Prince Ahmed Chado, late Prince Hussaini Kodo, M.B. Yahaya Babs and Jibril Bala Jibril. They are the people who made the move for Nupe dramas to be on-screen and are the founders of
9685-427: The Nupe invasion. This was the hub of the empire, where the Yoruba spoke the Oyo dialect. Metropolitan Oyo was divided into six provinces, with three on the west side of the Ogun River and three to the river's east. Each province was supervised by a governor appointed directly by the Alaafin of Oyo. The second layer of the empire was composed of the towns closest to Oyo-Ile, which were recognized as brothers. This area
9834-404: The Nupe to ensure Oyo was never threatened by them again. During the reign of Oba Ajiboyede , he held the first Bere festival, an event to celebrate peace in the kingdom. Celebrated regularly, it would retain much significance among the Yoruba long after the fall of Oyo. Under his successor, Abipa , the Yoruba repopulated Oyo-Ile and rebuilt the original capital. Oyo attempted to take and conquer
9983-416: The Nupe. They re-established Oyo to be more centralized and expansive than ever. The people created a government that established its power over a vast territory. During the 17th century, Oyo began a long stretch of growth, becoming a major empire. Oyo never encompassed all Yoruba people, but it was the most populous kingdom in Yoruba history. The key to the Yoruba rebuilding of Oyo was a stronger military and
10132-448: The Oba and renew their allegiance at annual ceremonies. The most important of these was the Bere festival, marking the acclamation of successful rule by the Alaafin. After the Bere festival, peace in Yorubaland was supposed to last for three years. The king could not be disposed of but could be compelled to commit suicide if he was no longer wanted. This was done by sending Bashorun (The prime minister) to present either an empty calabash or
10281-411: The Ogboni. There were checks and balances on the power of the Alaafin and the Oyo Mesi and thus no one was arrogated absolute power. The Ogboni was a very powerful secret society composed of aristocratic freemen noted for their age, wisdom, and importance in religious and political affairs. Its members enjoyed immense power over the common people due to their religious station. A testament to how widespread
10430-417: The Oyo Empire, the Alaafin's eldest son usually succeeded his father upon the throne. This sometimes led the crown prince , known as the Aremo, to hasten the death of his father. To prevent this occurrence, it became traditional for the crown prince to be made to commit ritual suicide upon his father's death. Independent of the succession, the Aremo was quite powerful in his own right. For instance, by custom,
10579-411: The Oyo military prior to its imperial period was simple and closer aligned to the central government in metropolitan Oyo. This may have been adequate in the 14th century when Oyo controlled only its heartland, but to make and maintain conquest farther away, the structure underwent several changes. Oyo maintained a semi-standing army of specialist cavalry soldiers called the Eso , the Esho or, formally,
10728-727: The Oyo palace were made of brass and were measured to be around 2 meters in height. The roof of the Old Oyo palace in its heyday was said to held up with around 100 brass pillars in a long corridor before The palace was invaded and ransacked by the Ilorin Emirate in the 19th century. It is claimed that they were first erected during the reign of Alaafin Aganju around the 15th century, although some sources attribute them to have been cast between 1750 and 1780. Doors were also intricately cast and crafted in oyo. A large iron door looted from Oyo
10877-543: 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
11026-464: The Yoruba Kingdom of Ile-Ife ( Ife ). According to oral traditions, Oranmiyan made an agreement with his brother to launch a punitive raid on their northern neighbors for insulting their father Oduduwa , the first Ooni of Ife . On the way to the battle, the brothers quarreled and the army split up. Oranmiyan's force was too small to make a successful attack, so he wandered the southern shore of
11175-589: 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
11324-430: 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 ,
11473-527: 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
11622-533: The Yoruba language) at Oyo, who was referred to as the Alaafin of Oyo (Alaafin means 'owner of the palace' in Yoruba), was the head of the empire and supreme overlord of the people. He was responsible for keeping tributaries safe from attack, settling internal quarrels between sub-rulers, and mediating between those sub-rulers and their people. The Alaafin of Oyo was also expected to give his subordinates honours and presents. In return, all sub-rulers had to pay homage to
11771-532: 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
11920-549: 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
12069-540: 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
12218-709: 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
12367-630: 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
12516-678: 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
12665-409: 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
12814-560: The architectural artistry dedicated to Sango were established. For example, a temple in Ilaro was described as a large square building supported by round pillars, against which were set sculptures of men, some armed with sword and shield and others holding pistols. Clapperton noted the remarkable skill of the artisans, stating that some of their sculptural creations rivaled those he had seen in Europe in terms of delicacy. The support pillars of
12963-417: The army of the Oyo Empire. Its military success was due in large part to its cavalry as well as the leadership and courage of Oyo officers and warriors. Because its main geographic focus was north of the forest, Oyo enjoyed easier farming and thus a steady growth in population. This contributed to Oyo's ability to consistently field a large force. There was also an entrenched military culture in Oyo where victory
13112-418: The beginning, the people were concentrated in metropolitan Oyo. With imperial expansion, Oyo reorganized to better manage its vast holdings within and outside of Yorubaland. It was divided into four layers defined by relation to the core of the empire. These layers were Metropolitan Oyo, southern Yorubaland, the Egbado Corridor, and Ajaland. Metropolitan Oyo corresponded, more or less, to the Oyo state prior to
13261-476: The coast or against other states. Oyo became the southern emporium of the Trans-Saharan trade. Exchanges were made in salt, leather, horses, kola nuts , ivory , cloth and slaves. The Yoruba of metropolitan Oyo were also highly skilled in craft making and iron work. Aside from taxes on trade products coming in and out of the empire, Oyo also became wealthy off the taxes imposed on its tributaries. Taxes on
13410-461: 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
13559-482: 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
13708-527: 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
13857-471: 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
14006-720: 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
14155-702: The empire by the 19th century. Many believe the decline of the Oyo empire had started as early as 1754 with the dynastic intrigues and palace coups sponsored by the Oyo Prime Minister Gaha . In his quest for absolute power, Gaha conspired with the Oyo Mesi and probably to some extent the Ogboni to force four successive Alaafins to commit ritual suicide after they had been presented with the symbolic parrot's eggs. Between June and October 1754 alone, two Alaafins had been forced to commit suicide by Gaha. Because of this, Alaafin Awonbioju spent 130 days on
14304-504: The end of the 16th century, the Ewe and Aja states of modern Benin Republic were paying tribute to Oyo. The Oyo Empire began raiding southward as early as 1682. By the end of its military expansion, Oyo's borders would extend to the coast, some 100 kilometres (62 mi) southwest of its capital. It met little serious opposition until the early 18th century. In 1728, the Oyo Empire invaded
14453-460: 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
14602-403: The fear of many kingdoms and empires across West Africa. Cavalry in highly developed societies such as Oyo was divided into light and heavy. Heavy cavalry on larger imported horses was armed with bow & arrows . Light cavalry on smaller indigenous ponies was armed with clubs. Chain mail armor was imported into Yorubaland from the north, and may have been worn by Oyo cavalrymen. Infantry in
14751-460: The first "oba" (meaning 'king' or 'ruler' in the Yoruba language ) with the title of " Alaafin of Oyo " (Alaafin means 'owner of the palace' in Yoruba). He left all his treasures in Ife and allowed another king to rule there. At one time, Oyo-Ile was at war with the Bariba of Borgu, who wanted to subjugate the new city then still under construction. Orangun Ajagunla of Ila, Oranmiyan's elder brother, stormed in with his men to assist. Not long after
14900-450: The gods." The Bashorun had the final say on the nomination of the new Alaafin, his power rivaling that of the king himself. For example, the Bashorun orchestrated many religious festivals; he did this in addition to being commander-in-chief of the army, which gave him considerable independent religious authority. Chief among the responsibilities of the Bashorun was the all-important festival of Orun. This religious divination, held every year,
15049-485: The institution was is the fact that there were (and still are) Ogboni councils at nearly all sub-courts within Yorubaland. Aside from their duties with respect to the worship of the earth, they were responsible for judging any case dealing with the spilling of blood. The leader of the Ogboni, the Oluwo, had the unqualified right of direct access to the Alaafin of Oyo on any matter. There was a high degree of professionalism in
15198-539: The kingdom of Dahomey alone brought in an amount estimated at 14 million US dollars a year. In pre colonial times, Esusu was a type of rotating savings and credit association among the Yoruba. Esusu was recorded to have been practiced in Oyo during the reign of Alaafin Abiodun in the 18th century. The architecture within the Oyo Empire, exhibited an intricate built environment. Elite residences in Oyo-Ile showcased
15347-463: 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
15496-506: 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 ,
15645-523: The latter's protection in case of emergency. Forces inside metropolitan Oyo were commanded by the Bashorun, leading member of the Oyo Mesi. As stated earlier, Metropolitan Oyo was divided into six provinces divided evenly by a river. Provincial forces were thus grouped into two armies, under the Onikoyi and the Okere for the east and west side of the river respectively. Lesser war chiefs were known as Balogun,
15794-523: 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
15943-603: 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
16092-446: 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
16241-846: 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
16390-569: 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
16539-440: 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
16688-574: 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
16837-403: 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,
16986-424: The post of Aare-Ona-Kakanfo was established as the supreme military commander. He was required to live in a frontier province of great importance to keep an eye on the enemy and to keep him from usurping the throne. During Oyo's imperial period, the Aare-Ona-Kakanfo personally commanded the army in the field on all campaigns. Since the Aare-Ona-Kakanfo could not reside near the capital, arrangements had to be made for
17135-749: The power of religion. The power of the Alaafin of Oyo to the Oyo Mesi and Ogboni depended on his personal character and political shrewdness. The Oyo Mesi were the seven principal councilors of the state. They constituted the Electoral Council and possessed legislative powers. Led by the Bashorun, acting as prime minister, and consisting of the Agbaakin, the Samu, the Alapini, the Laguna, the Akiniku, and
17284-689: 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
17433-522: 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
17582-531: 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
17731-556: The region around the Oyo Empire was uniform in both armour and armament. All infantry in the region carried shields, swords and lances of one type or another. Shields were four feet tall and two feet wide and made of elephant or ox hide. A 3-foot-long (0.91 m) heavy sword was the main armament for close combat. The Yoruba and their neighbours used triple barbed javelins which could be thrown accurately from about 30 paces. The Oyo Empire, like many empires before it, used both local and tributary forces to expand its domains. The structure of
17880-455: The reign of Onigbogi, Oyo suffered military defeats at the hands of the Nupe led by Tsoede. Sometime around 1535, the Nupe occupied Oyo and forced its ruling dynasty to take refuge in the kingdom of Borgu . The Nupe sacked the capital, destroying Oyo as a regional power until the early 17th century. The Yoruba of Oyo went through an interregnum of 80 years as an exiled dynasty after its defeat by
18029-478: The same historical source. Oyo was able to purchase horses from the north and maintain them in metropolitan Oyo because of partial freedom from the tsetse fly . Cavalry was the long arm of the Oyo Empire. Late 16th and 17th century expeditions were composed entirely of cavalry. There were drawbacks to this. Oyo could not maintain its cavalry army in the south but could raid at will. Despite its drawbacks, Oyo managed to amass one hundred thousand cavalry horsemen, earning
18178-599: 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
18327-693: 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
18476-609: The southwest led to cross-fertilization of cultural influences through trade and conflicts over the centuries. In his book The Negro , African-American scholar W.E.B. Du Bois wrote that Nupe trade may have extended as far as Sofala and the Byzantine Empire , with the latter of which, according to what he termed "credible legend," there was even an exchange of embassies. There are probably about 4.5 million Nupes, principally in Niger State . The Nupe language
18625-461: The state. Their position was second only to the alaafin. The Oyo Empire was not a purely hereditary monarchy, nor was it an absolute one. The Oyo Mesi selected the Alaafin. He was not always closely related to his predecessor, although he did have to be descended from Oranmiyan , a son of Oduduwa , and to hail from the Ona Isokun ward (which is one of the three royal wards). At the beginning of
18774-517: 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
18923-410: The temples dedicated to the deities. An exceptional example is the temple of Sango. The structure, perfectly square and approximately twenty yards on each side, featured polished, deep-red stained floors and walls. Hugh Clapperton called it "The largest and most fancifully ornamented of any of a similar kind in the interior of Africa." In the surrounding provinces of the Oyo Empire, smaller replicas of
19072-589: The throne, while Alaafin Labisi only spent 17 days on the throne. Gaha's treachery was not ended until 1774 during the reign of Alaafin Abiodun, the fifth Alaafin he served. Gaha was subsequently executed by Abiodun but the instability that had been brought about by these intrigues had further weakened Oyo. Yoruba people The Yoruba people ( / ˈ j ɒr ʊ b ə / YORR -uub-ə ; Yoruba : Ìran Yorùbá , Ọmọ Odùduwà , Ọmọ Káàárọ̀-oòjíire ) are
19221-506: 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
19370-521: 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
19519-408: 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
19668-508: The war was won, Oranmiyan had a son, Ajuwon Ajaka, by Princess Torosi of the Tapa ( Nupe ); much later Arabambi was also born by the same woman. It is believed that the name "Sango" was given by his maternal grandfather or that he adopted it from the local name for the god of Thunder. Either way, the royal family was devoted to the Spirits of Thunder (Jakuta) and War ( Ogun ). The founding of Oyo
19817-534: 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
19966-476: 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
20115-415: 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,
20264-551: 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,
20413-518: Was allowed a fair degree of autonomy as long as taxes were paid, the orders from Oyo were strictly followed, and access to local markets was provided to Oyo merchants. The Oyo often demanded tribute in slaves. The tributary chiefs of other kingdoms sometimes made war on others to capture slaves for this purpose. Oyo was known to punish disobedience by wholesale slaughter of the erring community, as it accomplished in Allada in 1698. The Oyo Empire developed
20562-538: Was at the center of the city close to the Oba's market called 'Oja-Oba'. Around the capital was an enormous earthen wall for defense with 17 gates. The importance of the two large structures (the palace and the Oja Oba) signified the importance of the king in Oyo. Oyo had grown into a formidable inland power by the end of the 14th century. For over a century, the Yoruba state had expanded at the expense of its neighbors. During
20711-423: Was forced to pay tribute to Oyo. The Oyo invaded Dahomey 11 times before finally subjugating the kingdom in 1748. With its cavalry, Oyo campaigned over great distances. The Oyo army was able to attack defensive fortifications, but it was harder to supply an army, and they withdrew when supplies ran out. The Oyo did not use guns in its major conquests. The military waited until the 19th century to adopt them. In 1764,
20860-474: 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
21009-424: Was kept and passed down from Emirs, and a Alaafin from the 18th century was said to have "made seven silver doors to the seven entrances of his sleeping apartment". Potsherd Pavements at Old Oyo have been dated from the 13th to 14th centuries. After the Nupe crisis, Oyo grew a more diverse population. The Yoruba elements remained the dominant population in the reconstructed empire. Next to them in influence were
21158-466: 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
21307-443: Was obligatory and defeat carried the duty of committing suicide. This do-or-die policy no doubt contributed to the military aggressiveness of Oyo's generals. The Oyo Empire was one of the only Yoruba states to adopt cavalry ; it did so because most of its territory was in the northern savannah . The origin of the cavalry is unclear; however, the Nupe , Borgu and Hausa in neighbouring territories also used cavalry and may have had
21456-592: Was one of the most politically important states in Western Africa from the mid-17th to the late 18th century and held sway not only over most of the other kingdoms in Yorubaland , but also over nearby African states, notably the Fon Kingdom of Dahomey in the modern Republic of Benin on its west. The legendary origins of the Oyo Empire lie with Oranyan (also known as Oranmiyan), the last prince of
21605-413: 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
21754-502: 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
21903-434: Was restored after Sango's death. Ajaka returned to the throne thoroughly more warlike. His successor, Kori, managed to conquer the rest of what later historians would refer to as metropolitan Oyo. The heart of metropolitan Oyo was its capital at Oyo-Ile (also known as Oya Katunga , Old Oyo or Oyo-Oro ). The two most important structures in Oyo-Ile were the 'Afin,' or palace of the Oba, and his market. The palace
22052-551: Was south of metropolitan Oyo, and its Yoruba inhabitants spoke different dialects from that of Oyo. These tributary states were led by their own rulers, titled Obas, who were confirmed by the Alaafin of Oyo. The empire's third layer was the Egbado Corridor southwest of Yorubaland. This area was inhabited by the Egba and Egbado , and guaranteed Oyo's trade with the coast. The Egba and Egbado tributaries were allowed, like their Yoruba counterparts, to rule themselves. They were, however, supervised by Ajele. These were agents appointed by
22201-460: Was to determine if the members of the Mesi still held favour with the Alaafin. If the council decided the disapproval of the Alaafin, the Bashorun presented the Alaafin with an empty calabash, or parrot's eggs, as a sign that he must commit suicide. This was the only way to remove the Alaafin because he could not legally be deposed. Once given the calabash or the parrot's eggs, the Alaafin, his eldest son
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