LegendHero:


Agba o ni tan lo rile.

I understand the first two bolded clearly.

Spirituality is one of the major reason why we exhibit the tolerance. When those religion came, we infused spirituality into them and make it more open to all Yorubas irrespective of religious creed.

This allow those religion to be open to all Yorubas which explains why an Alhaja can go to Christian night vigil to pray and a Christian woman can visit an Alfa for prayers.

Yorubas understood one thing that religion is about spirituality and we know God can be reached in multiple ways. That automatically make us see all religions in the sight of Love.

My brother, God bless you!

Thank you very much for opening this thread.

You are true LegendHero!

I love contributions from people like you, Tao, naptu.

TAO11:
The word "Ya.ri.ba" which you seem to be alluding to here (as is often alluded to by many pitiable Nairaland ignoramuses) is an European attempt at rendering the word "Yoruba".

European misspelling/Mis-articulation of indigenous ‘Nigerian’ words are not uncommon as is seen in examples like “Beny”/“Benin” for ”Ubini”; “Jekri” for “Itsekiri”; and “Geebuu” for “Ijebu” among many others.

In order that you may be eventually disillusioned from your present fantasies about the Yorubas, consider the fact that neither the word “Yoruba” nor the word “Ya.ri.ba” have any meaning whatsoever in the languages of the Hausa/Fulani peoples. Please provide the linguistic evidence from any authoritative bilingual lexicon of your choice.



To continue shortly ...



To continue shortly ...


cc: Sammy07, bobowaja, loopman, seunmsg, MetaPhysical.

I had to scroll up to see who you responded to.

That guy is a confused Anambra who is confused in his cultural antiquity. After series of conquest under Bini, Igala and Arochuckwu, the man of Anambra has lost his identity to confusion.

Michael Jackson had Anambra in mind when he said in his song composition...

"I said you wanna be startin' somethin'...

You got to be startin' somethin'...

It's too high to get over (yeah, yeah)...
Too low to get under (yeah, yeah)...
You're stuck in the middle (yeah, yeah)...
And the pain is thunder (yeah, yeah)...


Anambra is always startin some shyyte.

Then we hit them back and they will lament we marginalize them and backstab them.

Exclusive101:
You have no idea how foolish many of this NL Igbos are ?!

Hehehehe. They are not more foolish than you. Tribal mark scratched face idiot. Ewu

Sammy07:
Well, I think it's culture.
Our culture allows free will, non discrimination, respect, tolerance etc.

During Christians festivals, Muslim join us to celebrate.

Same as Muslim festivals, we join the Muslims to celebrate (Come July 31, I go eat Sallah meat )

during traditional festivals, both Christians and Muslims celebrate.

Then another thing I notice is our earlierst form of education also helps.
For example, If we believe Jesus / Elijah rise up to heaven, and Prophet Muhammed rode on donkey in the sky / Cut the moon into two (I've forgotten how it was written sha), why shouldn't we believe that Sango strikes too or Obatala came from heaven via chain?

AS A MUSLIM, YOU SHOULD KNOW BETTER

OFFICIAL336:



While we were casting with bronze your ancestors were playing with clay. It took Ife 200 years later to cast their first bronze sculpture.


While you were running around a pot bellied tyrant king we were busy perfecting democracy.

We are ain't mate dude.

Where is your bronze cast? Bring lets see...

EmekaA125:

Hehehehe. They are not more foolish than you. Tribal mark scratched face idiot. Ewu

When your ancestors were trapping your fellow ichi-scarred Ibos for feast they did not mind that the morsels had Ibo tribal marks scratched to its face.....they ate it all and thanked Chuckwu for the feast.

When you speak against tribal mark you offend your morsel-eating ancestors.

TAO11:
Extant written accounts confirm that the name “Yoruba” (referring to a tribe) pre-dates the year 1613. This fact is further explored towards the end of my comment.

Regarding etymology, available evidence suggest that this name must have begun as an Oyo hegemonic endonym — “Oyo r’ Oba”, that is: “Oyo is the king [among its peers]”.

But in any case, the word "Ya.ri.ba" which you seem to be alluding to here (as is often alluded to by many pitiable Nairaland ignoramuses) is an European attempt at rendering the word "Yoruba".

European misspellings/mis-articulations of indigenous ‘Nigerian’ words are not uncommon as is seen in some examples like “Beny”/“Benin” for ”Ubini”; “Jekri” for “Itsekiri”; and “Geebuu” for “Ijebu” among many others.

In order that you may eventually be disillusioned from your present fantasies about the Yorubas, consider the fact that neither the word “Yoruba” nor the word “Ya.ri.ba” have any meaning whatsoever in the languages of the Hausa/Fulani peoples.

In case you will insist on the contrary to the foregoing, then please ensure that you adduce some linguistic evidence from any authoritative bilingual lexicon of your choice.

I am of both Awori and Ijebu heritage. I am proudly Yoruba.

What you fail to see here is the fact that you present yourself as very little and very ignorant by attempting to dissociate Awori and Ijebu from their Yoruba heritage. But I think I have an idea of what you’re trying hard to compensate for.

Moreover, the following video shows Lagos and Ogun Awori kings and leaders paying their rightful homage at their shared cradle of Yoruba civilization (Ile-Ife) during the Olofin festival named after their ancestor (Olofin Ogunfunminire) who is said, in Awori accounts, to have led their migration from Ile-Ife to today’s Lagos and parts of Ogun States:


https://www.youtube.com/watch?v=88-cG1nC8fM

Regarding the Yoruba subgroup known as Ijebu, I am happy to enlighten you that there is no such thing as only one Ijebu kingdom.

Rather, there are almost innumerable Ijebu kingdoms of which the Ijebu-Ode kingdom is only one. Some others include: Ijebu-Igbo, Ijebu-Ife, Ode-Omi, Ishagamu, Ishara, Ipara, Ikorodu, among several others.

For all these Ijebu kingdoms, their extant traditional account maintains the general Yoruba position that they are a people whose respective kingdoms originate ultimately from Ile-Ife.

Moreover, their respective currently reigning monarchs (except the currently reigning monarch of Ijebu-Ode who has something different to say about the Ijebu-Ode kingdom) all admit their respective traditional accounts.

Regarding Ijebu-Ode particularly, it should be made clear that the only exception to the Ife origin account is the currently reigning monarch, Oba S.K. Adetona who was installed in the year 1960.

Prior to the beginning of his reign, and even prior to his birth, the extant traditional account of Ijebu-Ode kingdom (which he has been attempting to overturn for interesting reasons) has always been that of three waves of migration from Ile-Ife.

In fact, the extant traditional account of Ijebu-Ode which speaks of the migrations from Ile-Ife had long been captured into writing by the indigenous D.O. Epega in the year 1919, during the reign of Oba Adetona’s predecessor, some 15 years before Oba Adetona’s birth.

Regarding the “Gun” (popularly known as “Egun” ), these are in fact not a Yoruba subgroup (even though some of them have dwelt interspersed around the frontier region of today’s ‘Nigeria’ and ‘Republic of Benin’, with heavy influences from the Yoruba group).

Just as the Awori, Ijebu, or Oyo, etc. are a subgroup of the broader Yoruba ethno-linguistic group, the Gun (or Egun) are a subgroup of a broader ethno-linguistic group known as Aja (or Adja).

Other subgroups (alongside the Gun) within the Aja ethno-linguistic group are the Allada and the Fon.

Really?? Lol.

Listen up: The Yoruba subgroups of today’s ‘Republic of Benin’ and ‘Togo’ such as: the Ketu, the Idasa, the Sabe, the Ahori, the Mahi, the Sha, and the Ife (of Togo) continue to self-identify till date as Yorubas.

Are they also part of this so-called “PoLiTiCaL alLiAnCe” which you’ve miraculously come up with? And how?

Moreover, the Yoruba subgroups of today’s ‘North Central Nigeria’ such as: the Owe, the Oworo, the Jumu, the Bunu, the Yagba, the Ikiri, etc. also continues to self-identify as Yorubas.

Do they also belong to your so-called “PoLiTiCaL alLiAnCe”? And how? Lol.

Now, if you care to get some education on this, then consider the following:

(1) The first known written reference of the word “Yoruba” is found in the writings of then Timbuktu’s greatest scholar, Ahmad Baba al-Timbukti. This dates to the year 1613.

By implication, he was referring to an ethnic group that had long pre-existed.

In fact, to quote the words of Toyin Falola & Matt D. Childs from page 41 of their joint work “The Yoruba Diaspora in the Atlantic world”:

“Yoruba has been a descriptive category for people speaking a common language in the interior of the Bight of Benin since at least the sixteenth century [i.e. the 1500s], and likely earlier still.”

(2) Moreover, Professor R.C.C. Law has shown that the term “Nago” was an earlier endonym for this same group of people — the Yorubas.


cc: Sammy07, bobowaja, loopman, seunmsg, MetaPhysical.

Thanks for the history class. I hope these deluded boys learn something. They have being trying their best to divide our lands like theirs but they will keep failing.

OFFICIAL336:

OK.

Just don't drag Ijebu, Awori and Egun into your delusion

T.O OGUNKOYA's submission remained the best account of Ìjèbú history I had known sofar.


THE EARLY HISTORY OF IJEBU

BY T. O. OGUNKOYA

The early history of the Ijebu people is both obscure and uncertain. It is obscure in that until barely two hundred years ago nothing was written of our history. Even now we have to rely on traditions handed down from one generation to another. This way of recording history, as we all realise, is not entirely reliable, Memory may fail, political exigencies may force on the historian the necessity for hiding the truth or remoulding the whole story. All these factors must be carefully weighed together when reading through the early history of our people. It is also uncertain. The history of other countries, say England or America, can be checked by reference to events happening simultaneously in other places, a process greatly facilitated by the existence of written records. As our history is largely unwritten it is not possible to compare our records with those of other countries in this way.

The king's bards of ancient times, the royal historians, are no more. The men who profess to know anything of our history are hampered by the political happenings of our day. It is generally believed that the province now called Ijebu was at one time a desolate, uninhabited forest waste and that it was populated by three waves of migration from the East.

Some have claimed that the East here referred to was Wadai ; others would go so far as to maintain that it was Mecca. The account given by Sultan Bello of Sokoto is well known. It was largely employed by Captain Clapperton in his Travels and Discoveries in Northern and CentralAfrica , 18 22- J 824. Sultan Bello was here quoted as saying, "The inhabitants of this province (Yarba), it is supposed, originated from the remnant of the children of Canaan who were of the tribe of Nimrod. The cause of their establishment in the West of Africa was, as it is stated, in consequence of their being driven by Yarrooba, son of Kahtan, out of Arabia to the West coast between Egypt and Abyssinia. From that spot they advanced into the interior of Africa until they reached Yarba where they fixed their residence.

"We cannot dismiss this story out of hand, for the Ijebu people, like the other Yoruba people, trace their origin to the East. The Ijebu people, however have not, so far as we can ascertain, claimed Nimrod or any of these mythical persons as their ancestor.

However this may be, the Ijebu people claimed that their ancestors came from Ife.

Ife appears to have been the first dwelling place settled by the migrants from the East. It was from thence that some of the new settlers set out again to discover and master new lands. Thus our history, like that of the Yoruba people, of which we form a part, begins with Ife, often described as "the cradle of the YORÙBÁ.


FOUNDING OF ÌJÈBÚ-ODE AND THE ORIGIN OF ITS NAME.

Nobody knows the date of the first migration to Ijebu or the course that it took. Tradition states that it was led by a man named Olu-Iwa accompanied by two warrior companions, Ajebu and Olode.

Olu-Iwa settled at Iwade, for Ijebu-Ode itself did not, as yet, exist. Ajebu was instructed to mark out with fire the boundary of the newland. He went westward to the lagoon and marked out the bound-aries to the North, South and East as well. To Olode was giventhe task of marking out and planning the future city, a task whichtook him more than three years. So well did Ajebu and Olode dotheir work that the new town was named after them Ajebu-Olode, now corrupted and called Ijebu-Ode. There seems to be ample evidence in favour of this tradition. In Ijebu-Ode today therestands in a prominent place in Olode Street a tomb dedicated to himand bearing the inscription "The resting place of Olode."

In Imepe Street there can be seen a tomb dedicated to the memory of Ajebu. It may be taken for granted that these two men are historical figures whose names have been perpetuated in the name of the city. Though Ijebu tradition supports the view that the name Ijebu-Ode means the town or settlement founded by Ajebu and Olode, there is another theory of the origin of the name.

Portuguese maps of the sixteenth and seventeenth centuries showed cuidade de Jabu or"the city of Ijebu." Now it is argued that the Ijebu, in commonwith people of similar ancestry, used the word Ode as a generic namefor a town. So the Itschekri people had Ode Itschekri (Warri). TheOndo had Ode Ondo and the Ilaje Ode Ilaje.

In Wadai there wasan Ode Ijebu, suggesting the transference of the name of the ancient home to the new. In support of this view it is to be noted that until very recently all the village people in the province referred to the city simply as Ode. As they themselves are Ijebus they merely point to their capital town without associating their name with it.

The Coming of Arisu

The second wave of migration to Ijebu was that led by Arisu, nicknamed Oba Ijasi. Little or nothing is known about this leader. He was said to have come from Ife, like his predecessor. No-one knows why he left Ife or when he arrived in his new home. He settled in that part of Ijebu-Ode called Ijasi. As the town had al-ready been laid out by Olode he merely entered on the work of his predecessor.

The Migration of Ogborogan

The third and final migration to Ijebu was that led by Ogborogan, variously named Obanta and Awujale.

Legend has it that Olu-Iwa,founder of Ijebu, had only one daughter named Gborowo. She was married to Oduduwa, spiritual head of all the Yoruba people, before Olu-Iwa left ife for Ijebu. Olu-Iwa wished his grandson Ogborogan, son of Oduduwa, to succeed him on his death.

Ogborogan grew and became a man he decided to go in search of the patrimony left him by his maternal grandfather. His journeyfrom Ife took him first to the East via IMESI, then South through the modern Ondo Province, then westwards almost along the present main road from Ondo to Ijebu-Ode.

He set out from Ife with a large crowd of followers, including his mother, Gborowo. His journey to Ijebu-Ode was a long and arduous one. It must have taken many months, if not years.

According to Ijebu historians Ogboro-gan was aided by the advice of some competent IFÁ priests who showed him the path he was to follow. He was further aided by the power of charms which they carried. Shortly before his death ODUDUWA had summoned his sixteen children and given them gifts. To each of them he gave a crown; to Ogborogan in particular he gave an ORB and three small gourds, Ado, containing charms.

The orb had the virtue of producing good character in whoever possessed it. The charms, if properly used, would prosper the way of the bearer. It was so armed that Ogborogan set out on his great adventure. The IFÁ priests consulted the oracle at every stage of the journey and with the help of the charms in the gourds predicted the fortune of their chief.

The Origin of the Odi

Until his arrival at IMESI, Ogborogan had travelled without a bodyguard. During his sojourn with the OLÓJÀ OF IMESI, however, the latter gave him some men to protect his person. This was the origin of the Odi, a body of men who were to be of great importance in the history of Ijebu.

The Origin of the Title "AWUJALE"

When Ogborogan reached Igbo the chief of the village Olu-Igbo refused them passage. The issue was decided by a wrestling match between the two leaders. Ogborogan had on previous occasions given evidence of his prowess in this type of fighting.

Olu-Igbo was ignominiously defeated and the passage gained. For his success in this encounter Ogborogan was given the nickname Amujaile (some-one who understands the art of wrestling on land).

This, it is believed, is the origin of the title AWUJALE used by the reigning paramount chief in Ijebu land. It may be worth while here to examine another tradition of the origin of the title AWUJALE. Johnson in his History of the Yoruba describes an incident in which two towns called Owu Ipole and Iseyin Ondo were involved - a boundary dispute between these neighbouring clans.

The Olowu of Owu and the Oni of Ife were unable to settle the dispute. An appeal was lodged with the Alafin of Oyo, who despatched a notable Ilari and a large number of followers to adjudicate in the matter. According to Johnson, this Ilari came and settled between the contending parties.

He was named Agbejaile (an arbiter in a land dispute). This was howthe Ijebu got their title AWUJALE according to Johnson. This may sound plausible but from the traditions and historical evidence at our disposal there is nothing to suggest that Johnson's thesis has any bearing on the origin of the title.

The Ijebu people believe that the title of their king came from his contest with the Olu-Igbo at Igbo. After the defeat of the lord of Igbo his followers agreed to join their caravan on its journey. Among them were the future Alara, the Alalisha, the Elepe, the Alado and the Onipara. Aka, the wife of Olu-Igbo, though pregnant joined the procession also.

LaboPolitics:
And then exhibit low level of 'human skull intactness' tolerance.

Wonderful.

I was almost commenting that I've not seen these bonobos come and entertain us with their flatheaded stupidity. Right on cue.

TAO11:
Extant written accounts confirm that the name “Yoruba” (referring to a tribe) pre-dates the year 1613. This fact is further explored towards the end of my comment.

Regarding etymology, available evidence suggest that this name must have begun as an Oyo hegemonic endonym — “Oyo r’ Oba”, that is: “Oyo is the king [among its peers]”.

But in any case, the word "Ya.ri.ba" which you seem to be alluding to here (as is often alluded to by many pitiable Nairaland ignoramuses) is an European attempt at rendering the word "Yoruba".

European misspellings/mis-articulations of indigenous ‘Nigerian’ words are not uncommon as is seen in some examples like “Beny”/“Benin” for ”Ubini”; “Jekri” for “Itsekiri”; and “Geebuu” for “Ijebu” among many others.

In order that you may eventually be disillusioned from your present fantasies about the Yorubas, consider the fact that neither the word “Yoruba” nor the word “Ya.ri.ba” have any meaning whatsoever in the languages of the Hausa/Fulani peoples.

In case you will insist on the contrary to the foregoing, then please ensure that you adduce some linguistic evidence from any authoritative bilingual lexicon of your choice.

I am of both Awori and Ijebu heritage. I am proudly Yoruba.

What you fail to see here is the fact that you present yourself as very little and very ignorant by attempting to dissociate Awori and Ijebu from their Yoruba heritage. But I think I have an idea of what you’re trying hard to compensate for.

Moreover, the following video shows Lagos and Ogun Awori kings and leaders paying their rightful homage at their shared cradle of Yoruba civilization (Ile-Ife) during the Olofin festival named after their ancestor (Olofin Ogunfunminire) who is said, in Awori accounts, to have led their migration from Ile-Ife to today’s Lagos and parts of Ogun States:


https://www.youtube.com/watch?v=88-cG1nC8fM

Regarding the Yoruba subgroup known as Ijebu, I am happy to enlighten you that there is no such thing as only one Ijebu kingdom.

Rather, there are almost innumerable Ijebu kingdoms of which the Ijebu-Ode kingdom is only one. Some others include: Ijebu-Igbo, Ijebu-Ife, Ode-Omi, Ishagamu, Ishara, Ipara, Ikorodu, among several others.

For all these Ijebu kingdoms, their extant traditional account maintains the general Yoruba position that they are a people whose respective kingdoms originate ultimately from Ile-Ife.

Moreover, their respective currently reigning monarchs (except the currently reigning monarch of Ijebu-Ode who has something different to say about the Ijebu-Ode kingdom) all admit their respective traditional accounts.

Regarding Ijebu-Ode particularly, it should be made clear that the only exception to the Ife origin account is the currently reigning monarch, Oba S.K. Adetona who was installed in the year 1960.

Prior to the beginning of his reign, and even prior to his birth, the extant traditional account of Ijebu-Ode kingdom (which he has been attempting to overturn for interesting reasons) has always been that of three waves of migration from Ile-Ife.

In fact, the extant traditional account of Ijebu-Ode which speaks of the migrations from Ile-Ife had long been captured into writing by the indigenous D.O. Epega in the year 1919, during the reign of Oba Adetona’s predecessor, some 15 years before Oba Adetona’s birth.

Regarding the “Gun” (popularly known as “Egun” ), these are in fact not a Yoruba subgroup (even though some of them have dwelt interspersed around the frontier region of today’s ‘Nigeria’ and ‘Republic of Benin’, with heavy influences from the Yoruba group).

Just as the Awori, Ijebu, or Oyo, etc. are a subgroup of the broader Yoruba ethno-linguistic group, the Gun (or Egun) are a subgroup of a broader ethno-linguistic group known as Aja (or Adja).

Other subgroups (alongside the Gun) within the Aja ethno-linguistic group are the Allada and the Fon.

Really?? Lol.

Listen up: The Yoruba subgroups of today’s ‘Republic of Benin’ and ‘Togo’ such as: the Ketu, the Idasa, the Sabe, the Ahori, the Mahi, the Sha, and the Ife (of Togo) continue to self-identify till date as Yorubas.

Are they also part of this so-called “PoLiTiCaL alLiAnCe” which you’ve miraculously come up with? And how?

Moreover, the Yoruba subgroups of today’s ‘North Central Nigeria’ such as: the Owe, the Oworo, the Jumu, the Bunu, the Yagba, the Ikiri, etc. also continues to self-identify as Yorubas.

Do they also belong to your so-called “PoLiTiCaL alLiAnCe”? And how? Lol.

Now, if you care to get some education on this, then consider the following:

(1) The first known written reference of the word “Yoruba” is found in the writings of then Timbuktu’s greatest scholar, Ahmad Baba al-Timbukti. This dates to the year 1613.

By implication, he was referring to an ethnic group that had long pre-existed.

In fact, to quote the words of Toyin Falola & Matt D. Childs from page 41 of their joint work “The Yoruba Diaspora in the Atlantic world”:

“Yoruba has been a descriptive category for people speaking a common language in the interior of the Bight of Benin since at least the sixteenth century [i.e. the 1500s], and likely earlier still.”

(2) Moreover, Professor R.C.C. Law has shown that the term “Nago” was an earlier endonym for this same group of people — the Yorubas.


cc: Sammy07, bobowaja, loopman, seunmsg, MetaPhysical.

^^^Someone shared your brilliant post with me TAO11. Hausas call Yorubas "YARBAWA" NOT YA.RI.BA like that SIMPLETON you quoted was trying to imply. Hausas do NOT make or use DEROGATORY terms on Yorubas. I went to an FGC in a prominent Northern state decades back when students still went to distant high schools by rail or the iconic Nigeria Airways. l was based then in Lagos, and so understand Hausa culture and language which is easy to learn. The Yoruba trading community in Funtua who have lived there for decades (just like Yoruba long-distance traders who have domiciled in Ivory Coast and Ghana for over 120 to 250 years respectively) are called YARBAWA Funtua for example. The suffix "WA" is used to name ethnicities and places... HAUSAWA, KANAWA (KANO), NUPAWA (NUPE), GEZAWA. 2. The Fon ethnicity is a fusion of the Aja and Yoruba via the Oyo Empire! I'm ready to use my SNIPER FIRE to down those with very low self-esteem who want to deliberately distort Yoruba and world history because they do not have a pre-and post-1900 history to be proud of... so they pad theirs with bogus history. Cheers.

OFFICIAL336:

While we were casting with bronze your ancestors were playing with clay. It took Ife 200 years later to cast their first bronze sculpture.

While you were running around a pot bellied tyrant king we were busy perfecting democracy.

We are ain't mate dude.

MetaPhysical:
Where is your bronze cast? Bring lets see...

Yes it is true that one of the subgroups of the Igbo group did indeed cast some ‘bronzes’. This Igbo sub-group is known as Igbo-Ukwu.

From the archaeological works of Professor Thurstan Shaw in the years 1959-60, these Igbo-Ukwu ‘bronzes’ tend to be generally assumed to pre-date the Ife ‘bronzes’ especially among common folks.

However, such assumptions are quite mistaken as the earlier dates associated with the Igbo-Ukwu 'bronzes' are now considered misleading by experts. At the very least, these specific Igbo-Ukwu dates are not absolute, not final, and not conclusive.

To quote the very words of Professor Shaw himself in relation to the Igbo-Ukwu artefacts, he sums up and concludes as follows:

“SUMMARY: In the discussion of the reliance which should be placed on the Igbo-Ukwu radiocarbon dates, it is necessary to make certain that what evidence we have is correctly used. The precise locations of the samples used for dating are recalled and possible sources of error discussed. Consideration is given to the arguments for a date later than that suggested by the radiocarbon dates, stemming from the state of preservation of the textiles, the character of the beads, the pottery evidence, analogies with the presumed dating of Ife and Benin, the quantity and the source of the copper, and what is known of pre-European trading patterns in West Africa. The latter is probably the most serious objection to a very early date, but the question will only be settled with the acquisition of more archaeological evidence.”

Reference: Thurstan Shaw, “Those Igbo-Ukwu Radiocarbon Dates: Facts, Fictions and Probabilities”, The Journal of African History, Vol. 16, No. 4, (1975), p.517.

Furthermore and in relation to the foregoing, I should add, clarify, and caution that a phrase such as: ”the earliest date obtained from the dated Ife ‘bronzes‘” is not one and the same thing as the phrase: ”the earliest date possibly obtainable from any of the not-yet-dated Ife ‘bronzes’”.

This foregoing addition, clarification, and caution is of utmost relevance especially as “much of the bronze/brass art of Ife has not been [scientifically] dated.” — S.A. Akintoye, “A History of the Yoruba People”, 2010, p.52.

cc: 900winer, seunmsg, bobowaja, RuggedSniper, Sammy07
.
.
.
PS: In Yorubaland, the bronze casting tradition is not isolated or restricted to the Ife subgroup.

Later finds in the course of the 1900s came to light to prove that the ancient bronze casting art also existed in other parts of Yorubaland such as: Owo, Obo-Aiyegunle (in Northern Ekiti), Ijebu-Ode, etc.

OFFICIAL336:



While we were casting with bronze your ancestors were playing with clay. It took Ife 200 years later to cast their first bronze sculpture.


While you were running around a pot bellied tyrant king we were busy perfecting democracy.

We are ain't mate dude.

Show me a building like this precolonial period in igboland. I’ll wait

Casting bronze lol, we skipped the Bronze Age and went straight into iron for conquest purposes, what were you using your bronze for?

DuwaRepublic:


Show me a building like this precolonial period in igboland. I’ll wait

Casting bronze lol, we skipped the Bronze Age and went straight into iron for conquest purposes, what were you using your bronze for?

When Awka started smelting iron, there was no Oyo empire.

Go and read about Uzu Oka.

First, define your pre-colonial period let start from there

MetaPhysical:


Where is your bronze cast? Bring lets see...

Go and study Igbo ukwu bronze. It took you guys 200 years to catch up.

While you were busy with your catching up, Awka was busy perfecting iron smelting.

We ain't mate, dude.

[s]

BoboNkiti19:
It may seem so, but when you scratch the surface of this so called "tolerance" and dig deeper... you will unearth a deep seething distrust (I wouldn't say hatred as the language and tribe always manages to give Yorubas of different religious backgrounds some semblance of unity), but some animosity sure does exist among Yorubas of different religions.

I will use this real life experience as my example, I work with two Yorubas, one lady from Ekiti who is Christian, a core Redeemed goer. The other one is from Oyo state, and he's a Muslim at least from his name (Azeez). Those two no dey take eyes see each other, they only communicate in Yoruba just for the sake of it, but once the Azeez fellow clocks out and I work with the Ekiti lady... she openly spites the guy and doesn't hide her disdain for him (for reasons best known to her), although she has on occasions dropped some hints that suggests she doesn't really like him cause he's a Muslim.

The Yoruba girl I used to date always got very ANGRY whenever I joked about converting to Islam, she even made it clear in no uncertain terms that she won't raise her kids with a Muslim guy.

Now maybe these two scenarios among several experiences I have seen similar to my work colleagues are too miniscule to mean much in the larger scheme of things... but you will be absolutely fooling to think some degree of mutual disdain and distrust doesn't exist among Yorubas of different faiths- particularly the Christians and Muslims... I don't know much about the traditional worshippers.

[/s]Add mor script to your lie. Ndo

Ideke9000:
But yoruba Muslims are always fighting Yoruba Christians in South West States na

Like the way Anambra communities are fighting and killing each other.

Even though we have not seen any fight between Muslims and Christians in southwest Which we osus have been wishing it happens. Yet, our wish is only happening in our own backyard in the east.

Sammy07:


Oga Ade go and sleep, Religion can never divide Yorubas, e dey pain you

E dey pain them o. Their wish always backfire on them.

Look at their land

Only Anambra, different communities are fighting one another to the point of killing and maiming one another.


Look at ebonyi

Look at Enugu

Look at abia.

Tell me why it won't pain them.

MelesZenawi:


Yoruba pentecostal churches is what killed christianity in nigeria. I am not a fan of them..

I am well rooted in the orthodox church....

una papa adeboye and oyedepo's should continue to deceive una....not interested.

Do they know you exist?

DuwaRepublic:


Show me a building like this precolonial period in igboland. I’ll wait

Casting bronze lol, we skipped the Bronze Age and went straight into iron for conquest purposes, what were you using your bronze for?

Unless you are referring to the hut in the background....this storey building is of classic colonial design. Besides this picture was taken during the second Ashanti-Anglo war in GHANA

Is there anywhere called Mankessim in Yoruba land

Gabkosh:
Like the way Anambra communities are fighting and killing each other.

Even though we have not seen any fight between Muslims and Christians in southwest Which we osus have been wishing it happens. Yet, our wish is only happening in our own backyard in the east.

the ife and modeke killings in osun state must have happened in Anambra too abi

TAO11:
Extant written accounts confirm that the name “Yoruba” (referring to a tribe) pre-dates the year 1613. This fact is further explored towards the end of my comment.

Prove it

DuwaRepublic:


Show me a building like this precolonial period in igboland. I’ll wait

Casting bronze lol, we skipped the Bronze Age and went straight into iron for conquest purposes, what were you using your bronze for?

I hate the fact you guys just keep your revisionism while sacrificing African history. Nowhere in the picture does it say "Yorubaland" nor "Yoruba".