steric58:
I need gig review

I p'med you

1923

Custom Street, Marina, Lagos (circa) 1925.

Yorùbá Policemen standing at intervals, safeguarding the street dominated by multinational companies.

Celebrating The Yoruba Culture ...

Pupils of Osun Foundation, Liverpool England dressed in Yoruba costumes for their school performance

Abeokuta palace in the 19th century, showing royal ridged thatch patterns and its occupants. Old Owu people settled here and founded Abeokuta around Olomu rock after their conquest circa 1827

Titilayo (Oyinbo) flaunting her proficiency in speaking Yoruba


https://www.youtube.com/watch?v=A5X2PmmfAgM

Photo: Ori Olokun (Ife Bronze Head) Taken From Ile-Ife When Yorubaland Was Invaded During Colonial Era, Now Sitting At The British Museum In London

This head depicts an Ooni, a ruler of the Yoruba West African kingdom of Ife that flourished between AD 1100 and 1500. The portrait-like realism of Ife heads is unique in African art. This naturalism astonished art historians when the first Ife heads were brought to Europe in 1911.

Do you remember this game?

Yoruba's Ayo Game

It is a game played in a carved wooden box, containing twelve holes (six holes on each side), and forty-eight Ayo seeds (four seeds in each hole). Two individuals take turn to play this game, which runs anti clockwise.

The first player begins by moving seeds from his right hand side to the opponent’s side. If the seed-movement terminates in a hole with three or less Ayo seeds, this player picks up the seeds, and seeds from preceding holes, if any.

Players take turn until the seeds are exhausted. The player with upper hand is called Ọta, and the weak or the losing player is called Ope. Spectators’ comments on the direction of the game add colour to the game.

If a player records three straight wins, he becomes a champion (Ọta), the loser (Ope) quits; a new player takes over. Ayo game requires deep thought, and good strategy to move seeds with the ultimate aim to win. Ayo, a relaxation game is played by menfolk; the meeting point is usually under a big tree with shade or restaurant.

Do You Play This Game ??

played it a lot in my teens

Who amongst us can appropriately translate 'Omoluabi' into English?

anyone

When Europeans came conquering Africa in the1890s, the Yoruba, if united, could have easily preserved the independence of the Yoruba nation – in a way similar to Ethiopia in northeastern Africa, or Japan in Asia. The most important European attack on Yorubaland was the British invasion of Ijebu in 1892. As at that date, because we Yoruba had been fighting wars for nearly a century, Ibadan had well trained, well-armed, and seasoned forces numbering over 80,000 at Ikirun, about 25,000 at Oru in Remo, and about 30,000 near Abeokuta; the Ekitiparapo had more than 60, 000 at Imesi-Ile, and about 20,000 near Ile-Ife; Ilorin probably 40,000; Abeokuta probably 50,000.

Each of the powerful kingdoms of Owo, Ondo and Ketu had armies that numbered 30,000 or more. Small Ife armies of probably 20,000 each camped near Ile-Ife, and at Ifetedo and Okeigbo. An Ijebu army of about 20,000 camped near Ife; another of about 30,000 camped at Oru; and the main Ijebu army itself numbered about 50,000 and was armed with sophisticated breech-loading rifles. In short, if all these forces had been re-orientated to defend their Yoruba homeland, there would have been over 500,000 troops poised to defend Yorubaland – a magnitude of forces never encountered by European invaders anywhere in Africa, and that would have discouraged any European attack on any part of Yorubaland.

Moreover, the large class of Yoruba merchants based in Lagos, consisting of some of the most informed and richest merchants in tropical Africa, easily commanded the expertise and commercial connections to keep Yoruba forces well supplied with latest weapons. And the already strong Lagos literate elite of lawyers, doctors, engineers, pastors, accountants, journalists – and newspapers – could have whipped up propaganda campaigns in support of their nation’s military men, thereby discouraging European invasions of Yorubaland.

Unhappily, such Yoruba unity did not happen. The leaders of each Yoruba group, while expressing great sentiments about their Yoruba ancestry, were too focused on their own goals. The main Ijebu army single-handedly fought a gallant battle against the British invaders, but lost. Ultimately, most of Yorubaland became British possession. France and Germany seized the rest.

We shall be great again

Royal Yorùbáland

A Yet To Be Identified 19th century's Awujale (King) Of Ijebuland

This photo was taken by 19th century's European visitors to Yorùbáland

A 19th century King (Ọba) of Ileṣa.

Photo: An unidentified Ọba of Ileṣa with his Eṣo (guards). This photo was taken by 19th century's European visitors to Yorubaland

Who Was Ogedengbe Agbogungboro??

The Yoruba history has so many tales of war generals, war lords, priests, kings and noble women who fought for the peace of the land, in the 100 years war period that once ravaged the land, but the emergence of a first class warrior and diplomat, in the person of Ogedengbe of Ilesha, is one story that will forever echo all through Yoruba land. Note this, history will recall Ogedengbe born as an ordinary man, but his life and legacy bore extra-ordinary, mystical and great acts that made people wonder how true his story was.

Let me take you on a journey to how it all started in the year 1822.

Born as Orisarayibi Ogundamola, (His passion for leadership earned him the appellation Ogedengbe) he was born in 1822 to Apasan Borijiwa and Juola Orisatomi, and his birth according to Yoruba history coincided with the annual Ogun festival.

Aponlese 1, was the Owa of Ilesha at the time the young leader to be was born. It was customary for the Owa during this Ogun festival to invite all the ‘babalawos’ (medicine men) in the Ijesha territory to come and predict what will be the outcome of the new year to come. It was at this meeting that one particular ‘babalawo’ predicted that on an ‘Isegun’ day in 1822 a child will born in the land and he will deliver the Ijesha people from his oppressor(s). And when the day came the Owa sent all his servants to all ‘igberikos’ and as predicted by the ‘babalawo’, Ogedengbe was the only baby that was said to be seen born on that day. After the naming ceremony, he was carried from his father’s house in Ijoka Ilesha to Atorin his mother’s village, about 24 kilometres away from Ilesha township.

History has it that Atorin, towards the end of the 18th century consisted of only six to eight huts and an average estimation of 40 people. Cut away from the Ijesha town, Atorin was a very poor village with a tiny connecting route to Ilesha town. Because of the circumstance surrounding his birth and the plan of the Owa to keep a close eye on the young Ijesha saviour, it was said that he was pampered and loved by his parents, and he was still breast-feeding at the age of seven. Growing up, the young Ogedengbe was a rascal, known for his rude attitude towards old people and he had the very strange habit of calling his parents by their first name with no care. Such was his wild behaviour until the age of fifteen when he went on a voluntary exile, because of the personal assault he encountered with a woman called ‘Salakenu’ a villager in Atorin reputable for her witchcraft.

He later fled to Ilesha where he was received by his father and close associate. Due to his rascal attitude and restlessness, he found a common cause with a popular age group called the “Ipaye” which had an age range of 15-24years. At 17, Ogedengbe was elected the deputy leader of the group. As a socio-political unit in Ilesha then, the “Ipaye” were responsible for cutting and fixing public buildings like the Palace, the shrine, Market stalls, building and repairing of roads and making sure order was in the town then. It was from this group Ogedengbe was catapulted into political limelight.

At about the age of 35, around 1857, Ogedengbe decided to get married to a beautiful young Ijesha girl called “Orisaleke” but the parents of the girl opposed the marriage, simply because of Ogedengbe’s lifestyle, which was considered wild and reckless then. Ogedengbe being who he was, took the girl from her parents house damning the consequences. The matter was later reported to the Owa, and Ogedengbe was sentenced to three months in prison.

After his release, quite a number of incidents sprung up that turned the young Ijesha man into a full war general. Not only that, but one of the greatest in Yoruba land. One was the liberation of villages surrounding Ekiti (Efon,Itaawure, and Oke-Mesi) from their Ibadan oppressor, and also the 1867 attack on Igbajo by llesha and a reverse attack on Ilesha by Ibadan which forced the collapse of the Ijesha army and the flight of Ogedegbe to Ita-Ogbolu.

And as time went on, his powers and popularity were growing fast. Apart from his reckless,diplomatic and commanding leadership, Ogedengbe was also said to have possessed great magical powers which came into full limelight during and after the Ekitiparapo war. His encounters with Ibadan also proved the general in him. The first was in 1864 when he was captured while assisting in the defence of Ilara against the Ibadan troops, and the second time was in 1867 when he was captured during the Igbajo war. It was during this war a young Ibadan soldier severed Ogedengbe’s head off during the war, and the Ijesha general staggered back, rolled, picked up the fallen head and fixed it back on his body. This made his enemies terrified of his person. After this incident, he was captured by Ibadan’s own General Bashorun Ogunmola, who decided to humiliate Ogedengbe by disfiguring his face with Ibadan tribal marks, hoping someone will later take him for an Ibadan man and kill him, but this didn’t happen. Ogedengbe learnt a lot of military tactics, secrets and trainings while in captive in ibadan. These two occasions brought out the “general” in Ogedengbe.

During the Ekitiparapo war, it was said that Ogedengbe would stay in his house and fire arrows from his room to the battle field, he was also known for his random disappearing acts which made him difficult to kill by his enemies.

Known for his diplomatic and charismatic attitude, he was also a fond addict of the native sniff called “tabaa”. Being a war general, he didn’t trust people for the fear of being poisoned, so most times he normally sent his dog on errands to the market. At that time in Ilesha, the sight of the dog was abnormal because no one had ever seen a dog as tall and huge like that before. Eye witness account says the dog was similar to a wild beast, while walking on the road, people ran at the sight of the dog. He normally tied a sack of cowries and samples of what he wants to buy around the dogs neck, and the dog goes to the market and walks straight to the ‘Iya loja’s’ tent. The ‘Iya loja’ is the female head chief of the market. The woman unties the rag around the dog’s neck, fills it with the required goods and the dog returns to its owner. And as the dog returns to its owner, the house owner of every house it passes must greet the dog saying “ L’o gun ofe oooo”. Any house owner that doesn’t salute the dog will be reported to Ogedengbe.

Mysteriously the dog disappeared after Ogedengbe died.

After the Ekitiparapo war and the great trouble periods in the history of Yoruba land, Ogedengbe settled back in Ilesha, but his band of war boys could not contain themselves to the new peaceful atmosphere, they went raiding people, harassing and kidnapping innocent citizens.

This prompted Captain R.L Bower to arrest the war general in 1894 with his friend Prince Fabunmi, the Owa of Ilesha. Frederick Haastrup pleaded passionately for the release of Ogedengbe and after much begging to Governor Carter he was released after a lengthy sum of £6,000.00 was posted for his bail.

Ogedengbe was conferred with a chieftaincy title of Obanla of Ilesha in 1898, thus the highest mark for his gallant achievements in the Kiriji/Ekitiparapo war. The restless, reckless and powerful Ogedengbe now after so many years of war and fights, now became a respectable chief and his service was now to the people.

Ogedengbe died in 1910.

Ogedengbe was no doubt one of the greatest war generals that ever lived in Yoruba land. His great wisdom and diplomatic war-like manners saw the Yorubas through the Ekitiparapo war. A real war master, his study of war tactics and war weaponry was second to none. A straight-forward man who always kept to his promises. The Ijesha people will forever continue to cherish his memory. A cenotaph was erected for him at the Obokungbusi Town Hall. And the Ogedengbe Memorial School in Ilesha is a monumental masterpiece in his memory. Till this day, he remains the greatest warrior in Ijesha land, Hence this praise song

“Gbogungboro lo l’oke Anaye

Odidi omo afodidi gun;

O fiwaju digun,o fehin digun

Odidi omo afodidi digun;

Ayanmode baba ogbe odidi omo afodi digun.

Translation:

It is the war lord who owns Anaye

The fortress that checks all wars

With chest and back he face his faces,

The fortress that could check all wars,

The great scar that awards all sores,

The fortress that could check all wars.



By: B.F Adeniji (Ogedengbe: An Ijesha Warrior in the 19th Century)

The Structural Components Of Oyo (Yoruba) Empire

In comparison with territories like Benin and Dahomey, various sources obtainable and accessible on the history of Oyo are quite sparse. The main source is always Johnson's History of the Yoruba (which some aspects have been countered by recent scholars), and this can be supplemented with other local histories, information recorded by Europeans along the coast, photo evidence, and a variety of oral traditions including oriki and Ifa verses. Even when the evidence is largely available, as it is for the late 18th and early 19th centuries, the exact chronology is still often difficult to retell. The only Europeans to have visited Oyo-Ile were Clapperton and the Lander brothers reported between 1826 and 1830. This was shortly before the town was deserted, and when the empire was already in sharp decline.

There is no credible evidence yet for when the kingdom was founded, the first four Alaafin listed by Johnson were probably mythical figures. Although Sango, the fourth Alaafin, is still worshipped as the Oyo divinity of thunder, and the cult had great spiritual and political importance. Sango is said to have had a Nupe mother. Oyo-lle itself lies in the far north of Yorubaland, not far from the Bariba and Nupe areas, and it is possible that the original rulers were replaced by a dynasty from Nupe. Therefore, the explanatory variables appear acceptable and somewhat convincing.

Let us now focus on the components of The Old Oyo Empire

The Oyomesi

The Oyo Mesi were seven principal councillors of the state. They constituted the Electoral Council and possessed legislative powers, similar to today's United States Congress. The Bashorun, Agbaakin, Samu, Alapini, Laguna, Akiniku and an Ashipa are the seven members of this council. 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 with them whenever any important matter affecting the state occurs. Each man had a state duty to perform at court every morning and afternoon. Each mesi had a deputy whom they would send to the Alaafin if his absence was unavoidable.

The head of the council of Oyo Mesi, the Bashorun, consulted the Ifa oracle for approval from the gods. New alaafins of Oyo were seen as appointed by the gods. They were regarded as Ekeji Orisa. The Bashorun was a sort of prime minister. He had the final say on the nomination of the new Alaafin. The Oyo Mesi developed as a check on the Alaafin's power. The Bashorun's power rivalled that of the Alaafin. For example, the Bashorun orchestrated many religious festivals; in addition to being commander-in-chief of the army, this gave him considerable independent religious authority.

The Ogboni

The Oyo Mesi does not enjoy an absolute power or influence, and while the Oyo Mesi may wield political influence, the Ogboni represented the popular opinion backed by the authority of religion, and therefore the view of the Oyo Mesi could be moderated by the Ogboni. And most interestingly, there are checks and balances on the power of the Alaafin and the Oyo Mesi and thus no one is arrogated absolute power. The Ogboni was a very powerful secret society composed of 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 the institution was is the fact that there were Ogboni councils at nearly all sub-courts within Yorubaland. Aside from their duties in respect to the worship of the earth, they were responsible for judging any case dealing with the spilling of blood.[26] The leader of the Ogboni, the Oluwo, had the unqualified right of direct access to the Alaafin of Oyo on any matter.

Removing an Alaafin of Oyo

Chief among the responsibilities of the Bashorun was the all important festival of Orun. This religious divination, held every year, was to determine if the members of the Mesi still held favour with the Alafin. If the council decided on the disapproval of the Alaafin, the Bashorun presented the Alafin with an empty calabash, or parrot's egg as a sign that he must commit suicide. This was the only way to remove the Alaafin because he could not be legally deposed. Once given the parrot's egg, the Bashorun would proclaim, "the gods reject you, the people reject you, the earth rejects you." The Alaafin, his eldest son, and the Samu, his personal counsellor and a member of the Oyo Mesi all had to commit suicide in order to renew the government all together. The process and suicide ceremony took place during the Orun festival.

Military

There was a high degree of professionalism in 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 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.

Cavalry

The Oyo Empire was the only Yoruba state to adopt cavalry; it did so because most of its territory was in the northern savannah. The origin of the cavalry is disputed; however, the Nupe, Borgu and Hausa in neighbouring territories also used cavalry and may have had 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.

Cavalry in highly developed societies such as Oyo was divided into light and heavy. Heavy cavalry on larger imported horses was armed with heavy thrusting lances or spears and also with swords. Light cavalry on smaller indigenous ponies was armed with throwing spears or bows. Oyo's cavalry forces included not only nobles, the norm in West African warfare, but foreign slaves from the Hausa, Nupe and Bornu states.

Infantry

Infantry in 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.

Structure

The Oyo Empire, like many empires before it, used both local and tributary forces to expand its domains. The structure of the Oyo military prior to its imperial period was simple and closer aligned to the central government in metropolitan Oyo. This may have been fine in the 15th century when Oyo controlled only its heartland. But to make and maintain farther conquest, the structure underwent several changes.

The Eso

Oyo maintained a semi-standing army of specialist cavalry soldiers called the Eso or Esho. 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 and were led by the Are-Ona-Kakanfo.

After Oyo's return from exile, the post of Are-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 government. During Oyo's imperial period, the Are-Ona-Kakanfo personally commanded the army in the field on all campaigns.

Metropolitan Army

Since the Are-Ona-Kakanfo could not reside near the capital, arrangements had to be made for 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, a title carried on by the soldiers of Oyo's successor state, Ibadan.

Tributary Army

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 neighbours even without the backing of the main imperial army. These forces were often utilized in Oyo's distant campaigns on the coast or against other states.

Ps: this has been carefully gathered from online sources including Wikipedia. — with Wasiu Olarewaju and Muyideen Salami

[url=https://mobile.facebook.com/TheYorubaPeople/photos/a.263800997059229.49447.262884720484190/769733669799290/?type=3&refid=17&_ft_=top_level_post_id.769733669799290%3Atl_objid.769733669799290%3Athid.262884720484190%3A306061129499414%3A69%3A0%3A1448956799%3A16486699732671208]source[/url]

Similes in Yoruba

1. O dudu bi koro isin.
2. O funfun bi egbon owu.
3. O r'ewa bi egbin.
4. O pon bi epo.
5. O le koko bi oju eja.
6. O njo bi okoto.
7. O tutu bi yinyin.
8. O kuru bi kukute.
9. O ga bi omiran.
10. O gbona bi ina.

Responsibilities Of An Oba In Ancient Yoruba Kingdom

Oba is a Yoruba term for King, an Oba is the monarchical head of government in ancient Yoruba kingdoms. Some Obas ruled supreme over their kingdoms and subjects with unchecked powers while some had checks and balances like the great Old Oyo Empire (OOE), some have their powers checked as a result of their tributary status to OOE.

Their titles and appellations vary amongst clans in Yorubaland, for example, the Oba of Oyo is called ‘Alaafin of Oyo’ (Man of the palace at Oyo), some Obas’ titles are attributes to their land, examples are Oluwo of Iwo, Osolo of Isolo and so forth.

There are first class and second class Obas. First class Obas are of the ancient Yoruba kingdoms that had been in existence since the primordial era, the Alaafin, Ooni, Alake, Eleko (Oba of Lagos) are all first class Oba.

Second class Obas are the Obas of less popular kingdoms in Yorubaland, the first class and second class Oba do wear beaded crowns and royal regalia, they also hold ‘Irukere’ (fly-whisk).

There are Baale (Father of the land) who are mainly viceroys and do not wear crown as they are affiliates and their towns are tributary to a neighbouring Oba.

An Oba title is not necessarily hereditary in Yorubaland although history has it that at the outset of every kingdom, powers are transferred hereditary I.e. From an Oba to the crown prince but some strange events compromised it, for example, a situation where the Oba has no prince or the prince is too young to become an Oba, a situation where the kingdom was defeated and the royal family was exiled etc. Apart from OOE where The Oyomesi cabinet is chooser of Oba, the common method is, once an Oba dies, the Olu-awo (Head of Ifa) of the kingdom is consulted by the Ijoyes (Chiefs) to follow ancestral means of choosing the next Oba, the Olu-awo would consult the Orisa of different deities and after some rigorous sacrifices and rituals, he (Olu-Awo) would pronounce whom is next to become the Oba.

An ancient Oba in Yorubaland would normally be the wealthiest, most influential and most important personality. They enjoyed life to the extreme, Yoruba would often say ‘Oun je aiye oloba’ (living the life of a king) if someone is living flamboyantly.

The Obas of course had many responsibilities and privileges that come with their high-status role. As divine Obas, they had access to special powers and extraordinary wisdom to carry out their thoughtful tasks. They settle disputes, pass judgements; compensate and punish, protect their subjects, develop the land among others.

An ancient Oba would have a lot of privileges among them would be ‘gbese le’ (the act of an Oba putting his leg on a kneeling woman’s shoulder). An ancient Oba could marry any woman at anytime, all he needed to do was to gbese le (oral history states this is quite uncommon). That gesture signifies ownership and marriage to the woman. If an Oba was on his forecourt, any subject who walked pass must stop to greet him. Therefore, any beautiful woman who catches his eyes might become his wife.

In this case, if the woman was married, an ‘Aroko’ (material message) would be sent to the husband to indicate the divorce and remarry of his wife, he would however though be compensated.

Husbands would warn their wives to avoid the palace, not being disrespectful to the Oba, but to avoid the occurrence of ‘gbese le’

Ancient Obas were highly respected and were often referred to as ‘igbakeji Orisa’ (second to the supreme deity), an order of an Oba is of high magnitude and must be strictly adhered to, anyone who flouted their laws might be executed as shown in this saying: “Eni ba foju di oba, Awowo awo” (Awowo would wreck those who disobey Oba).

Awowo was a machete used to execute those who disobeyed the Obas in Ancient Yorubaland.
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Aareonakakanfo:



So this is your new account bah?

What of the other one you used against me the last time?

You no dey use am again ?

JOKERS everywhere!

I'm not who you think i am oo. different person

Yoruba Drummers