IFA CHANTS AND CHARMS TO SWEEP OUT/EXPEL TOXINS/DARKNESS AND EVIL FROM THE BODY BY BABALAWO OBANIFA -Obanifa extreme documentaries
Babalawo Obanifa
will through the medium of this work document one of the Akose Ifa (Ifa
medicine/Charms) available in Yoruba Ifa spirituality that can be used to remove
toxic energies and any kind of evil from the body.
One of the Akose Ifa that can be used for this purpose is derived from Odu Ifa Ogbe Irete. For an Awo to prepare this
Akose .He will need:
Imi Ojo pupa(Yellow Sulphur)
Booni
Kanhun Bilala (Trona)
Preparation
You will pulverize the
three aforementioned items into fine powder. You will grind them differently
and then mix them together. You will then use it to imprint Odu Ifa Ogbe Irete thus:
I I
I I
II I
I I
You will then chant the
following Ifa incantation on it thus:
Gberukale ni oruko ti a n
pe Ifa
Ifa ko wa gbami kale lowo
omo araaye
Ibanba ni oruko ti a n pe
Odu
Odu ko wa gbami kale lowo
Ogun omo araye
Alebijade ni Oruko ti a n
pe Esu Odara
Esu odara ki o wa lo le gbogbo
ibi ti o ba wa lara lagbaja(a o daruko eni na) kuro
Ki o fi ire ropo re
Booni ki lele ki o ma yo
omo
Kahun ki lele le ki o ma
le o ma dide
Ki lagbaja
( a o daruko eni na ) ki n dide
Ki o dide ki o ma lowo
Ki o dide ki o ma laya
Ki o dide ki o ma bimon
Ki o dide ki o ma ni Ire
gbogbo
Tio run bay o loke
Gbogbo omo araye ni n ri
Ogbe ate ki o tari gbogbo Ibi ara lagbaja (a o daruko eni
na )jade
Translation
One who liberate the
slave is the name of Ifa
Ifa come and free me from
the hands of evils
Ibanba is the name we
call Odu
Odu come and save me from
evils
One who chase away evil
spirits is the name Esu Odara
Esu Odara remove all the
evil in my body and replace it with good ones
No matter the level of
weakness of Booni
He will still produce
seeds
No matter the level of
weakness of kahun
He will still stand up
Let ---- (you will mention
the name of prospective user)
He/she should stand up
and have money
He/she should stand up
and have spouse
He/she should stand up
and have children
He/she should stand up
and have all the good things of life
If the sun set in the sky
It is seeing by everybody
Ogbe Irete push out all
the evils in the body of ---(you will mentioned the name of the prospective
user) out.
Usage
You will divide the preparation
to six equal parts. The person in question will be taking it with water for six
days.
Copyright :Babalawo Pele
Obasa Obanifa, phone and whatsapp contact :+2348166343145, location Ile Ife
osun state Nigeria.
IMPORTANT NOTICE : As regards the article above, all rights
reserved, no part of this article may be reproduced or duplicated in any form
or by any means, electronic or mechanical including photocopying and recording
or by any information storage or retrieval system without prior written permission
from the copyright holder and the author Babalawo Obanifa, doing so is
considered unlawful and will attract legal consequence

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IFA CHANTS Y CHARMS PARA BARRER / EXPELIR TOXINAS / OSCURIDAD Y MALDAD DEL CUERPO POR BABALAWO OBANIFA -Obanifa documentales extremos

Babalawo Obanifa documentará a través de este trabajo uno de los Akose Ifa (Medicina / Encantos Ifa) disponible en la espiritualidad Yoruba Ifa que puede usarse para eliminar energías tóxicas y cualquier tipo de maldad del cuerpo. Uno de los Akose Ifa que se puede utilizar para este propósito se deriva de Odu Ifa Ogbe Irete. Para que un Awó prepare este Akose, necesitará:
Imi Ojo pupa (azufre amarillo)
Booni
Kanhun Bilala (Trona)
Preparación
Pulverizará los tres elementos antes mencionados en polvo fino. Los molerá de manera diferente y luego los mezclará. Luego lo usará para imprimir Odu Ifa Ogbe Irete así:
Yo yo
Yo yo
II I
Yo yo
Luego cantará el siguiente encantamiento de Ifa en él de esta manera:
Gberukale ni oruko ti a n pe Ifa
Ifa ko wa gbami kale lowo omo araaye
Ibanba ni oruko ti a n pe Odu
Odu ko wa gbami kale lowo Ogun omo araye
Alebijade ni Oruko ti a n pe Esu Odara
Esu odara ki o wa lo le gbogbo ibi ti o ba wa lara lagbaja (a o daruko eni na) kuro
Ki o fi ire ropo re
Booni ki lele ki o ma yo omo
Kahun ki lele le ki o ma le o ma dide
Ki lagbaja (a o daruko eni na) ki n dide
Ki o dide ki o ma lowo
Ki o dide ki o ma laya
Ki o dide ki o ma bimon
Ki o dide ki o ma ni Ire gbogbo
Tio run bay o loke
Gbogbo omo araye ni n ri
Ogbe comió ki o tari gbogbo Ibi ara lagbaja (a o daruko eni na) jade
Traducción
Quien libera al esclavo es el nombre de Ifá
Ifa ven y libérame de las manos de los males
Ibanba es el nombre que llamamos Odu
Odu ven y sálvame de los males
Quien ahuyenta a los espíritus malignos es el nombre de Esu Odara.
Esu Odara elimina todo el mal en mi cuerpo y lo reemplaza con los buenos
No importa el nivel de debilidad de Booni
El todavía producirá semillas
No importa el nivel de debilidad de kahun
El aun se parara
Deje ---- (mencionará el nombre del posible usuario)
Él / ella debe ponerse de pie y tener dinero
Él / ella debe ponerse de pie y tener cónyuge
Él / ella debe ponerse de pie y tener hijos
Él / ella debe ponerse de pie y tener todas las cosas buenas de la vida.
Si el sol se pone en el cielo
Está viendo por todos
Ogbe Irete expulsa todos los males del cuerpo de --- (mencionarás el nombre del posible usuario).
Uso
Dividirá la preparación en seis partes iguales. La persona en cuestión lo tomará con agua durante seis días.
Copyright: Babalawo Pele Obasa Obanifa, teléfono y contacto de WhatsApp: +2348166343145, ubicación Ile Ife osun state Nigeria.
AVISO IMPORTANTE: en lo que respecta al artículo anterior, todos los derechos reservados, ninguna parte de este artículo puede reproducirse o duplicarse de ninguna forma ni por ningún medio, electrónico o mecánico, incluyendo fotocopias y grabaciones, o por cualquier sistema de almacenamiento o recuperación de información sin permiso previo por escrito del titular de los derechos de autor y del autor Babalawo Obanifa, hacerlo se considera ilegal y tendrá consecuencias legales

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IFA CHANTS E CHARMES PARA VARIAR / EXPELIR TOXINAS / ESCURIDÃO E MAL DO CORPO POR BABALAWO OBANIFA - Documentários extremos de Obanifa

Babalawo Obanifa, através deste documento de trabalho, documentará um dos Akose Ifa (remédios / encantos Ifa) disponíveis na espiritualidade iorubá Ifá que pode ser usada para remover energias tóxicas e qualquer tipo de mal do corpo. Um dos Akose Ifa que pode ser usado para esse fim é derivado de Odu Ifa Ogbe Irete. Para um Awo preparar este Akose, ele precisará de:
Crisálidas Imi Ojo (enxofre amarelo)
Booni
Kanhun Bilala (Trona)
Preparação
Você pulverizará os três itens acima mencionados em pó fino. Você os triturará de maneira diferente e depois os misturará. Você o usará para imprimir Odu Ifa Ogbe Irete assim:
Eu eu
Eu eu
II I
Eu eu
Você então cantará o seguinte encantamento Ifa:
Gberukale ni oruko ti a n pe Ifa
Ifa ko wa gbami couve lowo omo araaye
Ibanba oruko ti a n pe Odu
Odu ko wa gbami couve lowo Ogun omo araye
Alebijade no Oruko ti e no Esu Odara
Esu odara ki ou wa lo le gbogbo ibi ti ba wa lara lagbaja (a ou daruko eni na) kuro
Ki o fiire fogo
Booni ki lele ki o ma yo omo
Kahun ki lele le ki o ma le o ma dide
Ki lagbaja (a daruko eni na) ki nide
Ki oide ki o ma lowo
Ki oide ki o ma laya
Ki oide ki o ma bimon
Ki oide ki o ma ni Ire gbogbo
Tio run bay o loke
Gbogbo omo araye ni n ri
Ogbe comeu ki ou tari gbogbo Ibi ara lagbaja (a ou daruko eni na) jade
Tradução
Quem libertar o escravo é o nome de Ifá
Ifa vem e me liberta das mãos dos males
Ibanba é o nome que chamamos de Odu
Odu venha e me salve dos males
Quem afasta os maus espíritos é o nome Esu Odara
Esu Odara remove todo o mal do meu corpo e substitui-o pelos bons
Não importa o nível de fraqueza de Booni
Ele ainda vai produzir sementes
Não importa o nível de fraqueza do kahun
Ele ainda vai se levantar
Deixe ---- (você mencionará o nome do usuário em potencial)
Ele / ela deve se levantar e ter dinheiro
Ele / ela deve se levantar e ter cônjuge
Ele / ela deve se levantar e ter filhos
Ele / ela deve se levantar e ter todas as coisas boas da vida
Se o sol se pôs no céu
Está vendo por todo mundo
Ogbe Irete elimine todos os males do corpo de --- (você mencionou o nome do usuário em potencial).
Uso
Você dividirá a preparação em seis partes iguais. A pessoa em questão irá tomá-lo com água por seis dias.
Direitos autorais: Babalawo Pele Obasa Obanifa, telefone e whatsapp: +2348166343145, local Ile Ife osun state Nigeria.
AVISO IMPORTANTE: Com relação ao artigo acima, todos os direitos reservados, nenhuma parte deste artigo pode ser reproduzida ou duplicada de qualquer forma ou por qualquer meio, eletrônico ou mecânico, incluindo fotocópia e gravação ou por qualquer sistema de armazenamento ou recuperação de informações sem permissão prévia por escrito do detentor dos direitos autorais e do autor Babalawo Obanifa, fazê-lo é considerado ilegal e atrairá conseqüências legais

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IFA CHANTS ET CHARMES POUR BALAYER / EXPULSER LES TOXINES / L'OBSCURITÉ ET LE MAL DU CORPS PAR BABALAWO OBANIFA -Obanifa extreme documentaries

Babalawo Obanifa rédigera au moyen de ce document de travail l'un des Akose Ifa (médicaments / charmes Ifa) disponibles dans la spiritualité Yoruba Ifa qui peuvent être utilisés pour éliminer les énergies toxiques et tout type de mal du corps. L'un des Akose Ifa qui peut être utilisé à cette fin est dérivé de Odu Ifa Ogbe Irete. Pour qu'un Awo prépare cet Akose, il aura besoin de:
Nymphe Imi Ojo (soufre jaune)
Booni
Kanhun Bilala (Trona)
Préparation
Vous allez pulvériser les trois articles susmentionnés en poudre fine. Vous les broyerez différemment, puis les mélangerez ensemble. Vous l'utiliserez ensuite pour imprimer ainsi Odu Ifa Ogbe Irete:
Je je
Je je
II I
Je je
Vous chanterez alors l'incantation Ifa suivante dessus:
Gberukale ni oruko ti a n pe Ifa
Ifa ko wa gbami kale lowo omo araaye
Ibanba ni oruko ti a n pe Odu
Odu ko wa gbami kale lowo Ogun omo araye
Alebijade ni Oruko ti a n pe Esu Odara
Esu odara ki o wa lo le gbogbo ibi ti o ba wa lara lagbaja (a o daruko eni na) kuro
Ki o fi ire ropo re
Booni ki lele ki o ma yo omo
Kahun ki lele le ki o ma le o ma dide
Ki lagbaja (a o daruko eni na) ki n dide
Ki o dide ki o ma lowo
Ki o dide ki o ma laya
Ki o dide ki o ma bimon
Ki o dide ki o ma ni Ire gbogbo
Tio run bay o loke
Gbogbo omo araye ni n ri
Ogbe mangeait ki o tari gbogbo Ibi ara lagbaja (a o daruko eni na) jade
Traduction
Celui qui libère l'esclave est le nom d'Ifa
Si je viens me libérer des mains du mal
Ibanba est le nom que nous appelons Odu
Odu viens me sauver des maux
Celui qui chasse les mauvais esprits s'appelle Esu Odara
Esu Odara enlève tout le mal dans mon corps et le remplace par de bons
Peu importe le niveau de faiblesse de Booni
Il produira toujours des graines
Peu importe le niveau de faiblesse de kahun
Il se lèvera toujours
Soit ---- (vous mentionnerez le nom de l'utilisateur potentiel)
Il / elle doit se lever et avoir de l'argent
Il doit se lever et avoir un conjoint
Il / elle doit se lever et avoir des enfants
Il / elle doit se lever et avoir toutes les bonnes choses de la vie
Si le soleil se couche dans le ciel
C'est voir par tout le monde
Ogbe Irete repousse tous les maux dans le corps de --- (vous mentionnerez le nom de l'utilisateur potentiel).
Usage
Vous diviserez la préparation en six parties égales. La personne en question le prendra avec de l'eau pendant six jours.
Copyright: Babalawo Pele Obasa Obanifa, contact par téléphone et WhatsApp: +2348166343145, emplacement Ile Ife, état d'osun, Nigeria.
AVIS IMPORTANT: En ce qui concerne l'article ci-dessus, tous droits réservés, aucune partie de cet article ne peut être reproduite ou dupliquée sous quelque forme ou par quelque moyen que ce soit, électronique ou mécanique, y compris la photocopie et l'enregistrement ou par tout système de stockage ou de récupération d'informations sans autorisation écrite préalable du titulaire du droit d'auteur et de l'auteur Babalawo Obanifa, le faire est considéré comme illégal et entraînera des conséquences juridiques

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IFA CHANTS UND CHARMS TOXINS / DARKNESS UND EVIL OF THE BODY BY BABALAWO OBANIFA -Obanifa extreme Dokumentarfilme auszutreiben

Babalawo Obanifa wird durch das Medium dieser Arbeit eines der in Yoruba Ifa verfügbaren Akose Ifa (Ifa-Medizin / Charms) der Spiritualität dokumentieren, das verwendet werden kann, um giftige Energien und jede Art von Übel aus dem Körper zu entfernen. Einer der Akose Ifa, der für diesen Zweck verwendet werden kann, stammt von Odu Ifa Ogbe Irete. Damit ein Awo diese Akose vorbereiten kann, benötigt er:
Imi Ojo Puppe (gelber Schwefel)
Booni
Kanhun Bilala (Trona)
Vorbereitung
Sie pulverisieren die drei oben genannten Gegenstände zu feinem Pulver. Sie werden sie anders mahlen und dann miteinander mischen. Sie werden es dann verwenden, um Odu Ifa Ogbe Irete folgendermaßen zu bedrucken:
Ich ich
Ich ich
II ich
Ich ich
Sie werden dann die folgende Ifa-Beschwörung auf diese Weise singen:
Gberukale ni oruko ti n pe Ifa
Ifa ko wa gbami Grünkohl lowo omo araaye
Ibanba ni oruko ti n pe Odu
Odu ko wa gbami kale lowo Ogun omo araye
Alebijade ni Oruko ti und Pe Esu Odara
Es ist ein Glücksspiel und es ist ein Glücksspiel (a o daruko eni na) kuro
Ki o fi ire ropo re
Booni ki lele ki o ma yo omo
Kahun ki lele le ki o ma le o ma dide
Ki lagbaja (ein Daruko eni na) ki n dide
Ki o dide ki o ma lowo
Ki o dide ki o ma laya
Ki o dide ki o ma bimon
Ki o dide ki o ma ni Ire gbogbo
Tio run bay o loke
Gbogbo omo araye ni n ri
Ogbe aß Ki O Tari Gbogbo Ibi Ara Lagbaja (eine O Daruko Eni Na) Jade
Übersetzung
Einer, der den Sklaven befreit, heißt Ifa
Ifa komm und befreie mich von den Händen des Bösen
Ibanba ist der Name, den wir Odu nennen
Odu komm und rette mich vor dem Bösen
Einer, der böse Geister vertreibt, ist der Name Esu Odara
Esu Odara entferne alles Böse in meinem Körper und ersetze es durch gute
Egal wie schwach Booni ist
Er wird noch Samen produzieren
Egal wie schwach Kahun ist
Er wird immer noch aufstehen
Lassen Sie ---- (Sie werden den Namen des potenziellen Benutzers erwähnen)
Er / sie sollte aufstehen und Geld haben
Er / sie sollte aufstehen und einen Ehepartner haben
Er / sie sollte aufstehen und Kinder haben
Er / sie sollte aufstehen und alle guten Dinge des Lebens haben
Wenn die Sonne unterging
Es wird von allen gesehen
Ogbe Irete verdrängt alle Übel im Körper von --- (Sie werden den Namen des potenziellen Benutzers erwähnen).
Verwendung
Sie teilen die Vorbereitung in sechs gleiche Teile. Die betreffende Person wird es sechs Tage lang mit Wasser einnehmen.
Copyright: Babalawo Pele Obasa Obanifa, Telefon- und WhatsApp-Kontakt: +2348166343145, Standort Ile Ife Osun, Bundesstaat Nigeria.
WICHTIGER HINWEIS: In Bezug auf den obigen Artikel, alle Rechte vorbehalten, darf kein Teil dieses Artikels in irgendeiner Form oder auf irgendeine Weise, elektronisch oder mechanisch, einschließlich Fotokopieren und Aufzeichnen, oder durch ein Informationsspeicherungs- oder -abrufsystem ohne vorherige schriftliche Genehmigung reproduziert oder vervielfältigt werden Dies gilt als rechtswidrig und zieht rechtliche Konsequenzen nach sich

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IFA ИЗМЕНИТ И ОБЯЗАТЕЛЬСТВА, ЧТОБЫ ВЫКЛЮЧИТЬ / ВЫРАЗИТЬ ТОКСИНЫ / ТЯЖЕЛУЮ ЗЛОУ ИЗ ТЕЛА БАБАЛАВО ОБАНИФА -Обанифа экстремальные документальные фильмы

Посредством этой работы Бабалаво Обанифа получит один из Акосэ Ифа (лекарство Ифа), доступный в Йоруба Ифа, который можно использовать для удаления токсических энергий и любого вида зла из тела. Одно из акосских ифа, которое можно использовать для этой цели, происходит от Odu Ifa Ogbe Irete. Для Awo, чтобы подготовить этот Akose. Ему потребуется:
Imi Ojo Pupa (Желтая Сера)
Booni
Канхун Билала (Трона)
подготовка
Вы размельчите три вышеупомянутых элемента в мелкий порошок. Вы будете измельчать их по-разному, а затем смешивать их вместе. Затем вы будете использовать его для впечатывания Odu Ifa Ogbe Irete таким образом:
I I
I I
II I
I I
Затем вы будете повторять на нем следующее заклинание Ифа:
Gberukale ni oruko ti n pe Ifa
Ифа ко ва Гбами Кале Лоу Ло Омо Араай
Ибанба ни оруко ти ан пэ оду
Оду ко ва гбами кале лоу огун омо арайе
Алебияде ни Оруко ти н пэ Эсу Одара
Esu odara ki o wa lo le gbogbo ibi ti o ba wa lara lagbaja (о даруко ени на) куро
Ki o fi ire ropo re
Booni ki lele ki o ma yo omo
Kahun ki lele le ko ma le oide
Ки Лагбая (о даруко ени на) ки ниде
Ки о диди ки о ма лоу
Ки о диди ки о лай
Ки о диде ки о бимон
Ki o dide ki o maii Ire gbogbo
Tio Run Bay Loke
Gbogbo omo araye ni n ri
Огбе ели ки о тари гбогбо иби ара лагбаджа (о даруко ени на) джейд
Перевод
Того, кто освобождает раба, зовут Ифа
Ифа пришла и освободила меня от рук зла
Ibanba это имя, которое мы называем Odu
Оду, приди и спаси меня от зла
Того, кто прогоняет злых духов, зовут Эсу Одара
Эсу Одара удали все зло из моего тела и замени его добрыми
Независимо от уровня слабости Booni
Он все еще будет производить семена
Независимо от уровня слабости Кахуна
Он все равно встанет
Пусть ---- (назовите имя предполагаемого пользователя)
Он / она должен встать и иметь деньги
Он / она должен встать и иметь супруга
Он / она должен встать и иметь детей
Он / она должен встать и иметь все хорошее в жизни
Если солнце садится в небо
Это видят все
Огбе Ирете вытолкнул все зло в теле --- (вы упомянули имя предполагаемого пользователя).
использование
Вы разделите препарат на шесть равных частей. Человек, о котором идет речь, будет принимать его с водой в течение шести дней.
Авторское право: Babalawo Pele Obasa Obanifa, телефон и контакт WhatsApp: +2348166343145, местоположение Ile Ife osun штат Нигерия.
ВАЖНОЕ УВЕДОМЛЕНИЕ. Что касается статьи выше, все права защищены, ни одна часть этой статьи не может быть воспроизведена или воспроизведена в любой форме или любым способом, электронным или механическим, включая фотокопирование и запись, или любой системой хранения или поиска информации без предварительного письменного разрешения. от правообладателя и автора Babalawo Obanifa, это считается незаконным и влечет за собой юридические последствия

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IFA改变和挫败巴巴拉沃·奥巴尼法（BABALAWO OBANIFA）-Obanifa极限纪录片

巴巴洛沃·奥巴尼法（Babalawo Obanifa）将通过本工作文件，在约鲁巴·伊法（Yoruba Ifa）灵性中获得一种可利用的阿科斯·伊法（Ifa药物/护身符），该灵性可用于从体内清除有毒能量和任何形式的邪恶。 可以用于此目的的Akose Ifa之一来自OduIfa Ogbe Irete。 为了让Awo准备这款Akose，他需要：
Imi Ojo pa（黄色硫）
布尼
坎恩·比拉拉（Trona）
制备
您将上述三个项目粉碎成细粉。 您将以不同的方式研磨它们，然后将它们混合在一起。 然后，您将使用它来刻印Odu Ifa Ogbe Irete，从而：
我
我
二
我
然后，您将在其上吟诵以下Ifa咒语：
异国情调
Ifa ko wa gbami羽衣甘蓝lowo omo araaye
伊万巴尼奥鲁科·蒂安佩·奥杜
Odu ko wa gbami羽衣甘蓝Lowo Ogun omo araye
亚历山大·奥鲁科·蒂娜·佩·埃苏·奥达拉
Esu odara ki o wa lo le gbogbo ibi ti o ba wa lara lagbaja（a o daruko eni na）kuro
基奥菲尔·罗普雷
Booni ki lele ki o ma yo omo
Kahun ki lele le ki o ma le o ma dide
Ki.lagbaja（a o daruko eni na）ki n dide
Ki o o dide ki o ma lowo
Ki o dide ki o malaya
Ki o dide ki o ma bimon
Ki o dide ki o ma ni Ire gbogbo
提奥·奔湾
Gbogbo omo araye ni nri
Ogbe ate ki o tari gbogbo Ibi ara lagbaja（a o daruko eni na）玉
翻译
解放奴隶的人是伊法的名字
Ifa来把我从邪恶的手中解放出来
伊班巴（Ibanba）是我们称为Odu的名字
奥杜来救我脱离邪恶
赶走恶魔的人是Esu Odara
Esu Odara清除了我体内的所有邪恶，并用善良的邪恶替代了它
无论Booni的弱点程度如何
他仍然会产生种子
不管卡洪的弱点水平
他仍然会站起来
让----（您将提及潜在用户的名称）
他/她应该站起来并有钱
他/她应该站起来并有配偶
他/她应该站起来生孩子
他/她应该站起来，拥有生活中所有的美好事物
如果太阳落在天空
大家都在看
奥格比·埃雷特（Ogbe Irete）消除了---（您将提到准用户的名字）身上的所有弊端。
用法
您将准备工作分为六个相等的部分。 有问题的人将用水服用六天。
版权：Babalawo Pele Obasa Obanifa，电话和whatsapp联系人：+2348166343145，位于尼日利亚Ile Ife osun省。
重要声明：关于以上文章，保留所有权利，未经事先书面许可，不得以任何形式或通过任何方式（包括影印和录制的电子或机械手段）或通过任何信息存储或检索系统复制或复制本文的任何部分 版权持有人和作者Babalawo Obanifa的行为被认为是非法的，并将引起法律后果

ऊपर दिए गए वेदियो पर क्लिक करके देखें और डाउनलोड करें [संगीत और वीडियो] चिकना जी - उत्तर मेरी प्रार्थना
IFA चैनल और चार्ट्स को SWUTP OUT / EXPEL TOXINS / DARKNESS और EVIL से BABALAWO OBANIFA -Obanifa चरम वृत्तचित्रों द्वारा प्राप्त

बाबलावो ओबनिफा इस काम के दस्तावेज़ के माध्यम से योरूबा इफ़ा आध्यात्मिकता में उपलब्ध एको इफ़ा (इफ़ा औषधि / आकर्षण) में से एक का उपयोग करेगा जो कि शरीर से विषाक्त ऊर्जा और किसी भी प्रकार की बुराई को दूर करने के लिए इस्तेमाल किया जा सकता है। इस उद्देश्य के लिए इस्तेमाल किया जा सकता है कि एक Akose Ifa Odu Ifa Ogbe Irete से ली गई है। Awo के लिए इस Akose को तैयार करने के लिए। उन्हें आवश्यकता होगी:
इमी ओजो प्यूपा (पीला सल्फर)
Booni
कान्हुन बिलाला (ट्रोन)
तैयारी
आप तीन उपरोक्त वस्तुओं को बारीक पाउडर में बदल देंगे। आप उन्हें अलग तरह से पीसेंगे और फिर उन्हें एक साथ मिलाएंगे। फिर आप इसका उपयोग ओडू इवा ओगबे इरेट को छापने के लिए करेंगे:
मुझे लगता है मैं
मुझे लगता है मैं
द्वितीय मैं
मुझे लगता है मैं
फिर आप इस पर निम्न इया अवतरण का जाप करेंगे:
गेरुकाले नी ओरुको टी ए एन पे इफ़ा
इफको को गबामी कल लोव ओमो अरै
इबानबा नी ओरुको टी ए एन पे ओडु
ओडु को वा गबामी कली लोउ ओगुन ओमो अरै
एलेबीजादे नी ओरुको टी ए एन पे एसू ओडारा
Esu odara ki o wa lo gbogbo ibi ti o ba वा लारा लगबजा (a o daruko eni na) kuro
की ओ फिर इरे रोपो रे
बूनि की लीले की ओ मा यो ओम
कहुँ लेले ले के ओ माँ ओ मैदे
की लग्बाजा (एक ओ दारुको एनी ना) की ना डाइड
Ki o dide ki o ma lowo
Ki o dide ki o ma Laya
की ओ दिदे की ओ मा बिमान
Ki o dide ki o ma n n n गिवू ग्बोगबो
तियो रन बे ओ लोके
गबोगो ओमो अरै नी नी री
ओगबे ने की ओ तेरी गब्बो इबी अर लगबजा (एक ओ दारुको एनी ना) जेड
अनुवाद
जो गुलाम को आज़ाद करता है, वह इफ़ा का नाम है
इया आओ और मुझे बुराइयों के हाथों से मुक्त करो
इबानबा वह नाम है जिसे हम ओडु कहते हैं
ओडु आओ और मुझे बुराइयों से बचाओ
बुरी आत्माओं का पीछा करने वाले का नाम एसू ओडारा है
ऐसु ओडारा ने मेरे शरीर की सभी बुराईयों को दूर कर दिया और इसे अच्छे लोगों के साथ बदल दिया
कोई बात नहीं बूनी की कमजोरी का स्तर
वह अभी भी बीज पैदा करेगा
कोई बात नहीं कहुन की कमजोरी का स्तर
वह फिर भी खड़ा रहेगा
लेट ---- (आप संभावित उपयोगकर्ता के नाम का उल्लेख करेंगे)
उसे / उसे खड़ा होना चाहिए और पैसा चाहिए
उसे जीवनसाथी के रूप में खड़ा होना चाहिए
उसे / उसके बच्चों को खड़ा होना चाहिए
उसे जीवन के सभी अच्छे काम करने चाहिए
अगर आसमान में सूरज अस्त हो जाए
इसे हर कोई देख रहा है
Ogbe Irete --- के शरीर में सभी बुराइयों को बाहर धकेलता है (आप संभावित उपयोगकर्ता के नाम का उल्लेख करेंगे)।
प्रयोग
आप तैयारी को छह समान भागों में विभाजित करेंगे। विचाराधीन व्यक्ति इसे छह दिनों के लिए पानी के साथ ले जाएगा।
कॉपीराइट: बबालावो पेले ओबासा ओबनिफा, फोन और व्हाट्सएप संपर्क: 13:48166343145, स्थान इले इफ ओसुन राज्य नाइजीरिया।
महत्वपूर्ण सूचना: जैसा कि ऊपर दिए गए लेख के अनुसार, सभी अधिकार सुरक्षित हैं, इस लेख का कोई भी भाग किसी भी रूप में या किसी भी तरह से इलेक्ट्रॉनिक या मैकेनिकल द्वारा फोटोकॉपी और रिकॉर्डिंग या किसी भी जानकारी के भंडारण या पुनर्प्राप्ति प्रणाली से पूर्व लिखित अनुमति के बिना दोबारा तैयार या नकल नहीं किया जा सकता है। कॉपीराइट धारक और लेखक बबालावो ओबनिफा से, ऐसा करना गैरकानूनी माना जाता है और कानूनी परिणाम को आकर्षित करेगा

انقر على الفيديو أعلاه لمشاهدة وتحميل [موسيقى وفيديو] Sleekee Gee - Answer My Prayer
IFA CHANTS and CHARMS to CHEEP OUT / EXPLINING TOXINS / DARNNESS AND FOR THE FOR OF BODY by BABALAWO OBANIFA- الأفلام الوثائقية المتطرفة

سوف يقوم Babalawo Obanifa من خلال وثيقة هذا العمل بتوثيق واحدة من Akose Ifa (الطب / السحر) في Yoruba Ifa الروحانية التي يمكن استخدامها لإزالة الطاقات السامة وأي نوع من الشر من الجسم. واحد من Akose Ifa التي يمكن استخدامها لهذا الغرض مشتق من Odu Ifa Ogbe Irete. ل Awo لإعداد هذا Akose. سوف تحتاج إلى:
إيمي أوجو بوبا (الكبريت الأصفر)
Booni
كانهون بيلالا (ترونا)
تجهيز
سوف تسحق العناصر الثلاثة المذكورة أعلاه إلى مسحوق ناعم. سوف تطحنهم بشكل مختلف ثم تخلطهم معًا. ستستخدمها بعد ذلك لتطبع Odu Ifa Ogbe Irete وبالتالي:
I I
I I
II I
I I
ستقوم بعد ذلك بترديد تعبير Ifa التالي عليه:
Gberukale ni oruko ti a n pe Ifa
Ifa ko wa gbami kale lowo omo araaye
Ibanba ni oruko ti a n pe Odu
Odu ko wa gbami kale lowo Ogun omo araye
Alebijade ni Oruko ti a n pe Esu Odara
Esu odara ki o wa lo le gbogbo ibi ti o ba wa lara lagbaja (a o daruko eni na) kuro
Ki o fi ire ropo re
Booni ki lele ki o ma yo omo
Kahun ki lele le ki o ma le o ma dide
Ki lagbaja (a o daruko eni na) ki n dide
Ki o dide ki o ma lowo
Ki o dide ki o ma laya
كي يا dide كي يا ما بيمون
Ki o dide ki o ma ni Ire gbogbo
تيو تشغيل خليج يا الحظ
Gbogbo omo araye ni n ri
Ogbe ate ki o tari gbogbo Ibi ara lagbaja (a o daruko eni na) jade
ترجمة
من حرر العبد هو اسم إيفا
إيفا تعالي وتحررني من أيدي الشرور
Ibanba هو الاسم الذي نسميه Odu
اودو تعال وانقذني من الشرور
الشخص الذي يطارد الأرواح الشريرة هو اسم عيسو أودارا
Esu Odara أزل كل الشرور في جسدي واستبدله بأخرى جيدة
بغض النظر عن مستوى ضعف Booni
وقال انه سوف لا يزال إنتاج البذور
بغض النظر عن مستوى ضعف kahun
وقال انه لا يزال يقف
اسمح ---- (ستذكر اسم المستخدم المحتمل)
هو / هي يجب أن تقف وتمتلك المال
هو / هي يجب أن تقف وتزوج
هو / هي يجب أن تقف وتنجب أطفالًا
هو / هي يجب أن تقف وتحتفظ بكل الأشياء الجيدة في الحياة
إذا غروب الشمس في السماء
إنه يرى من قبل الجميع
Ogbe Irete طرد كل الشرور في جسم --- (ستذكر اسم المستخدم المحتمل).
استعمال
سوف تقسم التحضير إلى ستة أجزاء متساوية. الشخص المعني سوف يأخذها بالماء لمدة ستة أيام.
حقوق الطبع والنشر: Babalawo Pele Obasa Obanifa ، الهاتف واتس اب الاتصال: +2348166343145 ، موقع Ile Ife osun ولاية نيجيريا.
إشعار هام: فيما يتعلق بالمادة أعلاه ، جميع الحقوق محفوظة ، لا يجوز إعادة إنتاج أو نسخ أي جزء من هذه المادة بأي شكل أو بأي وسيلة ، سواء كانت إلكترونية أو ميكانيكية ، بما في ذلك التصوير والتسجيل أو أي نظام لتخزين المعلومات أو استرجاعها دون إذن كتابي مسبق من صاحب حقوق الطبع والنشر والمؤلف Babalawo Obanifa ، فإن القيام بذلك يعتبر غير قانوني وسيؤدي إلى نتيجة قانونية
"Santeria" redirects here. For the Sublime song, see Santeria (song). For the Marracash and Guè Pequeno album, see Santeria (album).
Santería, also known as Regla de Ocha, La Regla de Ifá,[1][2] or Lucumí, is an Afro-American religion of Yoruba origin that developed in Cuba among West African descendants. Santería is a Spanish word that means the "worship of saints". Santería is influenced by and syncretized with Roman Catholicism. Its sacred language is the Lucumí language, a remnant of Yoruba language composed of a lexicon of words and short phrases that is used in rituals but no longer spoken as a vernacular and mostly not understood by practitioners.
Santería
A Santería ceremony known as Cajón de Muertos. Havana, Cuba, 2011.
Type
Syncretic
Classification
Afro-Cuban
Theology
Revised Yoruba religion
Associations
Church of Lukumi Babalu Aye
Other Casa de Santos
Origin
Slave era
Cuba
Members
22,000 (United States
ItSantería is a system of beliefs that merges aspects of Yoruba religion brought to the New World by enslaved Yoruba people along with Christianity and the religions of the indigenous peoples of the Americas in addition to Cuban Spiritism which developed from Allen Kardec Spiritism.[2] The Yoruba people carried with them various religious customs, including a trance and divination system for communicating with their ancestors and deities, animal sacrifice, and sacred drumming and dance.[3][4] The need to preserve their traditions and belief systems in a hostile cultural environment prompted enslaved Africans of various ethnic groups in Cuba, starting from as early as 1515, to merge their customs with aspects of Roman Catholicism.[4]
This religious tradition evolved into what is now recognized as Santería.
The colonial period from the standpoint of enslaved African people can be defined as a time of perseverance. Their world quickly changed. Tribal kings and their families, politicians, business and community leaders all were enslaved and taken to a foreign region of the world. Religious leaders, their relatives and their followers were no longer free people to worship as they saw fit. Colonial laws criminalized their religion. They were forced to become baptized and worship a god their ancestors had not known who was surrounded by a pantheon of saints. The early concerns during this period seem to have necessitated a need for individual survival under harsh plantation conditions. A sense of hope was sustaining the internal essence of what today is called Santería, a misnomer (and former pejorative) for the Cuban expression of the Orisa faith. In the heart of their homeland, the Yoruba people had (and still have) a complex political and social order. They were a sedentary hoe farming cultural group with specialized labor. Their religion, based on the worship of nature, was renamed and documented by their slave owners. Santería, a pejorative term that characterizes deviant Catholic forms of worshiping saints, has become a common name for the religion. The term santero(a) is used to describe a priest or priestess replacing the traditional term Olorisha as an extension of the deities. The orishas became known as the saints in image of the Catholic pantheon.
— Ernesto Pichardo, CLBA, Santería in Contemporary Cuba: The individual life and condition of the priesthood
Haga clic en el Vedio de arriba para ver y descargar [Música y video] Sleekee Gee - Answer My Prayer
IFA CHANTS Y CHARMS PARA BARRER / EXPELIR TOXINAS / OSCURIDAD Y MALDAD DEL CUERPO POR BABALAWO OBANIFA -Obanifa documentales extremos

Babalawo Obanifa documentará a través de este trabajo uno de los Akose Ifa (Medicina / Encantos Ifa) disponible en la espiritualidad Yoruba Ifa que puede usarse para eliminar energías tóxicas y cualquier tipo de maldad del cuerpo. Uno de los Akose Ifa que se puede utilizar para este propósito se deriva de Odu Ifa Ogbe Irete. Para que un Awó prepare este Akose, necesitará:
Imi Ojo pupa (azufre amarillo)
Booni
Kanhun Bilala (Trona)
Preparación
Pulverizará los tres elementos antes mencionados en polvo fino. Los molerá de manera diferente y luego los mezclará. Luego lo usará para imprimir Odu Ifa Ogbe Irete así:
Yo yo
Yo yo
II I
Yo yo
Luego cantará el siguiente encantamiento de Ifa en él de esta manera:
Gberukale ni oruko ti a n pe Ifa
Ifa ko wa gbami kale lowo omo araaye
Ibanba ni oruko ti a n pe Odu
Odu ko wa gbami kale lowo Ogun omo araye
Alebijade ni Oruko ti a n pe Esu Odara
Esu odara ki o wa lo le gbogbo ibi ti o ba wa lara lagbaja (a o daruko eni na) kuro
Ki o fi ire ropo re
Booni ki lele ki o ma yo omo
Kahun ki lele le ki o ma le o ma dide
Ki lagbaja (a o daruko eni na) ki n dide
Ki o dide ki o ma lowo
Ki o dide ki o ma laya
Ki o dide ki o ma bimon
Ki o dide ki o ma ni Ire gbogbo
Tio run bay o loke
Gbogbo omo araye ni n ri
Ogbe comió ki o tari gbogbo Ibi ara lagbaja (a o daruko eni na) jade
Traducción
Quien libera al esclavo es el nombre de Ifá
Ifa ven y libérame de las manos de los males
Ibanba es el nombre que llamamos Odu
Odu ven y sálvame de los males
Quien ahuyenta a los espíritus malignos es el nombre de Esu Odara.
Esu Odara elimina todo el mal en mi cuerpo y lo reemplaza con los buenos
No importa el nivel de debilidad de Booni
El todavía producirá semillas
No importa el nivel de debilidad de kahun
El aun se parara
Deje ---- (mencionará el nombre del posible usuario)
Él / ella debe ponerse de pie y tener dinero
Él / ella debe ponerse de pie y tener cónyuge
Él / ella debe ponerse de pie y tener hijos
Él / ella debe ponerse de pie y tener todas las cosas buenas de la vida.
Si el sol se pone en el cielo
Está viendo por todos
Ogbe Irete expulsa todos los males del cuerpo de --- (mencionarás el nombre del posible usuario).
Uso
Dividirá la preparación en seis partes iguales. La persona en cuestión lo tomará con agua durante seis días.
Copyright: Babalawo Pele Obasa Obanifa, teléfono y contacto de WhatsApp: +2348166343145, ubicación Ile Ife osun state Nigeria.
AVISO IMPORTANTE: en lo que respecta al artículo anterior, todos los derechos reservados, ninguna parte de este artículo puede reproducirse o duplicarse de ninguna forma ni por ningún medio, electrónico o mecánico, incluyendo fotocopias y grabaciones, o por cualquier sistema de almacenamiento o recuperación de información sin permiso previo por escrito del titular de los derechos de autor y del autor Babalawo Obanifa, hacerlo se considera ilegal y tendrá consecuencias legales

Clique no Vedio acima para assistir e baixar [Música e Vídeo] Sleekee Gee - Answer My Prayer
IFA CHANTS E CHARMES PARA VARIAR / EXPELIR TOXINAS / ESCURIDÃO E MAL DO CORPO POR BABALAWO OBANIFA - Documentários extremos de Obanifa

Babalawo Obanifa, através deste documento de trabalho, documentará um dos Akose Ifa (remédios / encantos Ifa) disponíveis na espiritualidade iorubá Ifá que pode ser usada para remover energias tóxicas e qualquer tipo de mal do corpo. Um dos Akose Ifa que pode ser usado para esse fim é derivado de Odu Ifa Ogbe Irete. Para um Awo preparar este Akose, ele precisará de:
Crisálidas Imi Ojo (enxofre amarelo)
Booni
Kanhun Bilala (Trona)
Preparação
Você pulverizará os três itens acima mencionados em pó fino. Você os triturará de maneira diferente e depois os misturará. Você o usará para imprimir Odu Ifa Ogbe Irete assim:
Eu eu
Eu eu
II I
Eu eu
Você então cantará o seguinte encantamento Ifa:
Gberukale ni oruko ti a n pe Ifa
Ifa ko wa gbami couve lowo omo araaye
Ibanba oruko ti a n pe Odu
Odu ko wa gbami couve lowo Ogun omo araye
Alebijade no Oruko ti e no Esu Odara
Esu odara ki ou wa lo le gbogbo ibi ti ba wa lara lagbaja (a ou daruko eni na) kuro
Ki o fiire fogo
Booni ki lele ki o ma yo omo
Kahun ki lele le ki o ma le o ma dide
Ki lagbaja (a daruko eni na) ki nide
Ki oide ki o ma lowo
Ki oide ki o ma laya
Ki oide ki o ma bimon
Ki oide ki o ma ni Ire gbogbo
Tio run bay o loke
Gbogbo omo araye ni n ri
Ogbe comeu ki ou tari gbogbo Ibi ara lagbaja (a ou daruko eni na) jade
Tradução
Quem libertar o escravo é o nome de Ifá
Ifa vem e me liberta das mãos dos males
Ibanba é o nome que chamamos de Odu
Odu venha e me salve dos males
Quem afasta os maus espíritos é o nome Esu Odara
Esu Odara remove todo o mal do meu corpo e substitui-o pelos bons
Não importa o nível de fraqueza de Booni
Ele ainda vai produzir sementes
Não importa o nível de fraqueza do kahun
Ele ainda vai se levantar
Deixe ---- (você mencionará o nome do usuário em potencial)
Ele / ela deve se levantar e ter dinheiro
Ele / ela deve se levantar e ter cônjuge
Ele / ela deve se levantar e ter filhos
Ele / ela deve se levantar e ter todas as coisas boas da vida
Se o sol se pôs no céu
Está vendo por todo mundo
Ogbe Irete elimine todos os males do corpo de --- (você mencionou o nome do usuário em potencial).
Uso
Você dividirá a preparação em seis partes iguais. A pessoa em questão irá tomá-lo com água por seis dias.
Direitos autorais: Babalawo Pele Obasa Obanifa, telefone e whatsapp: +2348166343145, local Ile Ife osun state Nigeria.
AVISO IMPORTANTE: Com relação ao artigo acima, todos os direitos reservados, nenhuma parte deste artigo pode ser reproduzida ou duplicada de qualquer forma ou por qualquer meio, eletrônico ou mecânico, incluindo fotocópia e gravação ou por qualquer sistema de armazenamento ou recuperação de informações sem permissão prévia por escrito do detentor dos direitos autorais e do autor Babalawo Obanifa, fazê-lo é considerado ilegal e atrairá conseqüências legais

Cliquez sur le Vedio ci-dessus pour regarder et télécharger [Musique et vidéo] Sleekee Gee - Answer My Prayer
IFA CHANTS ET CHARMES POUR BALAYER / EXPULSER LES TOXINES / L'OBSCURITÉ ET LE MAL DU CORPS PAR BABALAWO OBANIFA -Obanifa extreme documentaries

Babalawo Obanifa rédigera au moyen de ce document de travail l'un des Akose Ifa (médicaments / charmes Ifa) disponibles dans la spiritualité Yoruba Ifa qui peuvent être utilisés pour éliminer les énergies toxiques et tout type de mal du corps. L'un des Akose Ifa qui peut être utilisé à cette fin est dérivé de Odu Ifa Ogbe Irete. Pour qu'un Awo prépare cet Akose, il aura besoin de:
Nymphe Imi Ojo (soufre jaune)
Booni
Kanhun Bilala (Trona)
Préparation
Vous allez pulvériser les trois articles susmentionnés en poudre fine. Vous les broyerez différemment, puis les mélangerez ensemble. Vous l'utiliserez ensuite pour imprimer ainsi Odu Ifa Ogbe Irete:
Je je
Je je
II I
Je je
Vous chanterez alors l'incantation Ifa suivante dessus:
Gberukale ni oruko ti a n pe Ifa
Ifa ko wa gbami kale lowo omo araaye
Ibanba ni oruko ti a n pe Odu
Odu ko wa gbami kale lowo Ogun omo araye
Alebijade ni Oruko ti a n pe Esu Odara
Esu odara ki o wa lo le gbogbo ibi ti o ba wa lara lagbaja (a o daruko eni na) kuro
Ki o fi ire ropo re
Booni ki lele ki o ma yo omo
Kahun ki lele le ki o ma le o ma dide
Ki lagbaja (a o daruko eni na) ki n dide
Ki o dide ki o ma lowo
Ki o dide ki o ma laya
Ki o dide ki o ma bimon
Ki o dide ki o ma ni Ire gbogbo
Tio run bay o loke
Gbogbo omo araye ni n ri
Ogbe mangeait ki o tari gbogbo Ibi ara lagbaja (a o daruko eni na) jade
Traduction
Celui qui libère l'esclave est le nom d'Ifa
Si je viens me libérer des mains du mal
Ibanba est le nom que nous appelons Odu
Odu viens me sauver des maux
Celui qui chasse les mauvais esprits s'appelle Esu Odara
Esu Odara enlève tout le mal dans mon corps et le remplace par de bons
Peu importe le niveau de faiblesse de Booni
Il produira toujours des graines
Peu importe le niveau de faiblesse de kahun
Il se lèvera toujours
Soit ---- (vous mentionnerez le nom de l'utilisateur potentiel)
Il / elle doit se lever et avoir de l'argent
Il doit se lever et avoir un conjoint
Il / elle doit se lever et avoir des enfants
Il / elle doit se lever et avoir toutes les bonnes choses de la vie
Si le soleil se couche dans le ciel
C'est voir par tout le monde
Ogbe Irete repousse tous les maux dans le corps de --- (vous mentionnerez le nom de l'utilisateur potentiel).
Usage
Vous diviserez la préparation en six parties égales. La personne en question le prendra avec de l'eau pendant six jours.
Copyright: Babalawo Pele Obasa Obanifa, contact par téléphone et WhatsApp: +2348166343145, emplacement Ile Ife, état d'osun, Nigeria.
AVIS IMPORTANT: En ce qui concerne l'article ci-dessus, tous droits réservés, aucune partie de cet article ne peut être reproduite ou dupliquée sous quelque forme ou par quelque moyen que ce soit, électronique ou mécanique, y compris la photocopie et l'enregistrement ou par tout système de stockage ou de récupération d'informations sans autorisation écrite préalable du titulaire du droit d'auteur et de l'auteur Babalawo Obanifa, le faire est considéré comme illégal et entraînera des conséquences juridiques

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IFA CHANTS UND CHARMS TOXINS / DARKNESS UND EVIL OF THE BODY BY BABALAWO OBANIFA -Obanifa extreme Dokumentarfilme auszutreiben

Babalawo Obanifa wird durch das Medium dieser Arbeit eines der in Yoruba Ifa verfügbaren Akose Ifa (Ifa-Medizin / Charms) der Spiritualität dokumentieren, das verwendet werden kann, um giftige Energien und jede Art von Übel aus dem Körper zu entfernen. Einer der Akose Ifa, der für diesen Zweck verwendet werden kann, stammt von Odu Ifa Ogbe Irete. Damit ein Awo diese Akose vorbereiten kann, benötigt er:
Imi Ojo Puppe (gelber Schwefel)
Booni
Kanhun Bilala (Trona)
Vorbereitung
Sie pulverisieren die drei oben genannten Gegenstände zu feinem Pulver. Sie werden sie anders mahlen und dann miteinander mischen. Sie werden es dann verwenden, um Odu Ifa Ogbe Irete folgendermaßen zu bedrucken:
Ich ich
Ich ich
II ich
Ich ich
Sie werden dann die folgende Ifa-Beschwörung auf diese Weise singen:
Gberukale ni oruko ti n pe Ifa
Ifa ko wa gbami Grünkohl lowo omo araaye
Ibanba ni oruko ti n pe Odu
Odu ko wa gbami kale lowo Ogun omo araye
Alebijade ni Oruko ti und Pe Esu Odara
Es ist ein Glücksspiel und es ist ein Glücksspiel (a o daruko eni na) kuro
Ki o fi ire ropo re
Booni ki lele ki o ma yo omo
Kahun ki lele le ki o ma le o ma dide
Ki lagbaja (ein Daruko eni na) ki n dide
Ki o dide ki o ma lowo
Ki o dide ki o ma laya
Ki o dide ki o ma bimon
Ki o dide ki o ma ni Ire gbogbo
Tio run bay o loke
Gbogbo omo araye ni n ri
Ogbe aß Ki O Tari Gbogbo Ibi Ara Lagbaja (eine O Daruko Eni Na) Jade
Übersetzung
Einer, der den Sklaven befreit, heißt Ifa
Ifa komm und befreie mich von den Händen des Bösen
Ibanba ist der Name, den wir Odu nennen
Odu komm und rette mich vor dem Bösen
Einer, der böse Geister vertreibt, ist der Name Esu Odara
Esu Odara entferne alles Böse in meinem Körper und ersetze es durch gute
Egal wie schwach Booni ist
Er wird noch Samen produzieren
Egal wie schwach Kahun ist
Er wird immer noch aufstehen
Lassen Sie ---- (Sie werden den Namen des potenziellen Benutzers erwähnen)
Er / sie sollte aufstehen und Geld haben
Er / sie sollte aufstehen und einen Ehepartner haben
Er / sie sollte aufstehen und Kinder haben
Er / sie sollte aufstehen und alle guten Dinge des Lebens haben
Wenn die Sonne unterging
Es wird von allen gesehen
Ogbe Irete verdrängt alle Übel im Körper von --- (Sie werden den Namen des potenziellen Benutzers erwähnen).
Verwendung
Sie teilen die Vorbereitung in sechs gleiche Teile. Die betreffende Person wird es sechs Tage lang mit Wasser einnehmen.
Copyright: Babalawo Pele Obasa Obanifa, Telefon- und WhatsApp-Kontakt: +2348166343145, Standort Ile Ife Osun, Bundesstaat Nigeria.
WICHTIGER HINWEIS: In Bezug auf den obigen Artikel, alle Rechte vorbehalten, darf kein Teil dieses Artikels in irgendeiner Form oder auf irgendeine Weise, elektronisch oder mechanisch, einschließlich Fotokopieren und Aufzeichnen, oder durch ein Informationsspeicherungs- oder -abrufsystem ohne vorherige schriftliche Genehmigung reproduziert oder vervielfältigt werden Dies gilt als rechtswidrig und zieht rechtliche Konsequenzen nach sich

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IFA ИЗМЕНИТ И ОБЯЗАТЕЛЬСТВА, ЧТОБЫ ВЫКЛЮЧИТЬ / ВЫРАЗИТЬ ТОКСИНЫ / ТЯЖЕЛУЮ ЗЛОУ ИЗ ТЕЛА БАБАЛАВО ОБАНИФА -Обанифа экстремальные документальные фильмы

Посредством этой работы Бабалаво Обанифа получит один из Акосэ Ифа (лекарство Ифа), доступный в Йоруба Ифа, который можно использовать для удаления токсических энергий и любого вида зла из тела. Одно из акосских ифа, которое можно использовать для этой цели, происходит от Odu Ifa Ogbe Irete. Для Awo, чтобы подготовить этот Akose. Ему потребуется:
Imi Ojo Pupa (Желтая Сера)
Booni
Канхун Билала (Трона)
подготовка
Вы размельчите три вышеупомянутых элемента в мелкий порошок. Вы будете измельчать их по-разному, а затем смешивать их вместе. Затем вы будете использовать его для впечатывания Odu Ifa Ogbe Irete таким образом:
I I
I I
II I
I I
Затем вы будете повторять на нем следующее заклинание Ифа:
Gberukale ni oruko ti n pe Ifa
Ифа ко ва Гбами Кале Лоу Ло Омо Араай
Ибанба ни оруко ти ан пэ оду
Оду ко ва гбами кале лоу огун омо арайе
Алебияде ни Оруко ти н пэ Эсу Одара
Esu odara ki o wa lo le gbogbo ibi ti o ba wa lara lagbaja (о даруко ени на) куро
Ki o fi ire ropo re
Booni ki lele ki o ma yo omo
Kahun ki lele le ko ma le oide
Ки Лагбая (о даруко ени на) ки ниде
Ки о диди ки о ма лоу
Ки о диди ки о лай
Ки о диде ки о бимон
Ki o dide ki o maii Ire gbogbo
Tio Run Bay Loke
Gbogbo omo araye ni n ri
Огбе ели ки о тари гбогбо иби ара лагбаджа (о даруко ени на) джейд
Перевод
Того, кто освобождает раба, зовут Ифа
Ифа пришла и освободила меня от рук зла
Ibanba это имя, которое мы называем Odu
Оду, приди и спаси меня от зла
Того, кто прогоняет злых духов, зовут Эсу Одара
Эсу Одара удали все зло из моего тела и замени его добрыми
Независимо от уровня слабости Booni
Он все еще будет производить семена
Независимо от уровня слабости Кахуна
Он все равно встанет
Пусть ---- (назовите имя предполагаемого пользователя)
Он / она должен встать и иметь деньги
Он / она должен встать и иметь супруга
Он / она должен встать и иметь детей
Он / она должен встать и иметь все хорошее в жизни
Если солнце садится в небо
Это видят все
Огбе Ирете вытолкнул все зло в теле --- (вы упомянули имя предполагаемого пользователя).
использование
Вы разделите препарат на шесть равных частей. Человек, о котором идет речь, будет принимать его с водой в течение шести дней.
Авторское право: Babalawo Pele Obasa Obanifa, телефон и контакт WhatsApp: +2348166343145, местоположение Ile Ife osun штат Нигерия.
ВАЖНОЕ УВЕДОМЛЕНИЕ. Что касается статьи выше, все права защищены, ни одна часть этой статьи не может быть воспроизведена или воспроизведена в любой форме или любым способом, электронным или механическим, включая фотокопирование и запись, или любой системой хранения или поиска информации без предварительного письменного разрешения. от правообладателя и автора Babalawo Obanifa, это считается незаконным и влечет за собой юридические последствия

单击上面的视频以观看和下载[音乐和视频] Sleekee Gee –回答我的祷告
IFA改变和挫败巴巴拉沃·奥巴尼法（BABALAWO OBANIFA）-Obanifa极限纪录片

巴巴洛沃·奥巴尼法（Babalawo Obanifa）将通过本工作文件，在约鲁巴·伊法（Yoruba Ifa）灵性中获得一种可利用的阿科斯·伊法（Ifa药物/护身符），该灵性可用于从体内清除有毒能量和任何形式的邪恶。 可以用于此目的的Akose Ifa之一来自OduIfa Ogbe Irete。 为了让Awo准备这款Akose，他需要：
Imi Ojo pa（黄色硫）
布尼
坎恩·比拉拉（Trona）
制备
您将上述三个项目粉碎成细粉。 您将以不同的方式研磨它们，然后将它们混合在一起。 然后，您将使用它来刻印Odu Ifa Ogbe Irete，从而：
我
我
二
我
然后，您将在其上吟诵以下Ifa咒语：
异国情调
Ifa ko wa gbami羽衣甘蓝lowo omo araaye
伊万巴尼奥鲁科·蒂安佩·奥杜
Odu ko wa gbami羽衣甘蓝Lowo Ogun omo araye
亚历山大·奥鲁科·蒂娜·佩·埃苏·奥达拉
Esu odara ki o wa lo le gbogbo ibi ti o ba wa lara lagbaja（a o daruko eni na）kuro
基奥菲尔·罗普雷
Booni ki lele ki o ma yo omo
Kahun ki lele le ki o ma le o ma dide
Ki.lagbaja（a o daruko eni na）ki n dide
Ki o o dide ki o ma lowo
Ki o dide ki o malaya
Ki o dide ki o ma bimon
Ki o dide ki o ma ni Ire gbogbo
提奥·奔湾
Gbogbo omo araye ni nri
Ogbe ate ki o tari gbogbo Ibi ara lagbaja（a o daruko eni na）玉
翻译
解放奴隶的人是伊法的名字
Ifa来把我从邪恶的手中解放出来
伊班巴（Ibanba）是我们称为Odu的名字
奥杜来救我脱离邪恶
赶走恶魔的人是Esu Odara
Esu Odara清除了我体内的所有邪恶，并用善良的邪恶替代了它
无论Booni的弱点程度如何
他仍然会产生种子
不管卡洪的弱点水平
他仍然会站起来
让----（您将提及潜在用户的名称）
他/她应该站起来并有钱
他/她应该站起来并有配偶
他/她应该站起来生孩子
他/她应该站起来，拥有生活中所有的美好事物
如果太阳落在天空
大家都在看
奥格比·埃雷特（Ogbe Irete）消除了---（您将提到准用户的名字）身上的所有弊端。
用法
您将准备工作分为六个相等的部分。 有问题的人将用水服用六天。
版权：Babalawo Pele Obasa Obanifa，电话和whatsapp联系人：+2348166343145，位于尼日利亚Ile Ife osun省。
重要声明：关于以上文章，保留所有权利，未经事先书面许可，不得以任何形式或通过任何方式（包括影印和录制的电子或机械手段）或通过任何信息存储或检索系统复制或复制本文的任何部分 版权持有人和作者Babalawo Obanifa的行为被认为是非法的，并将引起法律后果

ऊपर दिए गए वेदियो पर क्लिक करके देखें और डाउनलोड करें [संगीत और वीडियो] चिकना जी - उत्तर मेरी प्रार्थना
IFA चैनल और चार्ट्स को SWUTP OUT / EXPEL TOXINS / DARKNESS और EVIL से BABALAWO OBANIFA -Obanifa चरम वृत्तचित्रों द्वारा प्राप्त

बाबलावो ओबनिफा इस काम के दस्तावेज़ के माध्यम से योरूबा इफ़ा आध्यात्मिकता में उपलब्ध एको इफ़ा (इफ़ा औषधि / आकर्षण) में से एक का उपयोग करेगा जो कि शरीर से विषाक्त ऊर्जा और किसी भी प्रकार की बुराई को दूर करने के लिए इस्तेमाल किया जा सकता है। इस उद्देश्य के लिए इस्तेमाल किया जा सकता है कि एक Akose Ifa Odu Ifa Ogbe Irete से ली गई है। Awo के लिए इस Akose को तैयार करने के लिए। उन्हें आवश्यकता होगी:
इमी ओजो प्यूपा (पीला सल्फर)
Booni
कान्हुन बिलाला (ट्रोन)
तैयारी
आप तीन उपरोक्त वस्तुओं को बारीक पाउडर में बदल देंगे। आप उन्हें अलग तरह से पीसेंगे और फिर उन्हें एक साथ मिलाएंगे। फिर आप इसका उपयोग ओडू इवा ओगबे इरेट को छापने के लिए करेंगे:
मुझे लगता है मैं
मुझे लगता है मैं
द्वितीय मैं
मुझे लगता है मैं
फिर आप इस पर निम्न इया अवतरण का जाप करेंगे:
गेरुकाले नी ओरुको टी ए एन पे इफ़ा
इफको को गबामी कल लोव ओमो अरै
इबानबा नी ओरुको टी ए एन पे ओडु
ओडु को वा गबामी कली लोउ ओगुन ओमो अरै
एलेबीजादे नी ओरुको टी ए एन पे एसू ओडारा
Esu odara ki o wa lo gbogbo ibi ti o ba वा लारा लगबजा (a o daruko eni na) kuro
की ओ फिर इरे रोपो रे
बूनि की लीले की ओ मा यो ओम
कहुँ लेले ले के ओ माँ ओ मैदे
की लग्बाजा (एक ओ दारुको एनी ना) की ना डाइड
Ki o dide ki o ma lowo
Ki o dide ki o ma Laya
की ओ दिदे की ओ मा बिमान
Ki o dide ki o ma n n n गिवू ग्बोगबो
तियो रन बे ओ लोके
गबोगो ओमो अरै नी नी री
ओगबे ने की ओ तेरी गब्बो इबी अर लगबजा (एक ओ दारुको एनी ना) जेड
अनुवाद
जो गुलाम को आज़ाद करता है, वह इफ़ा का नाम है
इया आओ और मुझे बुराइयों के हाथों से मुक्त करो
इबानबा वह नाम है जिसे हम ओडु कहते हैं
ओडु आओ और मुझे बुराइयों से बचाओ
बुरी आत्माओं का पीछा करने वाले का नाम एसू ओडारा है
ऐसु ओडारा ने मेरे शरीर की सभी बुराईयों को दूर कर दिया और इसे अच्छे लोगों के साथ बदल दिया
कोई बात नहीं बूनी की कमजोरी का स्तर
वह अभी भी बीज पैदा करेगा
कोई बात नहीं कहुन की कमजोरी का स्तर
वह फिर भी खड़ा रहेगा
लेट ---- (आप संभावित उपयोगकर्ता के नाम का उल्लेख करेंगे)
उसे / उसे खड़ा होना चाहिए और पैसा चाहिए
उसे जीवनसाथी के रूप में खड़ा होना चाहिए
उसे / उसके बच्चों को खड़ा होना चाहिए
उसे जीवन के सभी अच्छे काम करने चाहिए
अगर आसमान में सूरज अस्त हो जाए
इसे हर कोई देख रहा है
Ogbe Irete --- के शरीर में सभी बुराइयों को बाहर धकेलता है (आप संभावित उपयोगकर्ता के नाम का उल्लेख करेंगे)।
प्रयोग
आप तैयारी को छह समान भागों में विभाजित करेंगे। विचाराधीन व्यक्ति इसे छह दिनों के लिए पानी के साथ ले जाएगा।
कॉपीराइट: बबालावो पेले ओबासा ओबनिफा, फोन और व्हाट्सएप संपर्क: 13:48166343145, स्थान इले इफ ओसुन राज्य नाइजीरिया।
महत्वपूर्ण सूचना: जैसा कि ऊपर दिए गए लेख के अनुसार, सभी अधिकार सुरक्षित हैं, इस लेख का कोई भी भाग किसी भी रूप में या किसी भी तरह से इलेक्ट्रॉनिक या मैकेनिकल द्वारा फोटोकॉपी और रिकॉर्डिंग या किसी भी जानकारी के भंडारण या पुनर्प्राप्ति प्रणाली से पूर्व लिखित अनुमति के बिना दोबारा तैयार या नकल नहीं किया जा सकता है। कॉपीराइट धारक और लेखक बबालावो ओबनिफा से, ऐसा करना गैरकानूनी माना जाता है और कानूनी परिणाम को आकर्षित करेगा

انقر على الفيديو أعلاه لمشاهدة وتحميل [موسيقى وفيديو] Sleekee Gee - Answer My Prayer
IFA CHANTS and CHARMS to CHEEP OUT / EXPLINING TOXINS / DARNNESS AND FOR THE FOR OF BODY by BABALAWO OBANIFA- الأفلام الوثائقية المتطرفة

سوف يقوم Babalawo Obanifa من خلال وثيقة هذا العمل بتوثيق واحدة من Akose Ifa (الطب / السحر) في Yoruba Ifa الروحانية التي يمكن استخدامها لإزالة الطاقات السامة وأي نوع من الشر من الجسم. واحد من Akose Ifa التي يمكن استخدامها لهذا الغرض مشتق من Odu Ifa Ogbe Irete. ل Awo لإعداد هذا Akose. سوف تحتاج إلى:
إيمي أوجو بوبا (الكبريت الأصفر)
Booni
كانهون بيلالا (ترونا)
تجهيز
سوف تسحق العناصر الثلاثة المذكورة أعلاه إلى مسحوق ناعم. سوف تطحنهم بشكل مختلف ثم تخلطهم معًا. ستستخدمها بعد ذلك لتطبع Odu Ifa Ogbe Irete وبالتالي:
I I
I I
II I
I I
ستقوم بعد ذلك بترديد تعبير Ifa التالي عليه:
Gberukale ni oruko ti a n pe Ifa
Ifa ko wa gbami kale lowo omo araaye
Ibanba ni oruko ti a n pe Odu
Odu ko wa gbami kale lowo Ogun omo araye
Alebijade ni Oruko ti a n pe Esu Odara
Esu odara ki o wa lo le gbogbo ibi ti o ba wa lara lagbaja (a o daruko eni na) kuro
Ki o fi ire ropo re
Booni ki lele ki o ma yo omo
Kahun ki lele le ki o ma le o ma dide
Ki lagbaja (a o daruko eni na) ki n dide
Ki o dide ki o ma lowo
Ki o dide ki o ma laya
كي يا dide كي يا ما بيمون
Ki o dide ki o ma ni Ire gbogbo
تيو تشغيل خليج يا الحظ
Gbogbo omo araye ni n ri
Ogbe ate ki o tari gbogbo Ibi ara lagbaja (a o daruko eni na) jade
ترجمة
من حرر العبد هو اسم إيفا
إيفا تعالي وتحررني من أيدي الشرور
Ibanba هو الاسم الذي نسميه Odu
اودو تعال وانقذني من الشرور
الشخص الذي يطارد الأرواح الشريرة هو اسم عيسو أودارا
Esu Odara أزل كل الشرور في جسدي واستبدله بأخرى جيدة
بغض النظر عن مستوى ضعف Booni
وقال انه سوف لا يزال إنتاج البذور
بغض النظر عن مستوى ضعف kahun
وقال انه لا يزال يقف
اسمح ---- (ستذكر اسم المستخدم المحتمل)
هو / هي يجب أن تقف وتمتلك المال
هو / هي يجب أن تقف وتزوج
هو / هي يجب أن تقف وتنجب أطفالًا
هو / هي يجب أن تقف وتحتفظ بكل الأشياء الجيدة في الحياة
إذا غروب الشمس في السماء
إنه يرى من قبل الجميع
Ogbe Irete طرد كل الشرور في جسم --- (ستذكر اسم المستخدم المحتمل).
استعمال
سوف تقسم التحضير إلى ستة أجزاء متساوية. الشخص المعني سوف يأخذها بالماء لمدة ستة أيام.
حقوق الطبع والنشر: Babalawo Pele Obasa Obanifa ، الهاتف واتس اب الاتصال: +2348166343145 ، موقع Ile Ife osun ولاية نيجيريا.
إشعار هام: فيما يتعلق بالمادة أعلاه ، جميع الحقوق محفوظة ، لا يجوز إعادة إنتاج أو نسخ أي جزء من هذه المادة بأي شكل أو بأي وسيلة ، سواء كانت إلكترونية أو ميكانيكية ، بما في ذلك التصوير والتسجيل أو أي نظام لتخزين المعلومات أو استرجاعها دون إذن كتابي مسبق من صاحب حقوق الطبع والنشر والمؤلف Babalawo Obanifa ، فإن القيام بذلك يعتبر غير قانوني وسيؤدي إلى نتيجة قانونية
"Santeria" redirects here. For the Sublime song, see Santeria (song). For the Marracash and Guè Pequeno album, see Santeria (album).
Santería, also known as Regla de Ocha, La Regla de Ifá,[1][2] or Lucumí, is an Afro-American religion of Yoruba origin that developed in Cuba among West African descendants. Santería is a Spanish word that means the "worship of saints". Santería is influenced by and syncretized with Roman Catholicism. Its sacred language is the Lucumí language, a remnant of Yoruba language composed of a lexicon of words and short phrases that is used in rituals but no longer spoken as a vernacular and mostly not understood by practitioners.
Santería
A Santería ceremony known as Cajón de Muertos. Havana, Cuba, 2011.
Type
Syncretic
Classification
Afro-Cuban
Theology
Revised Yoruba religion
Associations
Church of Lukumi Babalu Aye
Other Casa de Santos
Origin
Slave era
Cuba
Members
22,000 (United States
ItSantería is a system of beliefs that merges aspects of Yoruba religion brought to the New World by enslaved Yoruba people along with Christianity and the religions of the indigenous peoples of the Americas in addition to Cuban Spiritism which developed from Allen Kardec Spiritism.[2] The Yoruba people carried with them various religious customs, including a trance and divination system for communicating with their ancestors and deities, animal sacrifice, and sacred drumming and dance.[3][4] The need to preserve their traditions and belief systems in a hostile cultural environment prompted enslaved Africans of various ethnic groups in Cuba, starting from as early as 1515, to merge their customs with aspects of Roman Catholicism.[4]
This religious tradition evolved into what is now recognized as Santería.
The colonial period from the standpoint of enslaved African people can be defined as a time of perseverance. Their world quickly changed. Tribal kings and their families, politicians, business and community leaders all were enslaved and taken to a foreign region of the world. Religious leaders, their relatives and their followers were no longer free people to worship as they saw fit. Colonial laws criminalized their religion. They were forced to become baptized and worship a god their ancestors had not known who was surrounded by a pantheon of saints. The early concerns during this period seem to have necessitated a need for individual survival under harsh plantation conditions. A sense of hope was sustaining the internal essence of what today is called Santería, a misnomer (and former pejorative) for the Cuban expression of the Orisa faith. In the heart of their homeland, the Yoruba people had (and still have) a complex political and social order. They were a sedentary hoe farming cultural group with specialized labor. Their religion, based on the worship of nature, was renamed and documented by their slave owners. Santería, a pejorative term that characterizes deviant Catholic forms of worshiping saints, has become a common name for the religion. The term santero(a) is used to describe a priest or priestess replacing the traditional term Olorisha as an extension of the deities. The orishas became known as the saints in image of the Catholic pantheon.
— Ernesto Pichardo, CLBA, Santería in Contemporary Cuba: The individual life and condition of the priesthood
In order to preserve and mask their traditional beliefs, the Lucumí people syncretized their Orichás with Catholic saints.[4] As a consequence, the terms "saint" and "orichá" are commonly used interchangeably among practitioners. Spanish colonial planters who saw the enslaved African people celebrating on saints' days did not know that they were actually performing rituals related to Orichás, and assumed that they were showing more interest in Catholic saints than in the Christian God—hence the origin of the term Santería.[4]
The historical veiling of the relationship between Catholic saints and Orichás is compounded by the fact that the vast majority of santeros in Cuba, Puerto Rico, and the Dominican Republic, are also Roman Catholics, have been baptized, and often require initiates to be baptized in Roman Catholicism as well.
The spread of Santería beyond the Spanish-speaking parts of the Caribbean, including to the United States, was catalyzed by the Cuban Revolution of 1959.[4] In 1974, the Church of Lukumi Babalu Aye became the first Santería church in the United States to become officially incorporated.[5]
The historical veiling of the relationship between Catholic saints and Orichás is compounded by the fact that the vast majority of santeros in Cuba, Puerto Rico, and the Dominican Republic, are also Roman Catholics, have been baptized, and often require initiates to be baptized in Roman Catholicism as well.
The spread of Santería beyond the Spanish-speaking parts of the Caribbean, including to the United States, was catalyzed by the Cuban Revolution of 1959.[4] In 1974, the Church of Lukumi Babalu Aye became the first Santería church in the United States to become officially incorporated.[5]
Rituals and ceremonies Edit
Santería does not use a central creed for its religious practices; though it is understood in terms of its rituals and ceremonies.[6]:102 These rituals and ceremonies take place in what is known as a house-temple or casa de santos (house of saints), also known as an ilé. Most ilés are in the homes of the initiated priests and priestesses. Ilé shrines are built, by the priests and priestess, to the different orichás, which creates a space for worship, called an igbodu (altar).[6]:102 In an igbodu there is a display of three distinct thrones (draped with royal blue, white, and red satin) that represent the seats of the queens, kings, and the deified warriors.[7]:168
Each ilé is composed of those who occasionally seek guidance from the orishas, as well as those who are in the process of becoming priests.[8]:6
The many cabildos and casas that bridged the 19th and 20th centuries are fondly remembered by contemporary priests as the origins and strongholds of Cuban Lucumí culture and religion.[8]:57
To become a Santero or Santera (Priest or Priestess of Santería), the initiator must go through an intensive week-long initiation process[7]:165 in which the teaching of the ritual skills and moral behavior occurs informally and nonverbally. To begin with, the initiator goes through what is called a cleansing ritual. The initiator's Padrino (godfather) cleanses the head with special herbs and water. The Padrino rubs the herbs and water in a specific pattern of movements into the scalp of the head. However, if a person is entering Santería for the need of healing, they will undergo the rogación de la cabeza (blessing of the head), in which coconut water and cotton are applied on the head to feed it.[9]:26–28 Once cleansed, there are four major initiation rituals that the initiator will have to undergo: obtaining the elekes (beaded necklace), receiving Los Guerreros (the Warriors), making Ocha (Saint), and Asiento (ascending the throne).[6]:107
Santería does not use a central creed for its religious practices; though it is understood in terms of its rituals and ceremonies.[6]:102 These rituals and ceremonies take place in what is known as a house-temple or casa de santos (house of saints), also known as an ilé. Most ilés are in the homes of the initiated priests and priestesses. Ilé shrines are built, by the priests and priestess, to the different orichás, which creates a space for worship, called an igbodu (altar).[6]:102 In an igbodu there is a display of three distinct thrones (draped with royal blue, white, and red satin) that represent the seats of the queens, kings, and the deified warriors.[7]:168
Each ilé is composed of those who occasionally seek guidance from the orishas, as well as those who are in the process of becoming priests.[8]:6
The many cabildos and casas that bridged the 19th and 20th centuries are fondly remembered by contemporary priests as the origins and strongholds of Cuban Lucumí culture and religion.[8]:57
To become a Santero or Santera (Priest or Priestess of Santería), the initiator must go through an intensive week-long initiation process[7]:165 in which the teaching of the ritual skills and moral behavior occurs informally and nonverbally. To begin with, the initiator goes through what is called a cleansing ritual. The initiator's Padrino (godfather) cleanses the head with special herbs and water. The Padrino rubs the herbs and water in a specific pattern of movements into the scalp of the head. However, if a person is entering Santería for the need of healing, they will undergo the rogación de la cabeza (blessing of the head), in which coconut water and cotton are applied on the head to feed it.[9]:26–28 Once cleansed, there are four major initiation rituals that the initiator will have to undergo: obtaining the elekes (beaded necklace), receiving Los Guerreros (the Warriors), making Ocha (Saint), and Asiento (ascending the throne).[6]:107
Obtaining the ilekes Edit
The first ritual is known as the acquisition of the beaded necklaces (known as ilekes); according to De La Torre, "the colors and patterns of the beads on the ilekes will be those of the orichá that serves as the iyawo's (bride) ruling head and guardian angel and so the first thing that must be done is to determine who the orichá is. The ilekes necklace is bathed in a mixture of herbs, sacrificial blood, and other potent substances and given to the initiated.[6]:107
The initiate most often receives the necklace of the five most powerful and popular oricha, as the multicolored beads of the ilekes are each patterned for the primary Orishás (Eleguá, Obatalá, Yemayá, Changó, and Ochún), and they serve as a sacred point of contact with these Orishás. When the necklace is received, the initiated must bow over a bathtub and have his/her head washed by the olo orichá. The elekes[9]:28 serves as the sacred banners for the Orishás and act as a sign of the Orichá's presence and protection; however, it must never be worn during a woman's menstruation period, nor during sex, nor when bathing.[6]:107
Medio Asiento Edit
The second important ritual is known as medio asiento, the creation of an image of the orichá Eleguá. The individual will go through a consultation with a Santero, where all the recipients' life, past, present, and future, will be reviewed. During the consultation, the Santero determines which path of Eleguá the recipient will receive. Then, based on his findings, he chooses materials that will be used to construct the image of the Eleguá, a sculpture that is used to keep evil spirits away from the initiator's home. This ritual is only prepared by men as the orichás take some of the Santero's "manly" spirit in the process.[10]:xi
The first ritual is known as the acquisition of the beaded necklaces (known as ilekes); according to De La Torre, "the colors and patterns of the beads on the ilekes will be those of the orichá that serves as the iyawo's (bride) ruling head and guardian angel and so the first thing that must be done is to determine who the orichá is. The ilekes necklace is bathed in a mixture of herbs, sacrificial blood, and other potent substances and given to the initiated.[6]:107
The initiate most often receives the necklace of the five most powerful and popular oricha, as the multicolored beads of the ilekes are each patterned for the primary Orishás (Eleguá, Obatalá, Yemayá, Changó, and Ochún), and they serve as a sacred point of contact with these Orishás. When the necklace is received, the initiated must bow over a bathtub and have his/her head washed by the olo orichá. The elekes[9]:28 serves as the sacred banners for the Orishás and act as a sign of the Orichá's presence and protection; however, it must never be worn during a woman's menstruation period, nor during sex, nor when bathing.[6]:107
Medio Asiento Edit
The second important ritual is known as medio asiento, the creation of an image of the orichá Eleguá. The individual will go through a consultation with a Santero, where all the recipients' life, past, present, and future, will be reviewed. During the consultation, the Santero determines which path of Eleguá the recipient will receive. Then, based on his findings, he chooses materials that will be used to construct the image of the Eleguá, a sculpture that is used to keep evil spirits away from the initiator's home. This ritual is only prepared by men as the orichás take some of the Santero's "manly" spirit in the process.[10]:xi
Los Guerreros Edit
The third ritual, known as "receiving the warriors", is a ritual where the initiated receives objects from their padrino that represents the warriors; Iron tools to represent Ogún; an iron bow and arrow to represent Ochosi; and an iron or silver chalice surmounted by a rooster to represent Osún.[6]:112 This ritual begins a formal and lifelong relationship that the initiate will have with these Orichás, as the orichás devote their energies to protecting and providing for the initiate on their path.
Asiento Edit
The last ritual of the initiation process is known as Asiento (ascending the throne), and is the most important and the most secretive ritual in Santería, as it is the ceremony where the iyawo (bride of the oricha) becomes "born again" into the faith. This ritual is a culmination of the previous rituals, and cannot be made unless the others have been completed. Asiento is a process of purification and divination whereby the initiated becomes like a newborn baby and begins a new life of deeper growth within the faith.[6]:112
Post-initiation Edit
Once the initiation is completed, depending on the individuals "house", there is a year-long waiting period, known as iyaboraje, in which the newly appointed Priest and Priestess can not perform cleansings and other remedies.[11] It is a time where the Iyawo or Bride of the Orichá must follow a strict regimen of wearing all white and must avoid physical contact with those who have not been initiated. Once the ebo del año has been completed there will be an end of year ceremony, which will enable the Priest or Priestess to consult clients, perform cleansings, provide remedies and perform initiations. And according to Gonzalez: "they are also regarded as royalty in the religion, as they are considered representatives of the Orichás and are vested with the power to work with the forces of those Orichás in full."[10]:xi
With Santería rituals there are musical ceremonies and prayers that are referred to as bembé, toque de santo, or tambor. It is a celebration dedicated to an Orichá, where the batá drums (set of three drums known as the iya (the largest drum), itoltele, and okonkolo) are played in the Orichá's honor.[12]:11 Through these sacred drums, messages of worshippers reach the orichás and the orichás respond to their devotees. These drums are used only by men and must always be treated with respect; for example, dancers must never turn their backs towards the drums while dancing, as it is considered disrespectful.[6]:118
Clergy Edit
Clergy Edit
Priests are commonly known as Santeros or Olorichas. Once those priests have initiated other priests, they become known as babalorichás, "fathers of orichá" (for men), and as iyalorichás, "mothers of orichá" (for women). Priests can commonly be referred to as Santeros (male) and Santeras (female), and if they function as diviners (using cowrie-shell divination known as Dilogun) of the Orichás they can be considered Italeros, or if they go through training to become leaders of initiations, Obas or Oriates.
Lucumí traditional healing practices
ALucumí traditional healing practices Edit
Lucumí traditional healing practices are rooted in the spiritual influences of America, Cuba, and West Africa. Having a strong spiritual component, these traditional healing practices also use the pathways of the herbalist, psychologist, ethicist, and that of a respected spiritual medium interceding between God and human beings. Du Toit refers to Cuban traditional healing practices as ethnomedicine, which taps on the biodynamic chemical properties of certain plants, from which some commercial drugs were derived, such as the cardiac medications, digitalis, quinine, and curare – chemicals causing neuromuscular paralysis.[13]:19 Du Toit categorizes Cuban ethnomedicine as having health specialists, which are el yerbero (the herbalist), el curandero (the curer), el santero (the religious healer), and el conocedor (the botanist). Du Toit continues, "Cuba is one of the regions in which a great deal of ethnographic and ethnobotanical research has been conducted."[13]:21
Santería traditional healing is just one of the many traditional healing practices used in Caribbean and Latin American cultures. Traditional healing practices are practiced side by side with mainstream medical practices through the Cuban healthcare system. Traditional healers recognize but do not compete with Western medicine.
Herbal Edit
Du Toit cites the studies of Lydia Cabrera on the religious and healing role of indigenous medicinal plants, and Jose Gallo on the 900-page compilation of folk medicine, and also mentions that with the 31 herbs prescribed as bronchodilators, only Datura candida was effective, due to its contents of scopolamine and atropine in the leaves. Lemongrass or caña de limón is used for low blood pressure and anti-inflammatory effects. Thyme tea and castor oil are used to speed the delivery of babies and the broomweed (Corchorus siliquosus) induces the quick expulsion of the placenta.[13]:21 Herbs are also used to create a trance possession using the hallucinogenic properties of Datura metel and Datura stramonium (both have scopolamine and atropine, causing amnesia), the psychoactive ingredients from the cane toad (Bufo marinus).[13]:23
Spiritual Edit
Aché Edit
Aside from being herbalist, Santería traditional healing practice has a spiritual aspect. Santería has a holistic approach, acknowledging the connection with heart, mind, and body.[14]:50 In Santería, the world flows with the primal life energy called aché or growth, the force toward completeness and divinity. Aché is the current that Santería initiates channel so that it empowers them to fulfill their path in life, because aché is connected to all that has life or exhibits power; aché comprises blood, grace, and power.[6]:12 When a person is sick, the healer thinks, interprets and reacts, considering the illness not just a physical dysfunction but also an interface with suffering and bad luck in life, believed to be brought on by the activity of bad spirits.
Espiritismo Edit
Prevalent in Caribbean cultures, espiritismo is a part of the Latin American traditional healing practice. Du Tout reveals that Santería has a "strong element of spiritism."[13]:26 in fact, Santería has a pronounced symbiotic relationship with Spiritism among its practitioners. McNeill also concurs that some Santeros have the power to communicate with spirits asking for guidance to improve the situation of a person consulting.[15]:69 However, in general, the Santeros of the Regla de Ocha primarily turn to religion as their practice to address personal challenges and identify means to improve a situation.[15]:77 Many people may go and see espirititas who don't see a Santero. Also, espiritistas may work hand in hand with Santeros.
While psychotherapy tends to use mostly allopathic principles, spiritism uses homeopathic principles that aim to reduce the anxiety, or permit the patient to acknowledge pent-up emotions, unexpressed guilt, or repressed behavior through ca
People go to a consulta for many reasons, mainly for health-related issues. Divination is a means that traditional healers utilize to inquire further on the details of a problem. Divination may articulate the origin/cause of the problem; in addition, it may include prescriptions for solutions/suggestions to certain difficulties.[8]:96 Divination establishes an interpretative frame for the situation a person finds himself in.[8]:97 Hence, the Santeros offer cowrie-shell divination or other appropriate traditional practices. Rituals, or the reading of patakís may be done to clarify a problem, of which sometimes the person consulting may not even be aware. Passed orally from many generations, patakí are parables used by diviners to guide or give insights or moral lessons to a person who came for consultation.[11] The patakí recited by the Santero corresponds to the number that the cowrie shell divination brings.
Alternatives Edit
Aside from the use of herbs and divination, the Santería traditional healing is achieved through rituals that include animal sacrifice, offerings, altar building, music, dance, and possession trance.[16]:108 When the patient is a child, the Santero uses the curative system known as santiguo, which means "to heal by blessing". Perceiving health problems, most Santeros recommend that the client seeks a medical doctor. Parallel to the medical treatment, the patient might be prescribed some herbal teas, cleansing baths, or a special diet from the traditional healing practice. Sometimes, a Santero might advise a client to receive omiero, whose efficacy is widely disputed by many in the medical community. An omiero is claimed by believers to be a sacred mixture that is made for specific Santería ceremonies and to embody the orichá ruler of herbs, Osaín.[6]:108 Most clients who see Santeros would never be told to drink it.[11]
"Santeria" redirects here. For the Sublime song, see Santeria (song). For the Marracash and Guè Pequeno album, see Santeria (album).
Santería, also known as Regla de Ocha, La Regla de Ifá,[1][2] or Lucumí, is an Afro-American religion of Yoruba origin that developed in Cuba among West African descendants. Santería is a Spanish word that means the "worship of saints". Santería is influenced by and syncretized with Roman Catholicism. Its sacred language is the Lucumí language, a remnant of Yoruba language composed of a lexicon of words and short phrases that is used in rituals but no longer spoken as a vernacular and mostly not understood by practitioners.
Santería
A Santería ceremony known as Cajón de Muertos. Havana, Cuba, 2011.
Type
Syncretic
Classification
Afro-Cuban
Theology
Revised Yoruba religion
Associations
Church of Lukumi Babalu Aye
Other Casa de Santos
Origin
Slave era
Cuba
Members
22,000 (United States)
History Edit
Santería is a system of beliefs that merges aspects of Yoruba religion brought to the New World by enslaved Yoruba people along with Christianity and the religions of the indigenous peoples of the Americas in addition to Cuban Spiritism which developed from Allen Kardec Spiritism.[2] The Yoruba people carried with them various religious customs, including a trance and divination system for communicating with their ancestors and deities, animal sacrifice, and sacred drumming and dance.[3][4] The need to preserve their traditions and belief systems in a hostile cultural environment prompted enslaved Africans of various ethnic groups in Cuba, starting from as early as 1515, to merge their customs with aspects of Roman Catholicism.[4]
This religious tradition evolved into what is now recognized as Santería.
The colonial period from the standpoint of enslaved African people can be defined as a time of perseverance. Their world quickly changed. Tribal kings and their families, politicians, business and community leaders all were enslaved and taken to a foreign region of the world. Religious leaders, their relatives and their followers were no longer free people to worship as they saw fit. Colonial laws criminalized their religion. They were forced to become baptized and worship a god their ancestors had not known who was surrounded by a pantheon of saints. The early concerns during this period seem to have necessitated a need for individual survival under harsh plantation conditions. A sense of hope was sustaining the internal essence of what today is called Santería, a misnomer (and former pejorative) for the Cuban expression of the Orisa faith. In the heart of their homeland, the Yoruba people had (and still have) a complex political and social order. They were a sedentary hoe farming cultural group with specialized labor. Their religion, based on the worship of nature, was renamed and documented by their slave owners. Santería, a pejorative term that characterizes deviant Catholic forms of worshiping saints, has become a common name for the religion. The term santero(a) is used to describe a priest or priestess replacing the traditional term Olorisha as an extension of the deities. The orishas became known as the saints in image of the Catholic pantheon.
— Ernesto Pichardo, CLBA, Santería in Contemporary Cuba: The individual life and condition of the priesthood
In order to preserve and mask their traditional beliefs, the Lucumí people syncretized their Orichás with Catholic saints.[4] As a consequence, the terms "saint" and "orichá" are commonly used interchangeably among practitioners. Spanish colonial planters who saw the enslaved African people celebrating on saints' days did not know that they were actually performing rituals related to Orichás, and assumed that they were showing more interest in Catholic saints than in the Christian God—hence the origin of the term Santería.[4]
The historical veiling of the relationship between Catholic saints and Orichás is compounded by the fact that the vas
United States court rulings Edit
In 1993, the issue of animal sacrifice in Santería was taken to the Supreme Court of the United States in the case of Church of the Lukumi Babalu Aye v. City of Hialeah. The court ruled that animal cruelty laws targeted specifically at Santería were unconstitutional.[19]
In 2009, legal and religious issues that related to animal sacrifice, animal rights, and freedom of religion were taken to the United States Court of Appeals for the Fifth Circuit in the case of Jose Merced, President Templo Yoruba Omo Orisha Texas, Inc., v. City of Euless. The court ruled that the Merced case of the freedom of exercise of religion was meritorious and prevailing and that Merced was entitled under the Texas Religious Freedom and Restoration Act (TRFRA) to an injunction preventing the city of Euless, Texas, from enforcing its ordinances restricting his religious practices relating to the use of animals,[20] (see Tex. Civ. Prac. & Rem. Code § 110.005(a)(2)) without the court having to reach his claims under the First and Fourteenth Amendments. After the court case was settled, a news article was published in the Dallas Observer documenting the volume and brutality of the animal sacrifices.[21]
See also Edit
Candomblé Queto
Ifá
References Edit
^ "Santería". Religions of the World. Retrieved January 4, 2009.
^ a b "Lucumí Religion". New Orleans Mistic. Archived from the original on May 28, 2008. Retrieved January 4, 2009.
^ Lois Ritter, Nancy Hoffman (April 18, 2011). Multicultural Health. Jones & Bartlett Learning. p. 268.
^ a b c d e Abiola Irele, Biodun Jeyifo, ed. (April 27, 2010). The Oxford Encyclopedia of African Thought, Volume 1. Oxford University Press. p. 305.
^ Richard Fausset (August 10, 2008). "Santeria priest won't let Religious Freedom be sacrificed". Los Angeles Times. Retrieved August 10, 2008.
^ a b c d e f g h i j k l m n o Miguel A. De La Torre (2004). Santería: The Beliefs and Rituals of a Growing Religion in America. Wm. B. Eerdmans. ISBN 978-0802-84973-1.
^ a b David H. Brown (2003). Santería Enthroned: Art, Ritual, and Innovation in an Afro-Cuban Religion. University of Chicago. ISBN 978-0226-07610-2.
^ a b c d Michael Atwood Mason (2002). Living Santería: Rituals and Experiences in an Afro-Cuban Religion. Smithsonian. ISBN 978-1588-34052-8.
^ a b Michael Atwood Mason (Winter 1994). ""I Bow My Head to the Ground": The Creation of Bodily Experience in a Cuban American Santería Initiation". Journal of American Folklore. 107 (423): 23–39. JSTOR 541071.
^ a b Miguel Gonzalez-Wippler (2007). Rituals and Spells of Santería. Original Publications. ISBN 978-0942-27207-9.
^ a b c Dr Cynthia Duncan (2010). "About Santería". University of Washington, Tacoma.
^ Diane Elizabeth Caudillo (2007), Prayers to the Orishas: A look at Santería (PDF), archived from the original (PDF) on 2012-04-14
^ a b c d e f g h Brian du Toit (2001). "Ethnomedical (Folk) Healing in the Caribbean". In Margarite Fernandez Olmos and Lizabeth Paravisini-Gerbert (eds.). Healing Cultures: Art and Religion as Curative Practices in the Caribbean and its Diaspora. New York: Palgrave Macmillan. ISBN 978-0-312-21898-0.
^ Margarite Fernandez Olmos and Lizabeth Paravisini-Gerbert (2003). "The Orisha Tradition in Cuba". Creole Religions of the Caribbean: An Introduction from Vodou and Santeria, to Obeah and Espiritismo. New York University Press. ISBN 978-0-8147-2719-5.
^ a b Brian McNeill, Eileen Esquivel et al. (2008). "Santeria and the Healing Process in Cuba and the United States". In Brian McNeill and Joseph Cervantes (eds.). Latina/o Healing Practices: Mestizos and Indigenous Perspectives. New York: Routledge, Taylor & Francis Group. ISBN 978-0-415-95420-4.
^ Johan Wedel (2004). Santeria Healing: A Journey into the Afro-Cuban World of Divinities, Spirits, and Sorcery. University Press of Florida. ISBN 978-0-8130-2694-7.
^ "American Religious Identification Survey, 2001" (PDF). City University of New York.
^ Andrés I. Pérez y Mena (March 1998). "Cuban Santería, Haitian Vodun, Puerto Rican Spiritualism: A Multicultural Inquiry into Syncretism". Journal for the Scientific Study of Religion. 37 (1): 15–27. JSTOR 1388026.
^ "Church of Lukumi Babalu Aye v. City of Hialeah, 508 U.S. 520". FindLaw.com. June 11, 1993. Retrieved October 25, 2012.
^ "Merced v. Kasson, United States Court of Appeals, Fifth Circuit". FindLaw.com. July 31, 2009. Retrieved October 25, 2012.
^ Kimberly Thorpe (October 22, 2009). "A court case forced a Santería priest to reveal some of his religion's secrets. Its ritual of animal sacrifice he revealed on his own". Dallas Observer.
Further reading
Further reading Edit
J. Omosade Awolalu (1979). Yoruba Beliefs and Sacrificial Rites. Prentice Hall. ISBN 978-0582642034.
Miguel R. Bances. "Santería: El Nuevo Manual del Oba u Oriaté" (in Spanish).
William Bascom (1980). Sixteen Cowries: Yoruba Divination from Africa to the New World. John Wiley & Sons. ISBN 978-0253-35280-4.
Lydia Cabrera (1968). El Monte, Igbo, Finda, Ewe Orisha, Vititi Nfinda. Rema Press. ISBN 978-0-89729-009-8. OCLC 644593798.
Baba Raul Canizares (1999). Cuban Santeria. Destiny Books. ISBN 978-0892-81762-7.
Miguel A. De La Torre (2004). Santería: The Beliefs and Rituals of a Growing Religion in America. Wm. B. Eerdmans. ISBN 978-0802-84973-1.
Dr Cynthia Duncan (2010). "About Santería". University of Washington, Tacoma.
Gary Edwards (1985). Black Gods: Orisa Studies in the New World. Yoruba Theological Archministry. ISBN 978-1881-24402-8.
Ifayemi Elebuibon (1994). Apetebii: The Wife of Orunmila. Athelia Henrietta Press. ISBN 978-0963-87871-7.
James T. Houk (1995). Spirits, Blood, and Drums: The Orisha Religion of Trinidad. Temple University Press. ISBN 978-1566-39349-2.
John Mason (1996). Olóòkun: Owner of Rivers and Seas. Yoruba Theological Archminstry. ISBN 978-1881-24405-9.
John Mason (1992). Orin Orisa: Songs for selected Heads. Yoruba Theological Archminstry. ISBN 978-1881-24400-4.
Mozella G Mitchell (2006). Crucial Issues in Caribbean Religions. Peter Lang. ISBN 978-0820-48191-3.
David M O'Brien (2004). Animal Sacrifice and Religious Freedom: Church of the Lukumi Babalu Aye v. City of Hialeah. University Press of Kansas. ISBN 978-0700-61302-1.
Baba Esù Onàrè. "Tratado Encilopedico de Ifa".
Andrés I Pérez y Mena (1982). Socialization by Stages of Development into a Centro Espiritista in the South Bronx of New York City. Teachers College, Columbia University. OCLC 10981378.
Andrés I Pérez y Mena (1991). Speaking with the Dead: Development of Afro-Latin Religion Among Puerto Ricans in the United States. AMS Press. ISBN 978-0404-19485-7.
Andrés I Pérez y Mena (1996). "Religious Syncretism". In Richard and Rafael Chabran (eds.). The Latino Encyclopedia. Salem Press. ISBN 978-0761-40125-4.
Andrés I. Pérez y Mena (March 1998). "Cuban Santería, Haitian Vodun, Puerto Rican Spiritualism: A Multicultural Inquiry into Syncretism". Journal for the Scientific Study of Religion. 37 (1): 15–27. JSTOR 1388026.
Andrés I Pérez y Mena (1999). "Animal Sacrifice". In Wade Clark Roof (ed.). Contemporary American Religion. Macmillan Publishers. ISBN 978-0028-64928-3.
Andrés I Pérez y Mena (1999). "Santería". In Wade Clark Roof (ed.). Contemporary American Religion. Macmillan Publishers. ISBN 978-0028-64928-3.
Andrés I Pérez y Mena (2000). "John Paul II Visits Cuba". Great Events of the Twentieth Century. Salem Press.
Andrés I Pérez y Mena (February 2000). "Understanding Religiosity in Cuba". Journal of Hispanic/Latino Theology. 7 (3): 6–34.
Anthony M Stevens Arroyo and Andrés I Pérez y Mena, eds. (1995). Enigmatic Powers: Syncretism with African and Indigenous Peoples' Religions among Latinos. Bildner Center for Western Hemisphere Studies. ISBN 0-929972-11-2.
Robert Farris Thompson (1983). Flash of the Spirit: African and Afro-American Art and Philosophy. Random House. ISBN 978-0394-50515-2.
González-Wippler, Migene (1990). Santería: African Magic in Latin America (2nd ed.). Original Productions. p. 179. ISBN 0942272048.
Library resources in your library and in other libraries about Santería
Furius Santería DB, A database of the rhythms and chants found in recordings
Joseph M Murphy. "Santería". Encyclopædia Britannica.
Cowrie-shell divination
Language
Watch
Edit
Cowrie-shell divination refers to several distinct forms of divination using cowrie shells that are part of the rituals and religious beliefs of certain religions. Though best-documented in West Africa as well as in Afro-American religions, such as Santería, Candomblé, and Umbanda,[1][2][3] cowrie-shell divination has also been recorded in other regions, notably East Africa and India.[4]
In West Africa
In the African diaspora
References
In West Africa Edit
Several forms of cowrie-shell divination are distributed broadly throughout West Africa.
While there are many variants using from eight to 21 cowrie shells, West African-derived forms most commonly use 16 cowrie shells on a prepared table or on a mat on the ground, interpreting the patterns that result which are known as Odu. Before casting the shells, the priest/priestess invokes and salutes the Orishas, and puts questions to them. The Orishas answer the questions by influencing the way the shells fall on the table.
Ẹẹ́rìndínlógún Edit
Ẹẹ́rìndínlógún (from the Yoruba owó mẹ́rìndínlógún "sixteen cowries", literally "four taken from 20") is a cowrie-shell divination method practiced in the Yoruba religion.
The number 16 holds important significance in Yoruba mythology as it was the purported number of original divinities that established life on earth. In merindinlogun divination, the shells are thrown and the number of shells that fall with the opening facing up is associated with a certain odu. This system of divination is used when consulting the Orishas.
In the African diaspora Edit
Cowrie-shell divination is found in Latin America where it plays an important role in religions like Santería and Candomblé.
In Cuba, Dominican Republic, and Puerto Rico, it is called dilogun.[5]
In Brazil, it is called merindinlogun.
Though they share a common root, Caribbean and South American cowrie shell divination have subsequently developed in independence from West African practice. For example, among Caribbean diviners, the first throw of the shells involves throwing them twice to derive a composite Odu. While there are regional practices in Yorubaland where this is also the case, it is not as standardized and uniform as it is in Cuba, suggesting a stronger quality control by Cuban Ifá priests.
In Santería Edit
The cowrie-shells, called Diloggún, are used by priests and priestesses of Santería, who are called Santeros and Santeras, respectively. Both men and women who have been initiated into Santería can read cowrie shells.[6] There are a combination of 256 possible odu and a skilled diviner can interpret the meaning of each one, depending on the orientation of the reading. If the reading comes in Ire, the client will experience good fortune, and if it comes in Osorbo, the client faces obstacles that can be overcome with the help of the Orichás.
In Candomblé
Cowrie shell modified for divination, showing the natural and contrived openings.
The cowrie shell, as collected from a beach, has a flattened side with a longitudinal slit, and a smooth, rounded side. Like a coin, the shell has only two stable positions on a flat surface, with the slit side facing either up or down. A few cowrie-shell diviners use the shells in this natural state; then the outcome of the throw, for each piece, is either "open" (slit up) or "closed" (slit down).
Most priests, however, use modified shells whose rounded part has been ground away, creating a second, artificial opening. The two stable positions of the shell are still called "open" or "closed" for divination purposes. In most Candomblé houses, "open" still means that the natural opening is facing up; but some traditions (mainly in Candomblé Ketu) use the opposite convention. The number of "open" shells is used to select an item (odú) which direct the diviner to a fixed list of oracular verses.
References
References Edit
^ Pierre Fatumbi Verger (1954): Dieux D'Afrique Paul Hartmann, Paris (1st edition, 1954; 2nd edition, 1995). 400 pages, 160 photos, ISBN 2-909571-13-0.
^ Pierre Verger, Notas Sobre o Culto aos Orixás e Voduns. 624 ages. Portuguese translation by Carlos E. M. Moura. Editora da Universidade de São Paulo, Brazil, 1999 ISBN 85-314-0475-4
^ José Beniste (1999), Jogo de Búzios - Um Encontro com o Desconhecido. Editora Bertrand Brasil, 290 pages. ISBN 85-286-0774-7
^ J. Wilfrid Jackson (1917). Shells as Evidence of the Migrations of Early Culture. London: Longmans, Green, & Co. (pp. 144-45, 170)
^ Ocha ni'lele (2003). The Diloggun: The Orishas, Sacrifices, Proverbs, and Prohibitions of Cuban Santeria. Destiny Books.
^ Cynthia Duncan, Ph.D. About Santeria
Fatunmbi, Awo Fálòkun (2011). Mérìndínlógún: Òrìsà Divination Using 16 Cowries - Revised and Extended Edition. Ile Osomi'na Books. ISBN 1-4636-6750-7.
Fatunmbi, Awo Fálòkun (1992). Awo: Ifa & the Theology of Orisha Divination. New York: Original Publications. ISBN 0-942272-24-2.
Abraham, Roy Clive (1958). Dictionary of Modern Yoruba. London: University of London Press.
Bascom, William (1993). Sixteen Cowries : Yoruba Divination from Africa to the New World. Indiana University Press. ISBN 0-253-20847-5.
7. Anne Regourd, with the collaboration of A. Julliard, "Le jet de coquillages divinatoire en Islam arabe et en Afrique subsaharienne : première contribution à une étude comparative", Journal of Oriental and African Studies 11(2000-2002), 2003, 133-149. 8. Anne Regourd, "Divination par lâcher de coquillages (wad‘) à Sanaa, Yémen", Annali dell’Istituto Università degli Studi di Napoli «L’Orientale» (AION), 69/1-4 (2009), 37-57, 2012.
For other uses, see IFA (disambiguation).
Ifá is a Yoruba religion and system of divination. Its literary corpus is the Odu Ifá. Orunmila is identified as the Grand Priest, as he is who revealed divinity and prophecy to the world. Babalawos or Iyanifas use either the divining chain known as Opele, or the sacred palm or kola nuts called Ikin, on the wooden divination tray called Opon Ifá.
Sixteen Principal Odu
Name
1
2
3
4
Ogbe
I
I
I
I
Oyẹku
II
II
II
II
Iwori
II
I
I
II
Odi
I
II
II
I
Irosun
I
I
II
II
Iwọnrin
II
II
I
I
Ọbara
I
II
II
II
Ọkanran
II
II
II
I
Ogunda
I
I
I
II
Ọsa
II
I
I
I
Ika
II
I
II
II
Oturupọn
II
II
I
II
Otura
I
II
I
I
Irẹtẹ
I
I
II
I
Ọsẹ
I
II
I
II
Ofun
II
I
II
I
Sixteen Principal Afa-du
(Yeveh Vodou)
Name
1
2
3
4
Eji-Ogbe
I
I
I
I
Ọyeku-Meji
II
II
II
II
Iwori-Meji
II
I
I
II
Odi-Meji
I
II
II
I
Irosun-Meji
I
I
II
II
Ọwanrin-Meji
II
II
I
I
Ọbara-Meji
I
II
II
II
Ọkanran-Meji
II
II
II
I
Ogunda-Meji
I
I
I
II
Ọsa-Meji
II
I
I
I
Ika-Meji
II
I
II
II
Oturupon-Meji
II
II
I
II
Otura-Meji
I
II
I
I
Irete-Maji
I
I
II
I
Ọse-Meji
I
II
I
II
Ofu meji
II
I
II
I
Ifá is practiced throughout the Americas, West Africa, and the Canary Islands, in the form of a complex religious system, and plays a critical role in the traditions of Santería, Candomblé, Palo, Umbanda, Vodou, and other Afro-American faiths, as well as in some traditional African religions.
History Edit
The 16-principle system seems to have its earliest history in West Africa. Each Niger–Congo-speaking ethnic group that practices it has its own myths of origin; Yoruba religion suggests that it was founded by Orunmila in Ilé-Ifẹ̀ when he initiated himself and then he initiated his students, Akoda and Aseda. Other myths suggest that it was brought to Ilé-Ifẹ̀ by Setiu, a Nupe man who settled in Ilé-Ifẹ̀. According to the book The History of the Yorubas from the Earliest of Times to the British Protectorate (1921) by Nigerian historian Samuel Johnson and Obadiah Johnson, it was Arugba, the mother of Onibogi, the 8th Alaafin of Oyo who introduced Oyo to Ifá in the late 1400s.[1] She initiated the Alado of Ato and conferred on him the rites to initiate others. The Alado, in turn, initiated the priests of Oyo and that was how Ifá came to be in the Oyo empire. Odinani suggests that Dahomey Kings noted that the system of Afá was brought by a diviner known as Gogo from eastern Nigeria.[2]
Orunmila came to establish an oral literary corpus incorporating stories and experiences of priests and their clients along with the results. This odu corpus emerges as the leading documentation on the Ifá tradition to become a historical legacy.
Yoruba canon Edit
In Yorubaland, divination gives priests unreserved access to the teachings of Orunmila.[3] Eshu is the one said to lend ashe to the oracle during provision of direction and or clarification of counsel. Eshu is also the one that holds the keys to ones ire (fortune or blessing)[4], thus acts as Oluwinni (ones Creditor), he can grant ire or remove it.[5] Ifá divination rites provide an avenue of communication to the spiritual realm and the intent of ones destiny.[6]
Igbo canon Edit
In Igboland, Ifá is known as Afá, and is performed by specialists called Dibia. The Dibia is considered a doctor and specializes in the use of herbs for healing and transformation.[7]
Ewe canon Edit
Among the Ewe people of southern Togo and southeast Ghana, Ifá is known as Afá, where the Vodun spirits come through and speak. In many of their Egbes, it is Alaundje who is honored as the first Bokono to have been taught how to divine the destiny of humans using the holy system of Afá. The Amengansi are the living oracles who are higher than a bokono. A priest who is not a bokono is known as Hounan, similar to Houngan, a male priest in Haitian Vodou, a derivative religion of Vodun, the religion of the Ewe.
Odù Ifá Edit
Divination tray
There are sixteen major books in the Odu Ifá[8] literary corpus. When combined, there are a total of 256 Odu (a collection of sixteen, each of which has sixteen alternatives ⇔ 16^2, or 4^4) that are believed to reference all situations, circumstances, actions and consequences in life based on the uncountable ese (or "poetic tutorials") relative to the 256 Odu coding. These form the basis of traditional Yoruba spiritual knowledge and are the foundation of all Yoruba divination systems. Ifá proverbs, stories, and poetry are not written down. Rather, they are passed down orally from one babalawo to another.
International recognition Edit
The Ifá Divination system was added in 2005 by UNESCO to its list of the "Masterpieces of the Oral and Intangible Heritage of Humanity".[9]
Notable followers Edit
21 Savage, British-American rapper
Osunlade, musician, record producer, DJ
Wande Abimbola, Nigerian linguist
Sandra Valls, American comic, actor, singer
Notable followers Edit
21 Savage, British-American rapper
Osunlade, musician, record producer, DJ
Wande Abimbola, Nigerian linguist
Sandra Valls, American comic, actor, singer
See also Edit
Babalawo
Iyalawo
Orunmila
References Edit
^ Johnson, Samuel (1921). History of the Yorubas from the Earliest of Times to the Beginning of the British Protectorate. Nigeria Bookshops.
^ "Afa in the African Diaspora".
^ Lijadu, E. M. Ifá: ImọLe Rẹ Ti I Ṣe Ipile Isin Ni Ilẹ Yoruba. Ado-Ekiti: Omolayo Standard Press, 1898. 1972.
^ https://aseire.yolasite.com/meaning.php
^ [1] Archived September 25, 2015, at the Wayback Machine
^ Adéẹ̀kọ́, Adélékè. "'Writing' and 'Reference' in Ifá Divination Chants." Oral Tradition 25, no. 2 (2010).
^ "Igbo Medicine".
^ Sixteen major 'books in Odù Ifá Archived July 2, 2008, at the Wayback Machine
^ "Ifa Divination System". Retrieved 5 July 2017.
Further reading Edit
Chief FAMA Fundamentals of the Yoruba Religion (Orisa Worship) ISBN 0-9714949-0-8
Chief FAMA Practitioners' Handbook for the Ifa Professional ISBN 0-9714949-3-2
Chief FAMA Fundamentos de la Religion Yoruba (Adorando Orisa) ISBN 0-9714949-6-7
Fama, Chief (1994). Sixteen mythological stories of Ifá = (Ìtàn Ífá mẹ́rìndínlógún). San Bernardino, CA: Ilé Ọ̀rúnmìlà Communications. ISBN 9780964424722.
Chief FAMA FAMA'S EDE AWO (Orisa Yoruba Dictionary) ISBN 0-9644247-8-9
Chief FAMA The Rituals (novela) ISBN 0-9644247-7-0
Awo Fasina Falade Ifa: The Key to Its Understanding ISBN 0-9663132-3-2
Chief Adedoja Aluko The Sixteen (16) Major Odu Ifa from Ile-Ife ISBN 978-37376-6-X
Chief Hounon-Amengansie, Mama Zogbé (Vivian Hunter Hindrew) Mami Wata: Africa's Ancient God/dess Unveiled Vol. I ISBN 978-0-615-17936-0
Chief S. Solagbade Popoola library, INC Ifa Dida: Vol 1 (EjiOgbe - Orangun Meji), ISBN 978-0-9810013-1-9
Chief S. Solagbade Popoola library, INC Ifa Dida: Vol 2 (Ogbe Oyeku - Ogbe Ofun), ISBN 978-1-926538-12-9
Chief S. Solagbade Popoola & Fakunle Oyesanya Ikunle Abiyamo - The ASE of Motherhood ISBN 978-09810013-0-2
C. Osamaro Ibie Ifism the Complete Works of Orunmila ISBN 1-890157-05-8
William R. Bascom: Ifa Divination: Communication Between Gods and Men in West Africa ISBN 0-253-20638-3
William R. Bascom: Sixteen Cowries: Yoruba Divination from Africa to the New World ISBN 0-253-20847-5
Rosenthal, J. ‘Possession Ecstasy & Law in Ewe Voodoo" ISBN 0-8139-1805-7
Maupoil, Bernard. "La Geomancie L'ancienne Côte des Esclaves
Alapini, Julien. Les noix sacrées. Etude complète de Fa-Ahidégoun génie de la sagesse et de la divination au Dahomey
Dr. Ron Eglash (1997) American Anthropologist Recursion in ethnomathematics, Chaos Theory in West African divination.
Bàbálàwó Ifatunwase Tratados Enciclopédicos de Ifá (Colección Alafundé), ISBN 978-0-9810387-04
Historical and literary sources Edit
Orunmila is recognized as a primordial Irunmole (an Orisha that has a hand in the creation of the Universe) that was present both at the beginning of Creation and then again amongst humanity as a priest that taught an advanced form of spiritual knowledge and ethics during visits to earth in physical form or through his disciples. Orunmila is the spirit of wisdom among the Irunmole and the divinity of destiny and prophecy. He is praise named "Igbakeji Olodumare" (second in command to Olodumare) and "eleri ipin" (witness of fate). It was also Orunmila who carried Ifá (the wisdom of Olodumare) to Earth.[3] Priests of Ifá are known as babalawos and Priestesses of Ifá are known as iyanifas.[4]
Orunmila is considered a sage, recognizing that Olodumare placed Ori (intuitive knowledge) in him as a prime Orisha. It is Ori who can intercede and affect the reality of a person much more than any other Orisha.[2][3][4]
Priesthood and initiation Edit
Awo in every tradition study the 256 Odu; each Odu is traditionally considered to include stories and prayers that have been passed down from the time that Orunmila walked the Earth as a prophet.[2][5][6]
Some initiatory lineages have only male priests of Orunmila, while other lineages include female priestesses. The term "Awo" is a gender-neutral title for an initiated priest of Orunmila. The debate surrounding gender is a result of diversity in the history of Ifá in various locations. In Latin America and some areas of West Africa, only men may become full priests of Orunmila, while in other regions of West Africa the priesthood is open to women. Ifá practitioners believe in duality in life: males exist because of the female essence and females exist because of the male essence, so every major rite or ceremony includes both genders.[7]
Every Ifá stanza has one portion dedicated to the issue of teaching the Iwa that Ifá supports. This Iwa, which Ifá teaches transcends religious doctrine, is central to every human being, and imparts communal, social and civic responsibility that Olodumare supports. Of great importance to this is the theme of righteousness and practicing good moral behavior.[8]
See also Edit
Ifá
References Edit
^ Bascom, William (1991). Ifa Divination: Communication Between Gods and Men in West Africa. Indiana University Press. p. ix. ISBN 9780253206381. Retrieved 1 April 2019. Qrunmila is another name for Ifa, the deity
^ a b c William R. Bascom: Ifa Divination: Communication Between Gods and Men in West Africa ISBN 0-253-20638-3
^ a b c Chief FAMA Fundamentals of the Yoruba Religion (Orisa Worship) ISBN 0-9714949-0-8
^ a b c Chief FAMA Practitioners' Handbook for the Ifa Professional ISBN 0-9714949-3-2
^ Adeoye, C. L. (1989). Ìgbàgbọ́ àti ẹ̀sìn Yorùba (in Yoruba). Ibadan: Evans Bros. Nigeria Publishers. pp. 285–302. ISBN 9781675098
^ Bàbálàwó Ifatunwase Tratados Enciclopédicos de Ifá (Colección Alafundé), ISBN 978-0-9810387-04
^ Abimbola, Kola (2005). Yoruba Culture: A Philosophical Account (Paperback ed.). Iroko Academics Publishers. ISBN 1-905388-00-4.
^ Ifaloju , Iwòrì Méjì: Ifá speaks on Righteousness, (an extract from S.S. Popoola, Ifa Dida, Library, INC) 2011
Resources
Resources Edit
Chief S. Solagbade Popoola & Fakunle Oyesanya, Ikunle Abiyamo: The ASE of Motherhood 2007. ISBN 978-0-9810013-0-2
Chief S. Solagbade Popoola Library, INC Ifa Dida Volume One (EjiOgbe - Orangun Meji) ISBN 978-0-9810013-1-9
Chief S. Solagbade Popoola Library, INC Ifa Dida Volume Two (OgbeYeku - OgbeFun) ISBN 978-1-926538-12-9
Chief S. Solagbade Popoola Library, INC Ifa Dida Volume Three (OyekuOgbe - OyekuFun) ISBN 978-1-926538-24-2
James J. Kulevich, "The Odu of Lucumi: Information on all 256 Odu Ifa"
Ayele Fa'seguntunde' Kumari, Iyanifa:Women of Wisdom ISBN 978-1500492892
Yoruba religion
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The Yoruba religion comprises the traditional religious and spiritual concepts and practice of the Yoruba people. Its homeland is in present-day Southwestern Nigeria and the adjoining parts of Benin and Togo, commonly known as Yorubaland. It shares some parallels with the Vodun practiced by the neighboring Fon and Ewe peoples to the west and to the religion of the Edo people to the east. Yoruba religion is the basis for a number of religions in the New World, notably Santería, Umbanda, Trinidad Orisha Haitian Vodou, and Candomblé.[1] Yoruba religious beliefs are part of Itan, the total complex of songs, histories, stories, and other cultural concepts which make up the Yoruba society.[1][2][3]
According to Kola Abimbola, the Yoruba have evolved a robust cosmology.[1] In brief, it holds that all human beings possess what is known as "Ayanmo"[4] (destiny, fate) and are expected to eventually become one in spirit with Olodumare (also known as Olorun, the divine creator and source of all energy). Furthermore, the thoughts and actions of each person in Ayé (the physical realm) interact with all other living things, including the Earth itself.[2]
Each person attempts to achieve transcendence and find their destiny in Orun-Rere (the spiritual realm of those who do good and beneficial things).
One's ori-inu (spiritual consciousness in the physical realm) must grow in order to consummate union with one's "Iponri" (Ori Orun, spiritual self).[4]
Iwapẹlẹ (or well-balanced) meditative recitation and sincere veneration is sufficient to strengthen the ori-inu of most people.[2][4] Well-balanced people, it is believed, are able to make positive use of the simplest form of connection between their Oris and the omnipotent Olu-Orun: an adura (petition or prayer) for divine support.
Prayer to one's Ori Orun produces an immediate sensation of joy. Elegbara (Eshu, not the divine messenger but accuser of the righteous) initiates contact with spiritual realm (not heavenly places) on behalf of the petitioner, and transmits the prayer to Ayé; the deliverer of ase or the spark of life. He transmits this prayer without distorting it in any way. Thereafter, the petitioner may be satisfied with a personal answer. In the event that he or she is not, the Ifá oracle of the Orisha Orunmila may also be consulted. All communication with Orun, whether simplistic in the form of a personal prayer or complicated in the form of that done by an initiated Babalawo (priest of divination), however, is energized by invoking ase.
In the Yoruba belief system, Olodumare has ase over all that is. Hence, is considered supreme.[2]
Olodumare Edit
Main article: Olodumare
Olodumare is the most important "state of existence".[5] Regarded as being all-encompassing, no gender can be assigned. Hence, it is common to hear references to "it" or "they" (although this is meant to address a somewhat singularity). "They" are the owner of all heads, for during human creation, Olodumare gave "emi" (the breath of life) to humankind. In this, Olodumare is Supreme.[5]
Perhaps one of the most important human endeavors extolled within the Yoruba literary corpus is the quest to improve one's "Iwa" (character, behaviour). In this way the teachings transcends religious doctrine, advising as it does that a person must also improve their civic, social and intellectual spheres of being; every stanza of the sacred Ifá oracular poetry (Odu Ifa) has a portion covering the importance of "Iwa". Central to this is the theme of righteousness, both individual and collective.[6]
Creation Edit
The Yoruba regard Olodumare as the principal agent of creation.
According to a Yoruba account of creation, during a certain stage in this process, the "truth" was sent to confirm the habitability of the newly formed planets. The earth being one of these was visited but deemed too wet for conventional life.
After a successful period of time, a number of divinities led by Obatala were sent to accomplish the task of helping earth develop its crust. On one of their visits to the realm, the arch-divinity Obatala took to the stage equipped with a mollusk that concealed some form of soil; winged beasts and some cloth like material. The contents were emptied onto what soon became a large mound on the surface of the water and soon after, the winged-beasts began to scatter this around until the point where it gradually made into a large patch of dry land; the various indentations they created eventually becoming hills and valleys.[5]
Obatala leaped onto a high-ground and named the place Ife. The land became fertile and plant life began to flourish. From handfuls of earth he began to mold figurines. Meanwhile, as
Orisha Edit
Main article: Orisha
An Orisha (spelled Òrìṣà) is an entity that possesses the capability of reflecting some of the manifestations of Olodumare. Yoruba Orishas (commonly translated unique/special/selected heads") are often described as intermediaries between humankind and the supernatural. The term is also translated as "Deities" or "Divinities" or "Gods".[8]
Orisha(s) are revered for having control over specific elements by nature, thus being better referred to as the divinities or Imole. Even so, there are those of their number that are more akin to ancient heroes and/or sages.[3] These are best addressed as Dema Deities. Even though the term Orisha is often used to describe both classes of divine entities, it is properly reserved for the former one.[3]
Orishas Attributes
Orunmila / Ọ̀rúnmìlà The Yoruba Grand Priest and custodian of the Ifa Oracle, source of knowledge who is believed to oversee the knowledge of the Human Form, Purity, the Cures of illnesses and deformities. Babalawos are Orumila's subordinate as priests and followers.
Eshu / Èṣù Often ill-translated as "The Devil" or "The Evil Being", Eshu is in truth neither of these. Best referred to as "The Trickster", he deals a hand of misfortune to those that do not offer tribute or are deemed to be spiritual novices. Also regarded as the "divine messenger", a prime negotiator between negative and positive forces in the body and an enforcer of the "law of being". He is said to assist in enhancing the power derived from herbal medicines and other forms of esoteric technology.
Eshu is the Orisha of chance, accident and unpredictability. Because he is Olorun's linguist and the master of languages, Eshu is responsible for carrying messages and sacrifices from humans to the Sky God. Also known for his phallic powers and exploits. Eshu is said to lurk at gateways, on the highways and at the crossroads, where he introduces chance and accident into the lives of humans. Known by a variety of names, including Elegbara.[9]
Ogoun / Ògún Orisha of iron and metallurgy.
Yemoja / Yemọja Mother of Waters, Nurturer of Water Resources. According to Olorishas, she is the amniotic fluid in the womb of the pregnant woman, as well as the breasts which nurture. She is considered the protective energy of the feminine force.
Oshun / Ọ̀ṣun A second wife of the former Oba of Oyo called Shango (another Yoruba Orisha, see below), she is said to have entered into a river at Osogbo. The Yoruba clerics ascribed to her Sensuality, Beauty and Gracefulness, symbolizing both their people's search for clarity and a flowing motion. She is associated with several powers, including abilities to heal with cool water, induction of fertility and the control of the feminine essence. Women appeal to her for child-bearing and for the alleviation of female disorders. The Yoruba traditions describe her as being fond of babies and her intervention is sought if a baby becomes ill. Oshun is also known for her love of honey.
Shango / Ṣàngó Associated with Virility, Masculinity, Fire, Lightning, Stones, Oyo Warriors and Magnetism. He is said to have the abilities to transform base substances into those that are pure and valuable. He was the Oba of Oyo at some point in its history. He derived his nickname Oba Koso from the tales of his immortality. Shango is the Orisha of the thunderbolt, said to have ruled in ancient times over the kingdom of Oyo. Also known as Jakuta (Stone Thrower) and as Oba Koso (The King Does Not Hang).
Oya / Ọya The third wife of the former Oba of Oyo called Shango (another Yoruba Orisha, see above), she is said to have entered into the River Niger. She is often described as the Tempest, Guardian of the Cemetery, Winds of Change, Storms and Progression. Due to her personal power, she is usually depicted as being in the company of her husband Shango. Orisha of rebirth.
Orisha Edit
Main article: Orisha
An Orisha (spelled Òrìṣà) is an entity that possesses the capability of reflecting some of the manifestations of Olodumare. Yoruba Orishas (commonly translated unique/special/selected heads") are often described as intermediaries between humankind and the supernatural. The term is also translated as "Deities" or "Divinities" or "Gods".[8]
Orisha(s) are revered for having control over specific elements by nature, thus being better referred to as the divinities or Imole. Even so, there are those of their number that are more akin to ancient heroes and/or sages.[3] These are best addressed as Dema Deities. Even though the term Orisha is often used to describe both classes of divine entities, it is properly reserved for the former one.[3]
Orishas Attributes
Orunmila / Ọ̀rúnmìlà The Yoruba Grand Priest and custodian of the Ifa Oracle, source of knowledge who is believed to oversee the knowledge of the Human Form, Purity, the Cures of illnesses and deformities. Babalawos are Orumila's subordinate as priests and followers.
Eshu / Èṣù Often ill-translated as "The Devil" or "The Evil Being", Eshu is in truth neither of these. Best referred to as "The Trickster", he deals a hand of misfortune to those that do not offer tribute or are deemed to be spiritual novices. Also regarded as the "divine messenger", a prime negotiator between negative and positive forces in the body and an enforcer of the "law of being". He is said to assist in enhancing the power derived from herbal medicines and other forms of esoteric technology.
Eshu is the Orisha of chance, accident and unpredictability. Because he is Olorun's linguist and the master of languages, Eshu is responsible for carrying messages and sacrifices from humans to the Sky God. Also known for his phallic powers and exploits. Eshu is said to lurk at gateways, on the highways and at the crossroads, where he introduces chance and accident into the lives of humans. Known by a variety of names, including Elegbara.[9]
Ogoun / Ògún Orisha of iron and metallurgy.
Yemoja / Yemọja Mother of Waters, Nurturer of Water Resources. According to Olorishas, she is the amniotic fluid in the womb of the pregnant woman, as well as the breasts which nurture. She is considered the protective energy of the feminine force.
Oshun / Ọ̀ṣun A second wife of the former Oba of Oyo called Shango (another Yoruba Orisha, see below), she is said to have entered into a river at Osogbo. The Yoruba clerics ascribed to her Sensuality, Beauty and Gracefulness, symbolizing both their people's search for clarity and a flowing motion. She is associated with several powers, including abilities to heal with cool water, induction of fertility and the control of the feminine essence. Women appeal to her for child-bearing and for the alleviation of female disorders. The Yoruba traditions describe her as being fond of babies and her intervention is sought if a baby becomes ill. Oshun is also known for her love of honey.
Shango / Ṣàngó Associated with Virility, Masculinity, Fire, Lightning, Stones, Oyo Warriors and Magnetism. He is said to have the abilities to transform base substances into those that are pure and valuable. He was the Oba of Oyo at some point in its history. He derived his nickname Oba Koso from the tales of his immortality. Shango is the Orisha of the thunderbolt, said to have ruled in ancient times over the kingdom of Oyo. Also known as Jakuta (Stone Thrower) and as Oba Koso (The King Does Not Hang).
Oya / Ọya The third wife of the former Oba of Oyo called Shango (another Yoruba Orisha, see above), she is said to have entered into the River Niger. She is often described as the Tempest, Guardian of the Cemetery, Winds of Change, Storms and Progression. Due to her personal power, she is usually depicted as being in the company of her husband Shango. Orisha of rebirth.
An Egungun masquerade dance garment in the permanent collection of The Children’s Museum of Indianapolis
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The Yoruba believe in Atunwa, reincarnation within the family. The names Babatunde (father returns), Yetunde (Mother returns), Babatunji (Father wakes once again) and Sotunde (The wise man returns) all offer vivid evidence of the Ifa concept of familial or lineal rebirth. There is no simple guarantee that your grandfather or great uncle will "come back" in the birth of your child, however.
Whenever the time arrives for a spirit to return to Earth (otherwise known as The Marketplace) through the conception of a new life in the direct bloodline of the family, one of the component entities of a person's being returns, while the other remains in Heaven (Ikole Orun). The spirit that returns does so in the form of a Guardian Ori. One's Guardian Ori, which is represented and contained in the crown of the head, represents not only the spirit and energy of one's previous blood relative, but the accumulated wisdom he or she has acquired through myriad lifetimes. This is not to be confused with one’s spiritual Ori, which contains personal destiny, but instead refers to the coming back to The Marketplace of one's personal blood Ori through one's new life and experiences. The Primary Ancestor (which should be identified in your Itefa) becomes – if you are aware and work with that specific energy – a “guide” for the individual throughout their lifetime. At the end of that life they return to their identical spirit self and merge into one, taking the additional knowledge gained from their experience with the individual as a form of payment.
Yoruba religion around the world Edit
Main article: Yoruba history
According to Professor S. A. Akintoye, the Yoruba were exquisite statesmen who spread across the globe in an unprecedented fashion;[10] the reach of their culture is largely due to migration—the most recent migration occurred with the Atlantic slave trade. During this period, many Yoruba were captured and sold into the slave trade and transported to Argentina, Brazil, Cuba, Colombia, Dominican Republic, Puerto Rico, Trinidad and Tobago, St. Vincent & The Grenadines, Uruguay, Venezuela, and other parts of the Americas. With them, they carried their religious beliefs. The school-of-thought integrated into what now constitutes the core of the "New World lineages":[10][11][12][13]
Candomblé (Brazil, Argentina, Uruguay)
Santería (Cuba, Puerto Rico, Dominican Republic)
Trinidad Orisha (Trinidad and Tobago)
Spiritual Baptist (St. Vincent & The Grenadines)
Umbanda (Brazil, Argentina, Uruguay)
Relationship and influence on Voodoo Edit
The Vodun faith, which originated amongst a different ethnic group (the Gbe speaking peoples of present-day Benin, Togo, and Ghana), holds influential aspects on the African diaspora in countries such as Haiti and Cuba, also New Orleans, Louisiana in the United States.[14]
Amalgamation with other religions Edit
In Latin America, Yoruba religion has been in intense Syncretism with Christianity, Indigenous religions and Spiritism since the first arrival of African immigrants. In Brazil, the religion of Umbanda was born from the rich interaction of beliefs that Latin America provided. Followers of Umbanda typically consider themselves Monotheistic, but honor Catholic Saints and Orisha as manifestations from god or as Tutelary deities. Umbanda worship also include elements from Native South American rituals such as the ritual use of Tobacco and communication with the spirits of deceased Indian warriors (Caboclo).
In the 1949 documentary Fiestas de Santiago Apóstol en Loíza Aldea, anthropologist Ricardo Alegría noted a similar tendency at Loíza, Puerto Rico, arguing that the affinity between the black population in the municipality and the Catholic saint Santiago Apóstol may derive from the way in which he is depicted as a warrior; a similar theme to some depictions of Shango.[15] This theory supposed that this resemblance was used by the population as a covert form to honor their ancestral deity.
References Edit
Footnotes
^ a b c Abimbola, Kola (2005). Yoruba Culture: A Philosophical Account (Paperback ed.). Iroko Academics Publishers. ISBN 1-905388-00-4.
^ a b c d Ọlabimtan, Afọlabi (1991). Yoruba Religion and Medicine in Ibadan. Translated by George E. Simpson. Ibadan University Press. ISBN 978-121-068-0. OCLC 33249752.
^ a b c d J. Olumide Lucas, The Religion of the Yorubas, Athelia Henrietta PR, 1996. ISBN 0-9638787-8-6
^ a b c Ọlabimtan, Afọlabi (1973). Àyànmọ. Lagos, Nigeria: Macmillan. OCLC 33249752.
^ a b c d e Bolaji Idowu (1982). Olódùmarè: God in Yoruba Belief. Ikeja, Nigeria: Longman. ISBN 0-582-60803-1.
^ Ifaloju (February 2011). "Odù-Ifá Iwòrì Méjì; Ifá speaks on Righteousness". Ifa Speaks... S.S. Popoola, Ifa Dida, Library, INC. Retrieved 8 April 2012.
^ Leeming & Leeming 2009 – entry "Yoruba". Retrieved 2010-04-30.
^ Cf.The Concept of God: The People of Yoruba for the acceptability of the translation
^ Courlander, Harold (March 1973). Tales of Yoruba Gods and Heroes. Crown Pub. ISBN 978-0517500637.
^ a b Akintoye, Prof S. A. (2010). A history of the Yoruba people. Amalion Publishing. ISBN 2-35926-005-7. ASIN 2359260057.
^ Brown (Ph.D.), David H. (2003). Santería Enthroned: Innovation in an Afro-Cuban Religion. University of Chicago Press. ISBN 0-226-07610-5.
^ Oditous (2010). "Anthropology: [Yoruba]". Anthrocivitas Online. Retrieved 2011-03-27.
^ Karade, Baba Ifa (1994). The Handbook of Yoruba Religious Concepts. York Beach, New York: Weiser Books. ISBN 0-87728-789-9.
^ Fandrich, Ina J. (2007). "Yorùbá Influences on Haitian Vodou and New Orleans Voodoo". Journal of Black Studies. 37 (5 (May)): 775–791. doi:10.1177/0021934705280410. JSTOR 40034365.
^ Hernández 2002, pp. 125
Bibliography
Hernández, Carmen Dolores (2002). Ricardo Alegría: Una Vida (in Spanish). Centro de Estudios Avanzados del Caribe, Fundación Puertorriqueña de las Humanidades, Instituto de Cultura Puertorriqueña, Academia Puertorriqueña de Historia. ISBN 1563282100.
Further reading Edit
Fayemi Fatunde Fakayode, "Iwure, Efficacious Prayer to Olodumare, the Supreme Force" ISBN 978-978-915-402-9
Chief S. Solagbade Popoola & Fakunle Oyesanya, Ikunle Abiyamo: The ASE of Motherhood[permanent dead link] 2007. ISBN 978-0-9810013-0-2
Chief S. Solagbade Popoola Library, INC Ifa Dida Volume One (EjiOgbe - Orangun Meji) ISBN 978-0-9810013-1-9
Chief S. Solagbade Popoola Library, INC Ifa Dida Volume Three (OyekuOgbe - OyekuFun) ISBN 978-1-926538-24-2
The Way of the Orisha by Philip John Neimark: Publisher HarperOne; 1st edition (May 28, 1993) ISBN 978-0-06-250557-6
Olódùmarè : God in Yoruba Belief by Bolaji Idowu, Ikeja : Longman Nigeria (1982) ISBN 0-582-60803-1
Dr. Jonathan Olumide Lucas, "The Religion of the Yorubas", Lagos 1948, C. M. S. Bookshop.
Leeming, David Adams; Leeming, Margaret Adams (2009). A Dictionary of Creation Myths (Oxford Reference Online ed.). Oxford University Press.
Morales, Ed (2003). The Latin Beat. Da Capo Press. ISBN 0-306-81018-2., pg. 177
Miguel A. De La Torre, Santería: The Beliefs and Rituals of a Growing Religion in America, 2004, ISBN 0-8028-4973-3.
Miguel R. Bances – Baba Eshu Onare, Tratado Enciclopedico de Ifa. Los 16 Meyis y sus Omoluos u Odus o Signos de Ifa.
Ológundúdú, Dayọ̀ ; foreword by Akinṣọla Akiwọwọ (2008). The cradle of Yoruba culture (Rev. ed.). Institute of Yoráubâa Culture ; Center for Spoken Words. ISBN 978-0-615-22063-5.
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West African Orisa Tradition of Nigeria
Yoruba Movies & Films Yoruba Theatre is the origin of Nigeria's Nollywood, the equivalent of America's Hollywood.
Ọbatala
Human Creation, The Sky, Silver, White, Purity, Handicapped people
Member of Orisha
Statue of Obatala in Costa do Sauípe, Bahía
Other names
Obatala or Obatalá; (obataasha)Ochala or Oxalá; and Orichalá or Orixalá
Venerated in
Yoruba religion
Color
White
Region
Nigeria, Benin, Latin America
Ethnic group
Yoruba
Personal information
Spouse
Yemoo
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This article is about the Yoruba deity. For the genus of spider, see Obatala (spider).
Obatala (known as Obatalá in Latin America) is an Orisha. He is believed to be the Sky Father and the creator of human bodies, which were brought to life by the smooth breath of Olodumare. Obatala is the father of all Orishas (irunmole). His principal wife is Yemoo.
Obatala was authorized by Olodumare to create land upon the water beneath the sky. Due to his efforts, the first Yoruba city, Ife, was founded. Obatala is Olodumare's representative on Earth and the shaper of human beings.[1]
According to the oral traditions of Ife, the mortal Obatala served as king of Ife during its classical period. His throne was lost to the lineage of his rival Oduduwa at some point during the 12th century CE.
Following Obatala's posthumous deification, he was admitted to the Yoruba pantheon as an aspect of the primordial divinity of the same name.
In Africa Edit
Primordial Obatala Edit
Obatala priests praying in their temple in Ile-Ife
According to the tenets of the Yoruba religion, Obatala is one of the oldest of all of the orishas and was granted authority to create the Earth. Before he could return to heaven and report to Olodumare, Oduduwa usurped his responsibility (due to Obatala's being drunk at the time). He/she took the satchel that Olodumare had given Obatala to aid him in creation, and used it to create land on the primeval ocean. A great feud ensued between the two siblings.
Mortal Obatala Edit
Oba Obatala was a king in Ife that was deposed by Oduduwa and his supporters. This is re-enacted every year in the Itapa festival in Ife. Ultimately, following the war between Obatala on the one hand and Oduduwa and his sons on the other, the latter were able to subsequently establish a dynasty with the former's reluctant consent.
It appears from the cult dramas of the Itapa festival that Obatala was a dying and rising god. He left his temple in the town on the seventh day of the festival, stayed in his grove outside the town's precincts on the eighth day, and returned in a great procession to his temple on the ninth day.
In the Americas Edit
Santería Edit
Festa do Bonfim, Bahia.
Obatalá (also known as Ochalá or Oxalá; Orichalá or Orixalá) is the oldest "Orisha funfun" ("white deity"), referring to purity, both physically and symbolically as in the "light" of consciousness. In Santería, Obatalá is syncretized with Our Lady of Mercy and Jesus Of Nazareth. Obatalá is said to have an equal number of male paths as female paths, but more often crowns women in part because men are traditionally crowned in Ifá in many lineages.
Candomblé Edit
In Candomblé, Oxalá (Obatalá) has been syncretized with Our Lord of Bonfim; in that role, he is the patron saint of Bahia. The extensive use of white clothing, which is associated with the worship of Oxalá, has become a symbol of Candomblé in general.[2] Friday is the day dedicated to the worship of Oxalá. A large syncretic religious celebration of the Festa do Bonfim in January in Salvador celebrates both Oxalá and Our Lord of Bonfim; it includes the washing of the church steps with a special water, made with flowers.
Snails Edit
The snail Achatina fulica is used for religious purposes in Brazil as an offering to Obatala. It is seen as a substitute for the African Giant Snail (Archachatina marginata) that is used in Yorubaland, because they are known by the same name (Igbin, also known as Ibi) in both Brazil and Yorubaland.
Oriki (praise names) Edit
Oluwa Aye - Lord of the Earth.
Alabalashe - He who has divine authority.
Baba Arugbo - Old Master or Father.
Baba Araye - Master or Father of all human beings.
Orishanla (also spelled Orishainla or Oshanla) - The arch divinity.
Obatala Oba Tasha, Oba takun takun lóde Ọ̀run - The great king in Heaven.
Bibliography Edit
Idowu, E. Bolaji: Olodumare: God in Yoruba Belief, London 1962.
Elebuibon, Yemi: Adventures of Obatala, Pt. 2.
Lange, Dierk: "The dying and the rising God in the New Year Festival of Ife", in: Lange, Ancient Kingdoms of West Africa, Dettelbach 2004, pp. 343–376.
References
References Edit
^ Tales of Yoruba Gods & Heroes by Harold Courlander
^ van de Port, Mattijs (2015). "Bahian white: the dispersion of Candomblé imagery in the public sphere of Bahia". Material Religion. 3 (2): 242–274. doi:10.2752/175183407X219769. ISSN 1743-2200.
==External links==
Oduduwa
Language
Watch
Edit
Oduduwa was a Yoruba divine king. Later known as the Ooni of Ile-Ife, the Yoruba holy city. He was not only the first ruler of a unified Ife,[1][2] but also the progenitor of various independent royal dynasties in Yorubaland and ancestor of their numerous crowned kings.[3].[4] His name, phonetically written by Yoruba language-speakers as Odùduwà and sometimes contracted as Ooduwa, Odudua or Oòdua is today venerated as "the hero, the warrior, the leader and father of the Yoruba race".[5] For a long time as propagated by early writers of Yoruba history, like the Bayajidda legend of the Hausa people, he was said to be an Eastern prince whose people were driven out of their kingdom in Mecca in Arabia [6] and were forced to migrate in a long march to present day south western Nigeria, though this belief is now thought to reflect later Islamic influences.[7] Through a war lasting many years, Oduduwa was able to defeat the forces of the 13 indigenous communities of Ife led by Obatala and formed these communities into a single Ife unit.
Oduduwa held the praise names Olofin Adimula, Olofin Aye and Olufe.[8]. Following his posthumous deification, he was admitted to the Yoruba pantheon as an aspect of a primordial divinity of the same name.[9]
fe bronze head depicting a monarch (possibly Oduduwa)
Occupation
Monarch
Etymology Edit
Oduduwa is the power of the womb, that brings forth into existence
Oduduwa represents omnipotence, the ability to affect and reconstruct the physical reality at will.
Oduduwa - odu da uwa - odu to da iwa - the principle that created the physical reality
Later years Edit
Upon the ending of Oduduwa's time on Earth, there was a dispersal of his children and grandchildren from Ife to the outposts that they had previously founded or gained influence over, in order for them to establish effective control over these places. Each is said to have made his or her mark in the subsequent urbanization and consolidation of the Yoruba confederacy of kingdoms, with each child and grandchild fashioning his or her state after Ile-Ife.
Orunto, a child of Oduduwa that was born to his maid, is the ancestor of the families that are entitled to inherit the Obalufe title - it is held by a noble chief that is traditionally ranked second in the order of precedence at the Ooni's court.
Obalufon II Alayemore was on the throne when Oranmiyan, youngest grandson of Oduduwa, returned from his sojourn and ordered that the kingship be given to him and hence back to the legitimate family of Oduduwa. Oranmiyan's son Lajamisan was therefore the progenitor of all of the Oonis that have reigned in Ife from his time till now, prompting Historians to label it the Lajamisan Dynasty which has remained unbroken for almost 700 years
Ife traditions Edit
Ife tradition, which modern Yoruba historians accord precedence, relates that Oduduwa was an emissary from the community of Oke-Ora, the easternmost part of the Ife cultural area which stretches towards the Northeastern Ijesa people. He descended from the Hills on a chain, earning the oriki Atewonro (which means 'one who descends on a chain'). He is said to have been a warrior that wore armor made of iron. At that time, a confederacy existed between the 13 communities of the valley of Ile-Ife, with each community or 'Elu' having its own Oba; the Oba of Ijugbe, the Oba of Ijio, the Oba of Iwinrin etc.
When Oduduwa rose to be a prominent citizen of ancient Ife, he and his group are believed to have conquered most of the 13 component communities and deposed Obatala, subsequently evolving the palace structure with its effective centralized power and dynasty. Due to this, he is commonly referred to as the first Ooni of Ife and progenitor of the legitimate kings of the Yoruba people.
Oduduwa and the line of Olowu Edit
Main article: Owu kingdom
Oduduwa's daughter, Iyunade married Obatala and later gave birth to the future crowned king of Owu. He is believed to have acquired his crown as a toddler while crying on his grandfather's lap.
Oduduwa and the line of Alaketu Edit
Main article: Ketu (Benin)
Omonide, Oduduwa's favorite wife, gave birth to Sopasan, the father of the future crowned kings of Ketu. Sopasan was the first to leave Ile-Ife with his mother and crown. He settled at such temporary sites as Oke-Oyan and Aro. At Aro, Soposan died and was succeeded by Owe. The migrants stayed for a number of generations and broke camp in the reign of the seventh king, Ede, who revived the westward migrations and founded a dynasty at Ketu.
Oduduwa and the line of Òràngún Edit
Main article: Orangun
Ajagunla Fagbamila Orangun, son of Oduduwa, is crowned king of Ila. Oduduwa is said to have wanted more sons to silence his critics. On the advice of the Ifa oracle, he went to a stream, where he found a naked lady by the name of Adetinrin Anasin. She eventually became his wife and the mother of Ifagbamila (which means "Ifa saves me")
Oduduwa and the line of Onisabe Edit
Main article: Rulers of the Yoruba state of Sabe
Another son of Okanbi and grandson of Oduduwa is ancestor to all subsequently crowned kings of Sabe.
Oduduwa and the line of Onipopo Edit
A third son of Okanbi and grandson of Oduduwa is crowned king of Popo.
Oduduwa and the line of Alaafin Edit
Main article: Alaafin
Oranmiyan, grandson and youngest member of Oduduwa's household, went on to found Oyo-Ile. His sons Ajaka and Sango rule Oyo in their turn.
Oranmiyan Edit
Main article: Oranmiyan
Oranmiyan was the last son or a grandson and the most adventurous of the members of Oduduwa's household. The controversy is that both Oduduwa and his son Ogun had an affair with the same woman Lakange, resulting in Oranmiyan [10], Oranmiyan would later become the first Alaafin of Oyo, and the sixth Ooni of Ife, as well as establish the Oba dynasty in Benin
Moremi and The Ugbo Edit
After the dispersal of the family of kings and queens, the aborigines became ungovernable, and constituted themselves into a serious threat to the survival of Ife. Thought to be supporters of Obatala who had ruled the land before the arrival of Oduduwa, these people 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 the markets. It is at this point that Moremi Ajasoro, a princess of Offa, of the lineage of Olalomi Olofagangan, the founder of Offa-Ile and the paramount head of the Ibolo region of the old Oyo kingdom, a member of the Ooduan dynasty by marriage to Oranmiyan, is said to have come onto the scene; she subsequently played a significant role in restoring normalcy back to the situation through a spying mission. She allowed herself to be captured and taken away with them. Subsequent to this she had married the king of the Ugbo. Her new husband wanted pleasures from her but she wouldn't give in because she was married previously and was on a mission. She told him to tell her the secret of the marauders, he didn't want to but after a great deal of prodding, he gave in. He told her that the only thing they fear was FIRE, if they saw fire they would run. After this information she concocted an escape plan. She asked for some oranges and made the juice have a sleeping effect on the palace people. When they woke up after eating them, they found that she had gone to tell her people of their weakness. The people of Ife were soon prepared for the marauders.[11]
Alternative views Edit
Oduduwa and his/her role in creation Edit
Main article: Yoruba religion
Native religious traditions about the dawn of time claim that Oduduwa was Olodumare's favourite Orisa. As such, he (or she, as the primordial Oduduwa originally represented the Divine Feminine aspect and Obatala the Divine Masculine) was sent from heaven to create the earth upon the waters, a mission he/she had usurped from his/her consort and sibling Obatala, who had been equipped with a snail shell filled with sand and a rooster to scatter the said sand in order to create land. These beliefs are held by Yoruba traditionalists to be the cornerstone of their story of creation. Obatala and Oduduwa here are represented symbolically by a calabash, with Obatala taking the top and Oduduwa taking the bottom. In this narrative, Oduduwa is also known as Olofin Otete, the one who took the Basket of Existence from Olodumare.
This cosmological tradition has sometimes been blended with the tradition of the historical Oduduwa.
According to other traditions, the historical Oduduwa is considered to be named after an earlier version of Oduduwa who is female and related to the Earth called Ile. [12] [13]
A Yoruba Muslim's view
A Yoruba Muslim's view Edit
Among the critics of Yoruba traditions about Oduduwa is the London-based Yoruba Muslim scholar, Sheikh Dr. Abu-Abdullah Adelabu. In an interview with a Nigerian media house, the founder and spiritual leader of Awqaf Africa Society in London dismissed the common belief that all Yorubas are descendants of Oduduwa as "a false representation by Orisha worshippers to gain an unjust advantage over the spread of Islam and the recruitment of Christianity".[14] The Muslim scholar advised his followers against using phrases such as Omo Oduduwa (or Children of Oduduwa) and Ile Oduduwa (or Land of Oduduwa). He argued that the story that all the Yorubas are children of Oduduwa was based only on word of mouth.[14]
Other Alternative Views Edit
Certain other peoples have claimed a connection to Oduduwa. According to the Kanuri, Yauri, Gobir, Acipu, Jukun and Borgu tribes - whose founding ancestors were said to be Oduduwa's brothers [15] (as recorded in the early 20th century by Samuel Johnson), Oduduwa was the son of Damerudu, whom Yoruba call either Lamurudu or Lamerudu, a prince who was himself the son of the magician King Kisra. Kisra and his allies are said to have fought Mohammed in the Battle of Badr. Kisra was forced to migrate from Arabia into Africa after losing the war to the jihadists in 624 AD. He and his followers founded many kingdoms and ruling dynasties along their migration route into West Africa. [16] [17][18]. This tradition is a variant of the belief that held that Oduduwa was a prince originating from Mecca. However, this belief is thought by some scholars to derive from the later influences on Yoruba culture of Islamic and other Abrahamic religions, and conflicts with other traditions from the corpus of Yoruba myth.[19][20]
See also Edit
List of rulers of Ife
Legends of Africa
References Edit
^ Lynch, Patricia Ann (17 June 2018). African Mythology, A to Z. ISBN 9781438119885.
^ Alokan, Adeware (17 June 2018). The Origin, Growth & Development of Efon Alaaye Kingdom. ISBN 9789783456785.
^ *Obayemi, A., "The Yoruba and Edo-speaking Peoples and their Neighbors before 1600 AD", in J. F. A. Ajayi & M. Crowder (eds), History of West Africa, vol. I (1976), 255–322.
^ Falola, Toyin; Mbah, Emmanuel (17 June 2018). Dissent, Protest and Dispute in Africa. ISBN 9781315413082.
^ Arifalo, S. O. (17 June 2018). The Egbe Omo Oduduwa: a study in ethnic and cultural nationalism. ISBN 9789783550766.
^ T. A Osae &, S. N Nwabara (1968). a short history of WEST AFRICA A. D 1000-1800. London Sydney Auckland Toronto: Hodder and Stoughton. p. 92. ISBN 0-340-07771-9.
^ Ogundipe, Ayodele (2012). Esu Elegbara: Chance, Uncertainly In Yoruba Mythology. Ilorin, Kwara State, Nigeria: Kwara State University Press. p. 15.
^ Atanda, Joseph Adebowale; Oguntomisin, Dare (17 June 2018). Readings in Nigerian History and Culture. ISBN 9789783654822.
^ Rapoport, Amos (17 June 2018). The Mutual Interaction of People and Their Built Environment. ISBN 9783110819052.
^ Beier, Ulli (1980-10-02). Yoruba Myths. ISBN 9780521229951.
^ Yoruba Alliance: Archived 2011-07-02 at the Wayback MachineWho are the Yoruba!
^ Lawal, Babatunde (1995). "À Yà Gbó, À Yà Tó: New Perspectives on Edan Ògbóni" (PDF). African Arts. 28: 36–49. doi:10.2307/3337249. JSTOR 3337249 – via Jstor.
^ Babatunde, E.D. (1980). "Ketu Myths and the Status of Women" (PDF). Ayelekumari.com. Retrieved October 18, 2019.
^ a b DELAB International Magazine, July 2010 1465-4814
^ History of the Yorubas by Samuel Johnson 1921
^ A. Matthews " The Kisra legend) "https://www.tandfonline.com/doi/abs/10.1080/00020185008706819?journalCode=cast20
^ Eluyemi, Omotoso (17 June 2018). "This is Ile-Ife".).
^ Akinjogbin, I. A. (17 June 2018). "Milestones and concepts in Yoruba history and culture".
^ Ogundipe, Ayodele (2012). Esu Elegbara: Chance, Uncertainly In Yoruba Mythology. Ilorin, Kwara State, Nigeria: Kwara State University Press. p. 15.
^ Bascom, Yoruba, p. 10; Stride, Ifeka: "Peoples and Empires", p. 29
Ifẹ
Language
Watch
Edit
For other uses, see IFE (disambiguation).
Ife (Yoruba: Ifè, also Ilé-Ifẹ̀) is an ancient Yoruba city in south-western Nigeria. The city is located in present-day Osun State. Ife is about 218 kilometers northeast of Lagos[2] with a population of 509,813.
Ilé-Ifẹ̀
Ifè Oòyè
Coordinates: 7°28′N 4°34′E
Country
Nigeria
State
Osun
Government
• Ọọni
Ojaja II
• LGA Chairman, Ife Central
Oladosu Olubisi
• LGA Chairman, Ife North
Lanre Ogunyimika
• LGA Chairman , Ife South
Timothy Fayemi
• LGA Chairman, Ife East
Tajudeen Lawal
Area
• Total
1,791 km2 (692 sq mi)
Population (2006)[1]
• Total
509,035
• Density
280/km2 (740/sq mi)
Climate
Aw
Ifẹ̀
Total population
~ 755,260
Regions with significant populations
Osun State - 755,260 (2011)
· Ife Central: 196,220
· Ife East: 221,340
· Ife South: 157,830
· Ife North: 179,870
According to the traditions of the Yoruba religion, Ife was founded by the order of the Supreme God Olodumare by Obatala. It then fell into the hands of his sibling Oduduwa, which created enmity between the two.[3] Oduduwa created a dynasty there, and sons and daughters of this dynasty became rulers of many other kingdoms in Yorubaland.[4] The first Oòni of Ife is a descendant of Oduduwa, which was the 401st Orisha. The present ruler since 2015 is Oba Adeyeye Enitan Ogunwusi Ojaja II, Ooni of Ife who is also a Nigerian accountant.[5] Named as the city of 401 deities, Ife is home to many worshipers of these deities and is where they are routinely celebrated through festivals.[6]
Ilé-Ifè is famous worldwide for its ancient and naturalistic bronze, stone and terracotta sculptures, dating back to between 1200 and 1400 A.D.[6]
History Edit
Mythic origin of Ife: Creation of the world Edit
Yoruba Copper mask for King Obalufon, Ife, Nigeria c. 1300 C.E.
According to Yoruba religion, Olodumare, the Supreme God, ordered Obatala to create the earth, but on his way he found palm wine which he drank and became intoxicated. Therefore, the younger brother of the latter, Oduduwa, took the three items of creation from him, climbed down from the heavens on a chain and threw a handful of earth on the primordial ocean, then put a cockerel on it so that it would scatter the earth, thus creating the land on which Ile Ife would be built.[3] Oduduwa planted a palm nut in a hole in the newly formed land and from there sprang a great tree with sixteen branches, a symbolic representation of the clans of the early Ife city-state. The usurpation of creation, by Oduduwa, gave rise to the ever-lasting conflict between him and his elder brother Obatala, which is still re-enacted in the modern era by the cult groups of the two clans during the Itapa New Year festival.[7] On account of his creation of the world, Oduduwa became the ancestor of the first divine king of the Yoruba, while Obatala is believed to have created the first Yoruba people out of clay. The meaning of the word "ife" in Yoruba is "expansion"; "Ile-Ife" is therefore in reference to the myth of origin as "The Land of Expansion".
Origin of the regional states: Dispersal from the holy city Edit
Oduduwa had sons, daughters, and a grandson, who went on to found their own kingdoms and empires, namely Ila Orangun, Owu, Ketu, Sabe, Popo and Oyo. Oranmiyan, Oduduwa's last born, was one of his father's principal ministers and overseer of the nascent Edo empire after Oduduwa granted the plea of the Edo people for his governance. When Oranmiyan decided to go back to Ile Ife, after a period of service and exile in Benin, he left behind a child named Eweka that he had in the interim with an indigenous princess of Benin. The young boy went on to become the first legitimate ruler and Oba of the second Edo dynasty that has ruled what is now Benin from that day to this. Oranmiyan later went on to found the Oyo Empire that stretched at its height from the western banks of the river Niger to the Eastern banks of the river Volta. It would serve as one of the most powerful of Africa's medieval states, prior to its collapse in the 19th century.[4]
Traditional setting Edit
The King (Oonior oonile or oonirisha =ooni orisha meaning ooni the god) Edit
The Oòni (or king) of Ife is a descendant of the godking Oduduwa, and is counted first among the Yoruba kings. He is traditionally considered the 401st spirit (Orisha), the only one that speaks. In fact, the royal dynasty of Ife traces its origin back to the founding of the city more than ten thousand years before the birth of Jesus Christ. The present ruler is His Imperial Majesty Oba Enitan Adeyeye Ogunwusi (Ojaja II). The Ooni ascended his throne in 2015. Following the formation of the Yoruba Orisha Congress in 1986, the Ooni acquired an international status the likes of which the holders of his title hadn't had since the city's colonisation by the British. Nationally he had always been prominent amongst the Federal Republic of Nigeria's company of royal Obas, being regarded as the chief priest and custodian of the holy city of all the Yorubas.[5] In former times, the palace of the Ooni of Ife was a structure built of authentic enameled bricks, decorated with artistic porcelain tiles and all sorts of ornaments.[8] At present, it is a more modern series of buildings. The current Ooni, Oba Adeyeye Enitan Ogunwusi Ojaja II, Ooni of Ife, (born October 17, 1974) is a Nigerian accountant and the 51st Ooni of Ife. He succeeded the late Oba Okunade Sijuwade(Olubuse II) who was the 50th ooni of Ife, and who had died on July 28, 2015
Cults for the spirits Edit
Ife is well known as the city of 401 deities (also known as irumole or orishas). It is said that every day of the year the traditional worshippers celebrate a festival of one of these deities. Often the festivals extend over more than one day and they involve both priestly activities in the palace and theatrical dramatisations in the rest of the kingdom. Historically the King only appeared in public during the annual Olojo festival (celebration of the new dawn); other important festivals here include the Itapa festival for Obatala and Obameri, the Edi festival for Moremi Ajasoro, and the Igare masqueraders.[9]
Art history Edit
Kings and gods were often depicted with large heads because the artists believed that the Ase was held in the head, the Ase being the inner power and energy of a person. Both historic figures of Ife and the offices associated with them are represented. One of the best documented among this is the early king Obalufon II who is said to have invented bronze casting and is honored in the form of a naturalistic copper life-size mask.[6]
The city was a settlement of substantial size between the 12th and 14th centuries, with houses featuring potsherd pavements. Ilé-Ifè is known worldwide for its ancient and naturalistic bronze, stone and terracotta sculptures, which reached their peak of artistic expression between 1200 and 1400 A.D. In the period around 1300 C.E. the artists at 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 the patronage of King Obalufon II, the man who today is identified as the Yoruba patron deity of brass casting, weaving and regalia.[10] After this period, production declined as political and economic power shifted to the nearby kingdom of Benin which, like the Yoruba kingdom of Oyo, developed into a major empire.
Bronze and terracotta art created by this civilization are significant examples of naturalism in pre-colonial African art and are distinguished by their variations in regalia, facial marking patterns, and body proportions. Ancient Ife also was famous for its glass beads which have been found at sites as far away as Mali, Mauritania, and Ghana.[10]
Terracotta head from Ife, probably a king, 12th to 15th century C.E., in the Ethnological Museum of Berlin.
Archaeology Edit
Burnt pipes (or tuyere), stone tools, broken calabash, decorated potsherds, and pottery (e.g., rimsherd, plane-sherd body, broken, and washed pottery) were excavated at Iyekere.[11] Iron smelting, charcoal utilized in the process of smelting, and iron slags involved in pitting were also discovered.[11]
Iron smelting occurred in the Ife region.[12] The yield and efficiency were quite high as the iron smelting process yielded ore grade near 80 percent iron oxide, lean slag possessed less than 60 percent iron oxide, and no greater than the required amount of iron oxide in the slag was left for slag formation.[12] While more excavation is needed to produce a more accurate estimate for the age of the smelting site, it can be approximated to likely being precolonial, during the Late Iron Age.[12]
Igbo Olokun, also known as Olokun Grove,[13] may be one of the earliest workshops for producing glass in West Africa.[14] Glass production may have begun during, if not before, the 11th century. The 11th - 15th century were the peak of glass production (according to Babalola).[13] High lime, high alumina (HLHA) and low lime, high alumina (LLHA) glass are distinct compositions that were developed using locally sourced recipes, raw materials, and pyrotechnology.[15] The presence of HLHA glass beads discovered throughout West Africa[15] (e.g., Igbo-Ukwu in southern Nigeria, Gao and Essouk in Mali, and Kissi in Burkina Faso), after the ninth century CE,[16] reveals the broader importance of this glass industry in the region and shows its participation in regional trade networks[15] (e.g., trans-Saharan trade, trans-Atlantic trade).[13] Glass beads served as “the currency for negotiating political power, economic relations, and cultural/spiritual values” for “Yoruba, West Africans, and the African diaspora.”[13]
In Osun Grove, the distinct glassmaking technology produced by the Yoruba persisted into the seventeenth century.[17]
Archaeology Edit
Burnt pipes (or tuyere), stone tools, broken calabash, decorated potsherds, and pottery (e.g., rimsherd, plane-sherd body, broken, and washed pottery) were excavated at Iyekere.[11] Iron smelting, charcoal utilized in the process of smelting, and iron slags involved in pitting were also discovered.[11]
Iron smelting occurred in the Ife region.[12] The yield and efficiency were quite high as the iron smelting process yielded ore grade near 80 percent iron oxide, lean slag possessed less than 60 percent iron oxide, and no greater than the required amount of iron oxide in the slag was left for slag formation.[12] While more excavation is needed to produce a more accurate estimate for the age of the smelting site, it can be approximated to likely being precolonial, during the Late Iron Age.[12]
Igbo Olokun, also known as Olokun Grove,[13] may be one of the earliest workshops for producing glass in West Africa.[14] Glass production may have begun during, if not before, the 11th century. The 11th - 15th century were the peak of glass production (according to Babalola).[13] High lime, high alumina (HLHA) and low lime, high alumina (LLHA) glass are distinct compositions that were developed using locally sourced recipes, raw materials, and pyrotechnology.[15] The presence of HLHA glass beads discovered throughout West Africa[15] (e.g., Igbo-Ukwu in southern Nigeria, Gao and Essouk in Mali, and Kissi in Burkina Faso), after the ninth century CE,[16] reveals the broader importance of this glass industry in the region and shows its participation in regional trade networks[15] (e.g., trans-Saharan trade, trans-Atlantic trade).[13] Glass beads served as “the currency for negotiating political power, economic relations, and cultural/spiritual values” for “Yoruba, West Africans, and the African diaspora.”[13]
In Osun Grove, the distinct glassmaking technology produced by the Yoruba persisted into the seventeenth century.[17]
Government Edit
The main city of Ife is divided into two local government areas: Ife East, headquartered at Oke-ogbo and Ife central at Ajebandele area of the city. Both local governments are composed of a total of 21 political wards. The city has an estimated population of 355,813 people.[18]
Geography Edit
Latitudes 7°28′N and 7°45′N and longitudes 4°30′E and 4°34′E. Ile-Ife is a rural area with settlements where agriculture is occupied by most. Ife has an undulating terrain underlain by metamorphic rocks and characterized by two types of soils, deep clay soils on the upper slopes and sandy soils on the lower parts. Within the tropical savanna climate zone of West Africa. It has average rainfall of 1,000–1,250 mm (39–49 in) usually from March to October and a mean relative humidity of 75% to 100%. Ife is east of the city of Ibadan and connected to it through the Ife-Ibadan highway; Ife is also 40 km (25 mi) from Osogbo and has road networks to other cities such as Ede, Ondo and Ilesha. There is the Opa river and reservoir, that serves as a water treatment facility for OAU college.[19]
Economy Edit
Ife contains universities that are very well known in Nigeria such as Obafemi Awolowo University formerly University of Ife. It also contains attractions like the Natural History Museum of Nigeria. Ife is home to a regional agricultural center with an area that produces vegetables, grain cacao, tobacco, and cotton. Ife has a few open markets, such as Oja Titun or Odo-gbe market with about 1,500 shops.[20]
See also Edit
also Edit
History of the Yoruba people
Legends of Africa
List of rulers of Ife
Notes Edit
^ "FEDERAL REPUBLIC OF NIGERIA : 2006 Population Census" (PDF). Archived from the original (PDF) on 5 March 2012. Retrieved 25 July 2016.
^ "World: Africa Arrests after Nigerian cult killings". BBC News. Monday July 12, 1999, Retrieved on October 31, 2011.
^ a b Bascom, Yoruba, p. 10; Stride, Ifeka: "Peoples and Empires", p. 290.
^ a b Akinjogbin, I. A. (Hg.): The Cradle of a Race: Ife from the Beginning to 1980, Lagos 1992 (The book also has chapters on the present religious situation in the town).
^ a b Olupona, 201 Gods, 94.
^ a b c Blier, Suzanne Preston (2012). "Art in Ancient Ife Birthplace of the Yoruba" (PDF). African Arts. 45 (4): 70–85. doi:10.1162/AFAR_a_00029. Retrieved April 7, 2015.
^ Olupona, 201 Gods, 144-173; Lange, Ancient Kingdoms, 347–366; idem., "Preservation", 130-1.
^ Cheikh Anta Diop's Precolonial Black Africa, pg. 203
^ Walsh, "Edi festival", 231-8; Bascom, "Olojo", 64-72; Lange, Ancient Kingdoms, 358-366; Olupona, 201 Gods'.
^ a b name="Blier Art and Risk">Blier, Suzanne Preston (2015). Art and Risk in Ancient Yoruba: Ife History, Politics, and Identity c. 1300. Cambridge University Press. ISBN 978-1107021662.
^ a b Oyeyemi, K.; Oladunjoye, M.; Olayinka, A.; Aizebeokhai, A. "Geophysical Imaging of Archaeological Materials at Iyekere, Ile- Ife Southwestern Nigeria". Journal of Environment and Earth Science.
^ a b c Ige, Akin; Rehren, Thilo. "Black sand and iron stone:iron smelting in Modakeke, Ife, south western Nigeria". Institute for Archaeo-Metallurgical Studies.
^ a b c d Babalola, Abidemi. "Ancient History of Technology in West Africa: The Indigenous Glass/Glass Bead Industry and the Society in Early Ile-Ife, Southwest Nigeria". Journal of Black Studies.
^ Babalola, Abidemi; McIntosh, Susan; Dussubieux, Laure; Rehren, Thilo (2017). "Ile-Ife and Igbo Olokun in the history of glass in West Africa". Antiquity. 91 (357): 732–750. doi:10.15184/aqy.2017.80.
^ a b c Babalola, Abidemi; Dussubieux, Laure; McIntosh, Susan; Rehren, Thilo (2018). "Chemical analysis of glass beads from Igbo Olokun, Ile-Ife (SW Nigeria): New light on raw materials, production, and interregional interactions" (PDF). Journal of Archaeological Science. 90: 92–105. doi:10.1016/j.jas.2017.12.005.
^ Babalola, Abidemi (2015-12-15). "Archaeological Investigations of Early Glass Production at Igbo-Olokun, Ile-Ife (Nigeria)". Afrique Archéologie Arts (11): 61–64.
^ Ogundiran, Akinwumi; Ige, O. (2015). "Our Ancestors Were Material Scientists". Journal of Black Studies. 46 (8): 751–772. doi:10.1177/0021934715600964.
^ YOADE, Adewale Olufunlola. "PHYSICAL CHARACTERISTICS OF CORE AREA OF ILE-IFE, NIGERIA." Annals Of The University Of Oradea, Geography Series / Analele Universitatii Din Oradea, Seria Geografie 25, no. 2 (December 2015): 137-147. Academic Search Premier, EBSCOhost (accessed March 2, 2016)
^ Ajala, O. A.; Olayiwola, A. M. (2013). "An Assessment of the Growth of Ile-Ife, Osun State Nigeria, Using Multi-Temporal Imageries". Journal of Geography and Geology. 5 (2). doi:10.5539/jgg.v5n2p43.
^ I.A. Akinjogbin, The Cradle of a Race: Ife from the Beginning to 1980 (Port Harcourt [Nigeria]:Sunray Publishers, 1992); William Bascom, The Yoruba of South-western Nigeria (New York: Holt, Rinehart and Winston, 1969); Frank Willett, Ife in the History of West African Sculpture (New York: McGraw-Hill, 1967); http://www.oauife.edu.ng/; http://www.historywiz.org/ife.htm; BBC: Ife and Benin; http://www.bbc.co.uk/worldservice/africa/features/storyofafrica/4chapter7.shtml.
References
References Edit
Akinjogbin, I. A. (Hg.): The Cradle of a Race: Ife from the Beginning to 1980, Lagos 1992. The book also has chapters on the present religious situation in the town.
Bascom, William: The Yoruba of south-western Nigeria, New York 1969. The book mainly deals with Ife.
Bascom, William "The Olojo festival at Ife, 1937", in: A. Falassi (ed.), Time out of Time: Essays on the Festival, Albuquerque, 1987, 62–73.
Blier,Suzanne Preston. Art and Risk in Ancient Yoruba: Ife History, Power, and Identity c.1300, Cambridge University Press 2015. ISBN 978-1107021662.
Blier, Suzanne Preston. http://scholar.harvard.edu/files/blier/files/blier.pdf "Art in Ancient Ife Birthplace of the Yoruba"]. African Arts 2012
Frobenius, Leo, The Voice of Africa, London 1913 (Frobenius stayed for nearly two months in Ife, in 1910-11).
Johnson, Samuel: History of the Yorubas, London 1921.
Lange, Dierk: "The dying and the rising God in the New Year Festival of Ife", in: Lange, Ancient Kingdoms of West Africa, Dettelbach 2004, pp. 343–376.
Lange, Dierk: "Preservation of Canaanite creation culture in Ife", in: H.-P. Hahn and G. Spittler (eds.), Between Resistance and Expansion, Münster 2004, 125–158.
Lange, Dierk: "Origin of the Yoruba and 'Lost Tribes of Israel'", Anthropos, 106, 2011, 579–595.
Olubunmi, A. O. The Rise and Fall of the Yoruba Race 10,000 BC–1960 AD, The 199 Publishing Palace ISBN 978-2457-38-8
Olubunmi, A. O. On Ijesa Racial Purity, The 199 Publishing Palace ISBN 978-2458-17-1
Ogunyemi, Yemi D. (Yemi D. Prince), The Oral Traditions in Ile-Ife, ISBN 978-1-933146-65-2, Academica Press, 2009, Palo Alto, USA.
Ogunyemi, Yemi D. (Yemi D. Prince): The Aura of Yoruba Philosophy, Religion and Literature, ISBN 0-9652860-4-5, Diaspora Press of America, 2003, Boston, USA.
Ogunyemi, Yemi D. (Yemi D. Prince): Introduction to Yoruba Philosophy, Religion and Literature, ISBN 1-890157-14-7, Athelia Henrietta Press, 1998, New York, USA.
Ogunyemi, Yemi D. (Yemi D. Prince): The Covenant of the Earth--Yoruba Religious & Philosophical Narratives, ISBN 1-890157-15-5, Athelia Henrietta Press, 1998, New York, USA.
Olupona, Jacob K.: City of 201 Gods: Ile-Ife in Time, Space and Imagination, Berkeley 2011.
Stride, G. T. and C. Ifeka: "Peoples and Empires of West Africa: West Africa in History 1000–1800", New York 1971.
Walsh, M. J., "The Edi festival at Ile Ife", African Affairs, 47 (1948), 231–8.
Willett, Frank: Ife in the History of West African Sculpture, London, 1967. The book also deals with some oral traditions of Ile-Ife.
Wyndham, John: "The creation", Man, 19 (1919), 107-8.
External links
External links Edit
Ife - Ancient History Encyclopedia
Homepage of the Ooni of Ife
The Story of Africa: Ife and Benin BBC page on Ife
Yoruba Myths Por Ulli Beie
Moremi Ajasoro
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'Mọ́remí Àjàsorò' was a figure of high significance in the history of the Yoruba peoples of West Africa Moremi was a courageous queen whose fame contributed to the victory of the Yoruba tribe over a neighbouring tribe.[1]
She was a member-by-marriage of the royal family of Oduduwa, the tribe's fabled founding father.[2][3][4]
Biography Edit
The Oloori Moremi lived in the 12th century,[5][3] hailed from Offa,[6] and was married Oranmiyan, the heir to the King of Ife and Founding Father of the Yoruba tribe, Oduduwa[7]. ile ife was kingdom that is said to have been at war with an adjoining tribe who were known to them as the Forest people known as the Ìgbò. (Ìgbò in the Yoruba language, though the said tribe is believed by scholars to have had no relation to the contemporary Ìgbòs of modern Nigeria). Scores of Ife citizens were being enslaved by these people, and because of this they were generally regarded with disdain by the Yoruba city-states.
Moremi was a very brave and beautiful woman who, in order to deal with the problem facing her people, offered her only son in sacrifice to the Spirit of the river Esimirin so that she could discover the strength of her nation's enemies.
She is said to have been taken as a slave by the Ugbo and, due to her beauty, married their ruler as his anointed queen. After familiarizing herself with the secrets of her new husband's army, she escaped to Ile-Ife and revealed this to the Yorubas who were able to subsequently defeat them in battle.[8]
Following the war she returned to her first husband, King Oramiyan of Ife (and later Oyo), who immediately had her re-instated as his Princess Consort. In order to fulfil the pledge she made to Esimirin before embarking on her mission, her son Oluorogbo was given in sacrifice to the Spirit because this is what it asked her for when she returned to its shrine.
The Edi Festival is said to have then been started as a means of celebrating the sacrifice the princess made for the people of Yorubaland. Furthermore, a number of public places are named after her in contemporary Nigeria, such as the female residence halls at the University of Lagos and Obafemi Awolowo University.
In 2017, Oba Ogunwusi, the Ooni of Ile Ife, Osun State, erected a statue of Moremi in his palace. The statue is the tallest in Nigeria, displacing the previous holder of that record (a statue in Owerri, the Imo State capital). It is also the fourth tallest in Africa.
References Edit
^ "Did you know about the courageous Queen Moremi whose statue is the tallest in Nigeria?". www.pulse.ng. 2018-08-07. Retrieved 2019-05-08.
^ Suzanne Preston Blier. "Art in Ancient Ife, Birthplace of the Yoruba" (PDF). Harvard University. p. 83. Retrieved December 22, 2016.
^ a b Dele Layiwola (1991). "The Radical Alternative and the Dilemma of the Intellectual Dramatist in Nigeria" (pdf). Ufahamu: A Journal of African Studies: 67–68. Retrieved December 22, 2016.
^ Segun Thomas Ajayi (2007). Moremi, the Courageous Queen. Indiana University (Publications Limited). ISBN 978-9-788-1250-75.
^ "Queen Moremi Folk Opera". Mount Holyoke College. Retrieved December 22, 2016.
^ Oliver Alozie Onwubiko (1988). Wisdom Lectures on African Thought and Culture. Totan Publishers Limited (University of California). p. 64. ISBN 978-9-782-4495-35.
^ "Did you know about the courageous Queen Moremi whose statue is the tallest in Nigeria?". www.pulse.ng. 2018-08-07. Retrieved 2019-05-08.
^ Oyeronke Olajubu (2003). Women in the Yoruba Religious Sphere (McGill Studies in the History of Religions). SUNY Press. p. 29. ISBN 978-0-791-4588-53.
Moremi High School
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Moremi High School is a government-run secondary school within the campus of Obafemi Awolowo University (previously University of Ife), Ile-Ife, Osun State, Nigeria. Moremi High School was the first ever secondary school, built within the university and opened its doors to its first set of students in 1978.
The name of the school originates from Queen Moremi Ajasoro, the famous Yoruba deity who escaped with tribal secrets from the Igbos that led to their defeat by the Yorubas.
Great Moremi is at Road 7, O.A.U Ile Ife, Osun State.
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Olubuse II
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Alayeluwa Oba Okunade Sijuwade, or Sijuade, (1 January 1930 – 28 July 2015) was the fiftieth traditional ruler or Ooni of Ife from 1980 to his death in 2015, taking the regnal name Olubuse II.[1] Ife is a traditional Yoruba state based in the town of Ife in Osun State, Nigeria. He was crowned on 6 December 1980 in a ceremony attended by the Emir of Kano, Oba of Benin, Amayanabo of Opobo and Olu of Warri, as well as by representatives of the Queen of England.[2]
Olubuse II
Ooni of Ife
In office
6 December 1980 – 28 July 2015
Preceded by
Adesoji Aderemi
Succeeded by
Adeyeye Enitan Ogunwusi
Personal details
Born
1 January 1930
Ile-Ife, Osun State, Nigeria
Died
28 July 2015 (aged 85)
London, UK
Alma mater
Northampton College
Background
Background Edit
Sijuwade was born on 1 January 1930 in Ile-Ife to the Ogboru ruling house, grandson of the Ooni Sijuwade Adelekan Olubuse I. He studied at Abeokuta Grammar School and Oduduwa College in Ile-Ife. He worked for three years in his father's business, then for two years with the Nigerian Tribune, before attending Northampton College in the United Kingdom to study business management. By the age of 30 he was a manager in Leventis, a Greek-Nigerian conglomerate. In 1963 he became Sales Director of the state-owned National Motor in Lagos. After spotting a business opportunity during a 1964 visit to the Soviet Union, he formed a company to distribute Soviet-built vehicles and equipment in Nigeria, which became the nucleus of a widespread business empire. He also invested in real estate in his home town of Ile Ife. By the time Sijuwade was crowned Ooni in 1980 he had become a wealthy man.[3]
Sijuwade is a Christian. In November 2009 he attended the annual general meeting of the Foursquare Gospel Church in Nigeria accompanied by 17 other traditional rulers. He declared that he was a full member of the church, and said all the monarchs who accompanied him would now become members.[4] At his birthday celebration two months later, the Primate of the Anglican Communion described Sijuwade as "a humble monarch, who has the fear of God at heart".[5
Supremacy disputes Edit
When Sijuwade became Ooni of Ife in December 1980 he inherited an ongoing dispute over supremacy between the obas of Yorubaland. In 1967 a crisis had been resolved when Chief Obafemi Awolowo was chosen as the leader of the Yoruba.[6] In 1976 the Governor of Oyo State, General David Jemibewon, had decreed that the Ooni of Ife would be the permanent chairman of the State Council of Obas and Chiefs. Other Obas led by the Alaafin of Oyo, Oba Lamidi Adeyemi said the position should rotate.
The dispute calmed down when Osun State was carved out of Oyo State in August 1991, but ill will persisted. In January 2009 Sijuwade was quoted as saying that Oba Adeyemi was ruling a dead empire (the Oyo Empire, which collapsed in 1793).[7] Adeyemi responded by citing "absurdities" in Sijuwade's statements and saying the Ooni "is not in tune with his own history".[8] Adeyemi, Permanent Chairman of the Oyo State Council of Obas and Chiefs, was conspicuously absent from a meeting of Yoruba leaders in April 2010.[6]
Towards the end of 2009 a more local dispute between the Ooni, the Awujale of Ijebuland and the Alake of Egbaland was finally resolved. Sijuwade traced the dispute back to a falling out between Obafemi Awolowo and Ladoke Akintola during the Nigerian First Republic, which had led to a division between the traditional rulers. He noted that the traditional rulers were an important unifying force in the country during the illness of President Umaru Yar'Adua.[9]
In February 2009, Sijuwade helped mediate in a dispute over land ownership between the communities of Ife and Modakeke, resolved in part through the elevation of the Ogunsua of Modakeke as an Oba.[10] The new Oba, Francis Adedoyin, would be under the headship of Sijuwade.[11]
Political activities Edit
In July 2009, Sijuwade said he was concerned that Yoruba socio-cultural groups such as Afenifere and the Yoruba Council of Elders were taking partisan positions in politics.[12] In January 2010 he attended a meeting of the Atayese pan-Yoruba group, which issued a call for a truly federal constitution in which the different nationalities in Nigeria would have greater independence in managing their affairs.[13] Celebrating his 80th birthday in January 2010, Sijuwade conferred Chieftainship titles on a number of politicians and their wives, including Imo State governor Ikedi Ohakim, Oyo State governor Otunba Adebayo Alao-Akala, Niger State governor Babangida Aliyu, Abia State governor Theodore Orji, Senators Jubril Aminu and Iyabo Obasanjo-Bello and others. Guests at the ceremony included former Nigerian President Olusegun Obasanjo, president of the Republic of Benin Dr Thomas Boni Yayi and King Otumfuo Osei Tutu II, the Asantehene of Kumasi, Ghana. When Peter Obi, controversial governor of Anambra State, was reelected on 7 February 2010, Sijuwade congratulated him, saying his victory was the will of God.[14]
In August 2010 he mediated in the ownership dispute between Oyo and Osun states concerning Ladoke Akintola University, calling a meeting attended by Prince Olagunsoye Oyinlola, governor of Osun State, Otunba Adebayo Alao-Akala, governor of Oyo State and the Permanent Secretary of the Federal Ministry of Education which resulted in an action plan.[15][16]
Sijuwade and Governor Oyinlola were said to have the power to decide who became the next Osun State governor.[17] In February 2010 Sijuwade and 16 other traditional rulers endorsed Senator Iyiola Omisore as candidate for Osun State governor in the 2011 elections.[18] Later there were allegations that Senator Omisore had fallen out with Sijuwade due to his failure to maintain support for Omisore's bid to become governor. Omisore denied the allegations, saying that the relationship was cordial and that "Ooni is our king and we should preserve and respect him as well".[19] In June 2010 Sijuwade and other traditional rulers endorsed the candidature of Fatai Akinade Akinbade for governor.[20]
Awards and honors Edit
Commander of the Federal Republic of Nigeria (CFR)
Keeper of the Seal of Yorubaland
Hon. Chancellor, Bayero University, Kano, Nigeria
Hon. Chancellor, Osun state University, Osogbo, Osun State, Nigeria
Former Hon. Chancellor, University of Technology, Uyo, Akwa-Ibom State, Nigeria
Doctor of Civil Laws (Honoris Causa), Obafemi Awolowo University, Ile-Ife, Osun State, Nigeria
Doctor of Literature (Honoris Causa), University of Uyo, Akwa-Ibom State, Nigeria
Doctor of Science (Honoris Causa), University of Lagos, Lagos State, Nigeria
Member of the British Institute of Management
Highest National Honour, Republic of Poland
Royal Belgian Distinction of Commander in the Order of the Crown
Grand Commodore, Ohio State, USA
Carrier of the Key to the City of Columbia, USA
Carrier of the Key to the City of Philadelphia, USA
Carrier of the Key to the City of Port of Spain, Trinidad & Tobago
Carrier of the Key to the City of Havana, Cuba
See also Edit
List of rulers of Ife
References Edit
^ "Oba Okunade Sijuwade Olubuse II". Online Nigeria Daily News. Retrieved 15 September 2010.
^ "Oba Okunade Sijuwade at 80". ThisDay. 14 January 2010. Retrieved 15 September 2010.
^ "The Ooni's Biography". TheOoni.Org. Retrieved 16 September 2010.
^ Sam Eyoboka (13 November 2009). "Foursquare Ousts Badejo". Vanguard. Retrieved 16 September 2010.
^ "Anglican Primate Akinola Extols Ooni's Virtues". Vanguard. 2 January 2010. Retrieved 16 September 2010.
^ a b Bashir Adefaka (24 April 2010). "Why I Took On Ooni of Ife – Alaafin of Oyo". Vanguard. Retrieved 16 September 2010.
^ John Moyibi Amoda (10 February 2009). "Let The Eagle Perch And The Hawk Also". Vanguard. Retrieved 16 September 2010.
^ Ola Ajayi (14 February 2009). "Feud Between Ooni and Alafin Gets Messier". Vanguard. Retrieved 16 September 2010.
^ Abiodun Felix (30 December 2009). "Awolowo, Akintola's Rift Disunited Yoruba Monarchs – Ooni of Ife". Daily Champion. Retrieved 16 September 2010.
^ Gbenga Faturoti (11 February 2009). "Indigenes Laud Ife-Modakeke Peace Pact". Daily Independent. Retrieved 16 September 2010.
^ Gbenga Faturoti (10 February 2009). "Osun Govt, Ooni Elevate Modakeke Chief to Oba". Daily Independent. Retrieved 16 September 2010.
^ Gbenga Olarinoye (9 July 2009). "Ooni Expresses Concern Over Yoruba Cultural Groups". Vanguard. Retrieved 16 September 2010.
^ Dele Ogunyemi (15 January 2010). "We Want Regional Autonomy Now, Says Yoruba Group". Daily Champion. Retrieved 16 September 2010.
^ Odogwu Emeka Odogwu (22 February 2010). "Anambra – Archbishop, Ooni, Esimai Commend INEC". Daily Champion. Retrieved 16 September 2010.
^ Yinka Kolawole (2 August 2010). "FG, Ooni Wade Into Lautech Crisis". ThisDay. Retrieved 16 September 2010.
^ Ola Ajayi (7 August 2010). "Peace at Last As Oyo, Osun Sheath Swords Over LAUTECH". Vanguard. Retrieved 16 September 2010.
^ Ademola Adeyemo (29 November 2009). "Osun – Governorship Race Hots Up". ThisDay. Retrieved 16 September 2010.
^ Gbenga Faturoti (1 March 2010). "Monarchs Endorse Omisore to Succeed Oyinlola". Daily Independent. Retrieved 16 September 2010.
^ Gbenga Olarinoye (19 May 2010). "I'm Sure of Picking Osun Guber Ticket, Says Omisore". Vanguard. Retrieved 16 September 2010.
^ Zacheaus Somorin (1 June 2010). "Osun 2011 – Ooni, Others Adopt Akinbade". ThisDay. Retrieved 16 September 2010.
^ "Ooni of Ife is not dead – Royal Traditional Council". Daily post Nigeria. Retrieved 29 July 2015.
^ Dimeji Kayode-Adedeji (29 July 2015). "Ife palace authority says Oba Sijuwade alive; insists only palace chiefs can announce monarch's death". Premium Times. Retrieved 29 July 2015.
^ "Ooni Of Ife's Death Confirmed". Sahara Reporters. 10 August 2015. Retrieved 13 August 2015.
^ "Ooni of Ife: Oba Okunade Sijuwade to be buried Friday – Son". Premium Times. 12 August 2015. Retrieved 13 August 2015.
^ "Buhari mourns Ooni of Ife". Punch Newspaper.
Osun State
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Osun ( pronounced; "/ˈōSHo͞on/") is an inland state in south-western Nigeria. Its capital is Osogbo. It is bounded in the north by Kwara State, in the east partly by Ekiti State and partly by Ondo State, in the south by Ogun State and in the west by Oyo State. The state's current governor is Adegboyega Oyetola, who was declared winner of the September 2018 governorship elections. He was declared winner of the 27 September 2018 rerun elections after the initial 22 September 2018 gubernatorial election was declared inconclusive by the Independent National Electoral Commission. Osun is home to several of Nigeria's most famous landmarks, including the campus of Obafemi Awolowo University, Nigeria's pre-eminent institution of higher learning. The university is also located in the ancient town of Ile-Ifẹ, an important early center of political and religious development for Yoruba culture. Other important cities and towns include the ancient kingdom-capitals of Oke-Ila Orangun, Ila Orangun, Ijebu-Jesa, Ede, Iwo, Ejigbo, Modakeke, Ibokun, Ode-Omu, Ifetedo, Esa-Oke, Ilesa and Igbajo.
Osun State
State
Flag
Nickname(s): Land of Virtue
Location of Ọsun State in Nigeria
Coordinates: 7°30′N 4°30′E
Country
Nigeria
Geopolitical Zone
South West
Date created
27 August 1991
Capital
Osogbo
Government
• Governor[2]
Adegboyega Oyetola (All Progressives Congress (Nigeria))
• Deputy Governor
Benedict Gboyega Alabi
• Senators
Adelere Oriolowo
Adenigba Francis Fadahunsi
Surajudeen Ajibola Bashiru
Area
• Total
9,251 km2 (3,572 sq mi)
Area rank
28th of 36
Population (2006 census)
• Total
3,416,959[1]
• Rank
17th of 36
Demonym(s)
Osunian
GDP (PPP)
• Year
2007
• Total
$7.28 billion[3]
• Per capita
$2,076[3]
Time zone
UTC+01 (WAT)
ISO 3166 code
NG-OS
HDI (2016)
0.512[4] · 13th of 36
Website
osun.gov.ng
History Edit
The modern Osun State was created in August 27, 1991 from part of the old Oyo State. The state's name is derived from the River Osun, the venerated natural spring that is the manifestation of the Yoruba goddess of the same name.[citation needed]
The former Governor Olagunsoye Oyinlola launched and laid the foundation for the groundbreaking of Osun State University with six campuses (Osogbo, Okuku, Ikire, Ejigbo, Ifetedo, and Ipetu-Ijesha) strategically located across the state. Important cultural events in the state include the Ori Oke and Egungun festival in Iragbiji, Olojo in Ife and the Osun Osogbo festival.
Culture Edit
Osun temple.
Every year, adherents and non-adherents of Osun, one of the Orisa (the traditional deities of the Yoruba people), travel from all over the world to attend the annual Osun-Osogbo festival in August. Visitors include nationals of Brazil, Cuba, Trinidad, Grenada, and other nations in the Americas with a significant Yoruba cultural heritage. Annual traditional festivities and invocations of the Osun goddess are held along the banks of the river bearing her name into which – according to Yoruba Oratory traditions – she transformed.
Ọsun-Ọsogbo Grove, the shrine of the annual rites of the deity and an important artistic center, was declared a World Heritage Site in 2005 citation needed.
Demographics Edit
The major sub-ethnic groups in Ọsun State are Ife, Ijesha, Oyo, Ibolo and Igbomina of the Yoruba people, although there are also people from other parts of Nigeria. Yoruba and English are the official languages. People of Osun State practice Islam, Christianity and their ancient religion, the traditional faith.
Tourism Edit
Osun State is home to a lot of tourist attraction based on it rich history and cultural base of the Yoruba. Here are some key places to visit:
Osun-Oshogbo Grove
This is place is a considered a heritage site. it is located along the Osun river and is home to the goddess of fertility, Yemoja.[5]
Erin-Ijesha Waterfall Erin-Ijesha Waterfalls is located in Erin-Ijesha. It is a tourist attraction located in Oriade local ... The fall features seven floors. [6]
Muslims and Christians in Osun Edit
Osun, created from the old Oyo State in August 1991, has a large population of both Muslims and Christians.[7] Among the famous religious leaders from Osun State is the London-based Muslim cleric Sheikh Dr. Abu-Abdullah Adelabu, who hailed from the state's capital city, Osogbo and Pastor (Dr.) Johnson Ade Odewale of Christ Apostolic church, Calvary Assembly from Odeomu, who is based in Boston, USA. The popular pastor E.A Adeboye hails from Ifewara in Osun state. The Osun State government claims to offer services to both Muslims and Christians in the state, especially through Pilgrims Welfare Boards.[8]
The major traditional rulers in Osun State acclaim either the Faith of Islam or Christianity. While, for instance, Ooni of Ife Oba Adeyeye Enitan Ogunwusi (Ojaja II) and Owa Obokun Adimula of Ijesaland Oba Gabriel Adekunle (Aromolaran II) ascribe to Christianity, Orangun of (Ile) Ila-Orangun Oba Wahab Kayode Adedeji Oyedotun (Arutu-Oluokun Bibiire I), Ataoja of Osogbo Oba Jimoh Olaonipekun Oyetunji (Larooye II), Timi of Ede Oba Munirudeen Adesola Lawal (Laminisa I) and Oluwo of Iwo Oba Abdul Rasheed Adewale Akanbi (Ilufemiloye Telu I) practice Islam.
Local Government Areas Edit
Osun State is divided into three federal senatorial districts, each of which is composed of two administrative zones. The state consists of thirty (30) Local Government Areas and Area offices, the primary (third-tier) unit of government in Nigeria.
Osun State's 30 Local Government Area headquarters:
LGA Headquarters
Aiyedaade Gbongan
Aiyedire Ile Ogbo
Atakunmosa East Iperindo
Atakunmosa West Osu
Boluwaduro Otan-Ayegbaju
Boripe Iragbiji
Ede North Oja Timi
Ede South Ede
Egbedore Awo
Ejigbo Ejigbo
Ife Central Ile-Ife
Ife East Oke-Ogbo
Ife North Ipetumodu
Ife South Ifetedo
Ifedayo Oke-Ila Orangun
Ifelodun Ikirun
Ila Ila Orangun
Ilesa East Ilesa
Ilesa West Ereja Square
Irepodun Ilobu
Irewole Ikire
Isokan Apomu
Iwo Iwo
Obokun Ibokun
Odo Otin Okuku
Ola Oluwa Bode Osi
Olorunda Igbonna, Osogbo
Oriade Ijebu-Jesa
Orolu Ifon-Osun
Osogbo Osogbo
List of current Local Government Area Chairmen.[9]
Notable people Edit
Enoch Adeboye – General Overseer, RCCG.
Gbenga Adeboye – musician, comedian and radio presenter.
Toyin Adegbola- Actress.
Sheikh Abu-Abdullah Adelabu – Scholar and cleric.
Isiaka Adeleke – Politician.
Chief Adebisi Akande- Former Governor of Osun State.
Bolaji Amusan, Nigerian ICT entrepreneur
Olusola Amusan – Entrepreneur, speaker
Ogbeni Rauf Aregbesola – Former State Governor.
Davido – Musician.
Patricia Etteh, Nigerian politician and first female Speaker of the Nigerian House of Representatives
Daddy Freeze- Radio presenter
Chief Bola Ige SAN-(1930–2001) Politician and Lawyer.
W.F. Kumuyi – General Overseer, Deeper Life Christian Church.
Duro Ladipo – Actor and dramatist
Gabriel Oladele Olutola[10] - President of the Apostolic church of Nigeria and LAWNA Territorial Chairman.[11]
Iyiola Omisore – Politician and Engineer
Prince Olagunsoye Oyinlola – Former Governor of Osun State and Former Military Governor of Lagos State.
References Edit
^ "2006 PHC Priority Tables – NATIONAL POPULATION COMMISSION". population.gov.ng. Retrieved 2017-10-10.
^ See List of Governors of Osun State for a list of prior governors
^ a b "C-GIDD (Canback Global Income Distribution Database)". Canback Dangel. Retrieved 2008-08-20.
^ "National Human Development Report 2018" (PDF).
^ "Four Places to Visit in Osun State". 2018-05-19.
^ "A sanctuary of purity and beauty". 2018-01-24.
^ "Archived copy". Archived from the original on 2010-03-15. Retrieved 2010-03-12.
^ "Archived copy". Archived from the original on 2010-03-15. Retrieved 2010-03-12.
^ "Local Government Areas – The Official Website Of The State Of Osun". Osun.gov.ng. Retrieved 26 August 2017.
^ Adelegan, Femi. (2013). Nigeria's Leading Lights of the Gospel: Revolutionaries in Worldwide Christianity. Westbow Press. p. 71. Retrieved 2019-9-7. ISBN 978-1449769543.
^ Komolafe, Sunday Jide. (2013). The Transformation of African Christianity: Development and Change in the Nigerian Church. Langham Monographs, p. 107. Retrieved 2019-9-7. ISBN 978-1-907713-59-0.
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Igbomina
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The Ìgbómìnà (also colloquially Igboona or Ogboona) are a subgroup of the Yoruba ethnic group, which originates from the north central and southwest Nigeria.[1] They speak a dialect also called Ìgbómìnà or Igbonna, classified among the Central Yoruba of the three major Yoruba dialectical areas. The Ìgbómìnà spread across what is now northern Osun State and eastern Kwara State. Peripheral areas of the dialectical region have some similarities to the adjoining Ekiti, Ijesha and Oyo dialects.
Traditional trades and occupations Edit
Female figure from Oke-Onigbin, Shango shrine
The Ìgbómìnà are renowned merchants well known for long distance trading which account for their wide spread across Yoruba land, they engage in other traditional occupation such as agriculture and hunting, as well as their woodcarving, leather art, and the famous Elewe masquerade. It is an Egungun representing the ancestors during special festivals.
Geographical spread
Archaeological chronology and ancient history Edit
Over 800 carved stones, mostly representing human figures, have been found around Esie in western Igbomina, Ijara and Ofaro villages. It is not known who created the sculptures, but they appear to have been created around 1100 AD.[2]
Archaeological and linguistic evidence suggest that the Ìgbómìnà people may have predated the surrounding peoples except perhaps the Nupe and the Yagba. Ìgbómìnàland definitely predated the Oduduwa era as evidenced by oral traditions of royal and non-royal migrations from Oduduwa’s Ile-Ife which met existing dynasties in place but displaced, subsumed or subjugated them. It appears that aside from more recent conflicts in the last two centuries, the Oyo, Ijesha, and the Ekiti may have in more ancient times, pressured the Ìgbómìnà, captured territory in the plains and restricted them into the more rugged and lower-quality land of the Yoruba hills. The Ìgbómìnà, on the other hand, appear to have pressured the Nupe and the Yagba and taken territory away from them in places, but also losing territory to them in other places.
Major upheavals, conflicts and wars as well as epidemics have resulted in major ancient dispersals and migrations such as the Òbà diasporas documented in the oral history, oral poetry and lineage praise songs of several Ìgbómìnà clans. Some of the towns in Igbomina are known for historical events or things, an example is the Gegele hill in igbaja
Recent history Edit
The Ilorin Provincial Gazetteer (1918) dates the settlement of Igbaja, one of the Igbomina towns, as late 17th or early 18th century, while the Igbaja District Gazetteer (1933–35) puts it about 1750 AD. By 1800, the Alafin (supreme ruler of Yoruba) had consolidated his power over the Igbomina and placed an Ajele (Governor) in Ilorin to safeguard his interests. The Sudan Interior Mission came to Oro Ago in 1911, to Agunjin before 1918, and to Oke Oyan, Igbaja, and Oke Aba in the 1920s. Starting in the 1930s, primary and secondary schools were established, resulting in changes to the traditional ways of life.[1]
References Edit
^ a b D.K. Aiyedun. "POTTERY MAKING IN IGBAJA, IGBOMINA AREA, KWARA STATE". Centre for Nigerian Cultural Studies, Ahmadu Bello University. Retrieved 2009-11-27.
^ Aribidesi A. Usman (March 2004). "Fragments of stone sculptures from Igbomina, Central Nigeria". Arizona State University. Retrieved 2009-11-27
Oba-Igbomina
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Oba-Igbomina (in Yoruba correctly Ọ̀bà, but also written as Òbà), is an ancient Igbomina town in northeastern Isin Local Government Area of Kwara State. It is one of the five related Yoruba towns named "Oba", the others being
Oba-Ile, Olorunda LGA, Osun State, located about 15 km northwest of Osogbo,
Oba-Oke, Olorunda LGA, Osun State, located north-northwest of Osogbo,
Oba-Ile Akure South LGA, Ondo State, located just east of Akure, on Akure-Owo Road,
Oba-Akoko Akoko South-West LGA, Ondo State, located northeast of Owo.
The original Ọ̀bà was the capital of an ancient Ọ̀bà civilization, a kingdom reputed in the oral history of the region as a center of great wealth and enterprise. Most of the extant Oba towns claim to be the original Oba or claim to be the oldest derivative of the ancient civilization.
History and archaeology Edit
Recent archaeological research results and published works of oral history experts, anthropologists and archeologists of the Arizona State University, USA and the University of Ibadan, Nigeria, of the region's contemporary and later settlements suggest that Ọ̀bà was founded between the 9th and 10th centuries. Regular conflicts with the neighbouring Nupe resulted in cycles of abandonment and reoccupation of the Òbà mother city.
British colonial records of Oba-Igbomina, indicate that the ancient Ọ̀bà kingdom used the "iron crown and rod" as the insignia of the king, perhaps as a result of their early involvement with iron-smelting and iron-working technology. Oratures makes references to idẹ which is brass, not irin, which is iron. Therefore, the "iron" crown and rod are more likely to be made from some alloy such as brass or bronze. Subsequent Yoruba kingdoms (perhaps including Oba), used beaded "crown and rod" insignia, possibly because precious stones and glassware replaced metalware as the symbol of high rank and wealth.
The great Oba diasporas Edit
The ancient Ọ̀bà kingdom produced a series of diasporas which influenced several other Igbomina and non-Igbomina Yoruba kingdoms and towns. The earliest diaspora from the ancient Oba civilization is constituted by the five towns in Yorubaland with the name "Oba" (not to be confused with the differently pronounced Oba, a river in Yorubaland): two in Osun State, Oba-Ile near Ikirun, Oba-Oke near Ikirun adjoining Oba-Ile; one in Kwara State Oba-Igbomina - generally called Oba without the Igbomina or the historically recent Isin tag; and two in Ondo State, Oba-Ile near Akure, and Oba-Akoko. Although none of these is the original Oba, but that they are diaspora settlements of Oba people from the more ancient Oba.
Several of the clans that migrated away from the ancient Òbà kingdom retained oratures which refer to their ancestry from the ancient Ọ̀bà. One such Ọ̀bà-diaspora clan is that of the royal Oba'lumo lineage whose ancestor Oba'lumo founded a new city-state called Isedo. This is a separate diaspora of smaller segments from Oba although this was the only known kingdom established by Oba émigrés.
A third diaspora sequence occurred in the 18th century resulting from attacks from the Nupe kingdom to the north of Oba Igbomina. Examples of Igbomina and non-Igbomina towns (in Kwara and Osun states of Nigeria) with large concentrations of people from Ọ̀bà diasporas include the following: Oke-Ila Orangun (Isedo-Oke), Ila Orangun (Isedo), Ora-Igbomina, Ipoti-Ekiti, Isanlu-Isin, Oke-Onigbin, Omu-Aran, Rore, Oyan, Inisha, Ipee, Oke-Ode, Babanla, Ajase-Ipo, Omupo, Esie, Oro, Ijomu-Oro, Iddo-Oro, Ahun, Idofin, Ado-Eku, Oreke, Sanmora and Pamo.
Ago Oba (Camp of the Oba), the Oba diaspora community in the Owu section of Abeokuta in southwestern Nigeria is also a separate diaspora but further research of the oral history is necessary to clarify if this was a migration with Owu people as a result of the 19th century Yoruba wars, or whether Ago Oba migrated separately from another Oba location.
Tourism to the Oba diasporas Edit
The legends of origin and of emigrations of the Oba diasporas has been a major effort of His Royal Highness, Dr. Olúfẹ́mi Ọládàpọ̀ Babalọlá. He has also been active since 2004 in promoting tourism (heritage tourism/cultural tourism and geo-tourism), and planning tourist expeditions to the various heritage sites and physiographic features and cultural performances/traditional occupations of the Igbomina-Yoruba and adjoining Yoruba areas. He has led various special tours to the various old sites, ruins and existing towns and historical places of Yorubaland, especially of the Igbomina-Yoruba region, verifying oral history and oral poetry of various clans and ancient kingdoms.
Isedo
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Ìsèdó (Ìsẹ̀dó or Ìsẹ̀dó-Olúmọ̀) is an ancient Igbomina kingdom in northeastern Yorubaland of Nigeria. Ìsẹ̀dó was founded as a new city-state several centuries ago (between 1250 to 1400) by Ọba'lumọ, a Prince of the ancient Oba civilization (whose name or appellation is contracted from "Ọba Olumọ" meaning "knowledgeable king", or "king of the lords of knowledge"). Ìsẹ̀dó is fully known and called "Ìsẹ̀dó-Olúmọ̀" using its founder-king's name as an identifier suffix. Ọba'lumọ, emigrated from the ancient Ọ̀bà civilization in northeastern Yorubaland.
Foundation and development Edit
Obalumo, a prince of the Oba civilization, and a veteran hunter and warrior, founded Ìsẹ̀dó, his new city-state in one of the areas of his frequent hunting expeditions.
Recent archaeological research results (and published works of oral history experts, anthropologists and archaeologists of the Arizona State University, USA and the University of Ibadan, Nigeria); of the region's contemporary and later settlements suggest that Ìsẹ̀dó was founded between the 10th and the 12th centuries by Ọ̀bà refugees probably fleeing from both internal dissension in their Òbà kingdom as well as the cyclic conflicts of their Ọ̀bà kingdom with the neighbouring kingdoms, perhaps including the Nupe to the north.
At its zenith towards the end of the 15th century, Ìsèdó had grown into a city-state of 13 clans, some of which were later "consolidants" into the Obalumo's kingdom at Ìsèdó and were not of the ancient Oba origin.
New arrivals Edit
Some oral-historians indicate that at the request of an arriving faction from Ila-Yara, the city-state founded by Òràngún, Oduduwa's fourth son, the region's king, Ọba'lúmọ̀ gave land-grants to the new arrivals at a location thought to be sufficiently distant from Ìsẹ̀dó's location. Another version of the oral history, which seems more reliable, indicates that the land-grant occurred a few centuries later, when the faction of the younger of two quarreling princes arrived in the vicinity of the Ọba'lúmọ̀'s Ìsèdó kingdom, from the schism at their old kingdom at Ìlá Yàrà. Arutu Oluokun, the younger of the feuding princes, founded a settlement at the Ila-Magbon, but the new kingdom moved within a short time to found another city called Ila-Odo closer to Isedo, which subsists as the modern Ìlá Òràngún
Consolidation and accommodation Edit
An annual celebration called "Ìmárúgbó" (or "Òkùnrìn") festival was instituted between the two city-states during which the King Ọ̀ràngún leaves his palace with his chiefs to pay a day-long homage to his primogenitor, the King Ọba'lúmọ̀ in his (the Ọba'lúmọ̀'s) palace. This is in symbolic tribute to Ọba'lúmọ̀'s land grant and precedence of him in the region, in appreciation of Ọba'lúmọ̀'s hosting of the Òràngún's elderly mother who could not continue with the immigrant party to the location of their allocated land. The Ọ̀ràngún's mother died in the palace of the Ọba'lúmọ̀ and was buried at Ìsèdó. So the Ọ̀ràngún also visits her grave as part of this festival.
While it has maintained the royal title of Oba'lúmò, the kingdom of Ìsẹ̀dó has in modern times been virtually engulfed by the present-day Ila Ọrangun such that the old Isedo township now lies (at 8.013°N 4.9°E), in the southeast quadrant of Ila Orangun. In Oke-Ila, the oratures of the Ọbaálá clan refer to their origin from Ìsèdó, indicating that they are actually a segment of the Ìsẹ̀dó royalty which emigrated several centuries ago to an alliance with Apakiimo, the last Orangun at Ila Yara kingdom to found his (Orangun's) new kingdom now known as Oke-Ila.
In this five-centuries-old quasi-consolidation treaty to help found with the new Oke-Ila Orangun state, the Ìsẹ̀dó immigrants "of the hilltop" (Isedo Oke or Isedo Ori Oke)were retained their royal title of Ọba'lúmọ̀, and subsequently were accorded a new recognition (possibly for their foremost contribution to the establishment of the new kingdom), awarding their clan the title of Ọbaálá ("mighty king" or "senior king"), a title next in rank to the Ọ̀ràngún of Oke-Ila the paramount king. The Ọbaálá is also designated as the automatic regent upon the demise of any reigning Ọ̀ràngún.
Heritage and diaspora Edit
The Ìsẹ̀dó clans retain references in their oratures to their ancestry from Ìsẹ̀dó and the ancient Ọ̀bà kingdom, and citing their descent from King Ọba'lúmọ̀ of Ìsẹ̀dó and King Olunlakin of Ọ̀bà as well as nostalgically referring to themselves as "children of the great wealth" of Ọ̀bà.
Other examples of Igbomina and non-Igbomina towns (in Kwara and Ọṣun states of Nigeria) with large concentrations of Ọ̀bà people, now commonly called 'The Ọ̀bà Diaspora', include the following: Oke-Ila Ọrangun, Ila Ọrangun, Ọra-Igbomina, Ipoti-Ekiti, Isanlu-Isin, Oke-Onigbin, Omu-Aran, Rorẹ, Ọyan, Inisha, Ipee, Oke-Ode, Babanla, Ajasẹ-Ipo, Omupo, Esiẹ, Oro, Ijomu-Oro, Iddo-Oro, Idofin, Ado-Eku, Oreke, Sanmora, and Pamo.
The Ìsẹ̀dó clans appear to be the earliest surviving [but perhaps not the only] group in 'The Ọ̀bà Diaspora' that purposefully set out and founded a surviving kingdom ruled by the king Ọba'lumọ. Subsequent Ọ̀bà-derivative kingdoms and diasporas appear to have resulted solely from refugee flights from wars and slave raids. Ìsẹ̀dó communities resulting from the diaspora of such wars exist in Ipoti-Ekiti, and other Igbomina and Ekiti towns as well as Omido (Kwara State) and other towns in Kwara State.
Isedo and Oba diaspora tourism Edit
The legends of origin and of emigrations of the Isedo from Oba has been a major effort of His Royal Highness, Dr. Olúfẹ́mi Ọládàpọ̀ Babalọlá. He has also been active since 2004 in promoting tourism (heritage tourism/cultural tourism and geo-tourism), and planning tourist expeditions to the various Isedo and Oba heritage sites and physiographic features and cultural performances/traditional occupations of the Igbomina-Yoruba and adjoining Yoruba areas. He has led various special tours to the various old sites, ruins and existing towns and historical places of Yorubaland, especially of the Igbomina-Yoruba region, verifying oral history and oral poetry of various clans and ancient kingdoms.
Oke Ila
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Òkè-Ìlá Òràngún (often abbreviated as Òkè-Ìlá) is an ancient city in southwestern Nigeria that was capital of the ancient Igbomina-Yoruba city-state of the same name.
Òkè-Ìlá is a city in Ọṣun State, Nigeria. It is situated in the northeastern part of Yorubaland in southwestern Nigeria. Òkè-Ìlá Òràngún’s sister city (and sister kingdom) Ìlá Òràngún is located about 12 kilometres (7 1⁄2 mi) to the northeast, separated by the north-trending ridges and gorges of the Oke-Ila Quartzites.
Òkè-Ìlá Òràngún is currently capital of Ifedayo Local Government Area of Ọsun State. The Ifedayo LGA (Local Government Area) Secretariat is located on the northern outskirts of the town. The administration of the two major towns and the several smaller towns and villages is conducted from the Ifedayo LGA Secretariat.
Location Edit
Òkè-Ìlá Òràngún is located at 7.955°N 4.986°E, at an elevation of 568 m (1,863 ft) on one of the several mountains adjoining the eastern flanks of the Oke-Ila Ridge, a part of the Yoruba Hills. Òkè-Ìlá Òràngún is about 190 kilometres (120 mi) directly west of the confluence of the Rivers Niger and Benue at Lokoja and about 45 km (28 mi) northeast of Osogbo the capital of Osun State. It is about 240 km (150 mi) northeast of Lagos with Ibadan at about midway between. It is about 160 km (100 mi) southeast of the ancient city of Oyo (Oyo-Ile or Old Oyo) and about 130 km (81 mi) east of modern Oyo (Ago d'Oyo). It is 65 km (40 mi) northeast of the ancient city of Ile-Ife, about 95 km (60 mi) southeast of the ancient Yoruba city of Ilorin and about 190 km (120 mi) northwest of Benin City (more correctly Bini or Ibini) capital of the Benin/Edo Empire.
Ila-Yara: ancient history Edit
Original unified city-state at Ila-Yara Edit
Before a dispute and split several centuries ago, the present Òkè-Ìlá Òràngún and Ìlá Òràngún constituted the original united kingdom centered on Ìlá-Yàrà, a city-state founded, according to legend, by Oduduwa's fourth son (according to legend), named Fagbamila and nicknamed Òràngún.
The dispute, said to be a succession dispute in one account, or a relocation site dispute by another account, centered on two brother-princes (Àpàkíìmò and Arútú Olúòkun) and their supporters, and led to a split of the Ila-Yara city-state and the eventual emigration of both factions from the Ila-Yara site.
Factional histories since Ila-Yara Edit
Oral history of Òkè-Ìlá Òràngún kingdom claims, that the dispute arose from the selection of a new site to move the kingdom to. Unfortunately, the Ifa oracle acknowledged as suitable both soil samples from the site selected by the Ìlá-Yàrà kingdom's official delegates commissioned by Prince Àpàkíìmò, as well as the site selected by the unofficial delegates commissioned by the kingdom's youth led by Àpàkíìmò's brother, Prince Arútú Olúòkun.
The kingdom's royal council insisted on the site selected by the kingdom's official delegates while the young people argued the advantages of the site selected by the delegates they commissioned. The younger prince, Arútú Olúòkun's faction led a migration of his faction out of Ìlá-Yàrà and founded Ìlá-Magbon. Thereafter, (according to oral history of Òkè-Ìlá Òràngún kingdom), the official Ìlá-Yàrà kingdom under the "de jure" Òràngún Àpàkíìmò, migrated to their preferred site. The faction of the prince, Àpàkíìmò at Ìlá-Yàrà, founded Igbóhùn, is the modern Òkè-Ìlá Òràngún.
Oral history states that when earthworm pests subsequently bothered Prince Arútú faction's settlement at Ila-Magbon, Prince Arútú Olúòkun elected to "sink into the ground", because he was no longer able to travel when told by the Ifa oracle that they had to move to the Ila-Odo site which is the location of the modern Ìlá Òràngún, where the "Òrèrè" staff was first stuck into the ground. Oral history of Òkè-Ìlá Òràngún kingdom also claims, that Òfínní, an Òràngún deposed from the Òràngún Àpàkíìmò;'s kingdom at Igbóhùn was the first Òràngún officially installed by the youth's faction after their exit from Ìlá-Yàra
Migrations Edit
Relocations Edit
Since the migration from Ìlá-Yàrà, the Òkè-Ìlá Òràngún kingdom had settled at various locations, the most notable being Igbohun (the original name and site of the city-state), Okiri, Iladun, Omi-Ọsun (along the Omi-Ọsun river, a source of the Osun River), and the present site (Oke-Ila), which oral history claims is partly superimposed on, and contiguous with, the original Igbohun site, and reputedly has twice been previously occupied and abandoned.
Refugee settlements Edit
The original population of the Òkè-Ìlá Òràngún kingdom has over the centuries been joined by waves of migrations from other parts of Yorubaland, as well as refugees of various conflicts in the near and distant parts of Igbominaland. An example of additions to the original population are the Ọba'lúmọ̀ of Ìsèdó group who were also of the earlier Òbà diaspora.
Oral history gives examples of historical refugees that were hosted by the Òkè-Ìlá Òràngún kingdom in separate quarters or wards, but have subsequently returned to their homelands, such as the Rore (or Irore), the Arandun and the Ora-Igbomina kingdoms.[1]
It is conceivable that the Òkè-Ìlá Òràngún kingdom itself had similarly been temporary guests as war-refugees of their neighbour-kingdoms, just like their sister-kingdom Ìlá Òràngún was for 15 years a refugee-kingdom at Omupo during the 19th century wars with the Ibadan empire, in which Oke-Ila and other Igbomina kingdoms were part of the "Ekiti Parapo" alliance with the Ijesha, fighting off the "tyranny" of Ibadan's "ajele" system of tribute-tax apportionment and collection.
Wars and slave raids Edit
Both he domestic/internal African Slave Trade and the "export" oriented Trans-Atlantic Slave Trade adversely impacted the Oke-Ila Orangun Kingdom. Although various Òkè-Ìlá Òràngún oral-historians claim (like most Yoruba cities and kingdom) never to have been vanquished or captured for enslavement, snippets of clan-histories and kingdom-histories reveal that the Òkè-Ìlá Òràngún kingdom was bothered for a significant part of its history by slave-raids and attacks from its neighbours.[1] During the reign of one of her kings, the Orangun himself was a "king-in-exile" and a "refugee" for 40 years in the Oro kingdom (now in Kwara State) - a complex of nine consolidated settlements several kilometres northwest of his Oke-Ila Orangun kingdom. The return of this Orangun to the Omi-Osun area near the devastated old capital, gave him the nickname "Ayunrobo" - one who went to Oro and made it back.
Immigrants profile Edit
The newer waves of migrations that stayed on in Òkè-Ìlá Òràngún can usually be identified from their traditional orature verses which usually make nostalgic references to their original homeland. Apart from the Isedo quarter/ward of Oke-Ila, the Iranyin quarter/ward is also an identifiable immigrant group that consolidated with the Oke-Ila Orangun kingdom. It is not yet ascertained if the Alapinni quarter of Oke-Ila Orangun are secondary immigrants from Oyo or direct immigrants from the then adjoining Nupe territories as were the Alapinni clan of the old Oyo Empire. The Aworo clan is said by oral-historians to be from Ekiti while orature citation of parts of the clan make references to Oyo as origin. The relationship of the Elemona clan to the Yoruba kingdom of Ilemona (west of Oke-Ila), is yet speculative until corroborated from their clan orature-verses. Similarly is the possible connection of the Obajoko title of the Iranyin clan to the Yoruba kingdom of Iranyin west of Oke-Ila.
Population and culture Edit
Òkè-Ìlá Òràngún has a population estimated (2005) to be 35,000 (suspected to be an under-estimation).
The people of Òkè-Ìlá Òràngún kingdom speak a distinctive dialect of the Yoruba language called Igbomina (or Ogbonna). The people are mostly agrarian but have a significant number of artisans, traders, hunters of wild game, school-teachers and other professionals.
Òkè-Ìlá Òràngún is famous for the energetic dancing and acrobatic skills of its Elewe, the region's primary Egungun, a dancing masquerade ensemble representing the ancestors during various traditional festivals. The Egungun Elewe is unique to the Igbomina Yoruba subgroup. There are other less popular but unique and peculiar Egungun in the kingdom.
Natural sites Edit
Òkè-Ìlá Òràngún is notable for the adventurous and breathtaking Ayikunugba Waterfalls (also spelt Ayikunnugba Waterfalls) situated in a cliffed gorge, and its associated caves with "mythical" underground passages. The Ayikunugba (or Ayikunnugba) Waterfalls is located southwest of the town, along the north trending ridge-and-gorge series of the Oke-Ila Ridge complex. Another tourist site is the Oke Lanfo Peak located southeast of Òkè-Ìlá Òràngún, from the top of which a panoramic view of the surrounding towns within 50 kilometers can be seen. The ridges and gorges consist of the geologically defined Oke-Ila Quartzites, a series of metamorphic rocks of Pan-African age ( about 550 million years old).n
Orangun, the Paramount King - from Nigerian independence to present day Edit
Orangun Samuel Adeyemi, Arojojoye III Edit
From Nigeria's independent take-off at the end of her colonial era under the British, Oba Samuel Adeyemi, Arojojoye reigned as Orangun, the Paramount King of Oke-Ila from 1969 until he "joined the ancestors" in November 2005. This ancient and historic Yoruba kingdom recorded several "firsts" during Orangun Adeyemi's reign, among which are the tarring of the link-road joining the city to the inter-state road at Asanlu junction, the inauguration of the premier community-sponsored secondary school -the Oke-Ila Grammar School (an alumnus of which rose to become in 2007 a full professor), the establishment of pipe-borne water supply, the electrification of the city, the designation of the city as capital of the new local government, and the construction of the local government headquarters in the city. Orangun Samuel Adeyemi led the kingdom of Oke-Ila Orangun into the third millennium before he joined his ancestors.
Orangun Adedokun Abolarin, Aroyinkeye I Edit
Soon after the turn of the millennium, the current Orangun of Oke-Ila Orangun in Ifedayo Local Government area of Osun State, Oba Adedokun Abolarin was installed on December 8, 2006. Oba Adedokun Abolarin is from the Obasolo Ruling House, one of the three ruling houses among which the title rotates in Oke-Ila Orangun.
The new Òràngún of Òkè-Ìlá, Oba Adedokun Abolarin is a highly educated professional, holding a law degree, after a master's degree in International Relations, following a bachelor's degree in Political Science, all from Obafemi Awolowo University (formerly University of Ife). Until his installation, the new Òràngún of Òkè-Ìlá, Oba Adedokun Abolarin, a professional lawyer licensed to practice law in the Supreme Court of Nigeria, was the principal partner of Dokun Abolarin & Co., a firm of Solicitors and Legal Consultants, which had served as Company Secretary to various corporations among whom are Tell Publications (Publishers of Tell Magazine), Pacific Holdings, Peachtree Communications Ltd, Sportsmark International and Springtime Development Foundation.
Oba Adedokun Abolarin is an academic authority on Nigerian government and politics having researched and written on the period from the 1914 amalgamation to recent times, in which he evaluated component elements of federal, regional/state, and local government administration, analyzed Nigerian foreign policy, political parties and pressure groups.
As is traditional among the Yoruba for a new king or monarch, Oba Adedokun Abolarin chose at his installation the “reign name” Aroyinkeye I, translating as “one who finds honey to tend the title”. Citizens of this ancient Igbomina-Yoruba kingdom across Nigeria, and especially Europe and the Americas often express their thrill and excitement at the prospect of the development which the well-educated king promises for the city and its satellite town
Historical quarter/ward kings (realm/township royalties), dynastic heads Edit
Immigrant dynasties Edit
Oke-Ila Orangun has a couple of historical minor kings (or royals) under the Orangun of Oke-Ila. These are kings of the wards/quarters (townships or sub-towns) of Oke-Ila that consolidated as immigrant communities in the last five centuries of Oke-Ila history, as early as at its foundation subsequent to the exodus from Ila-Yara. These Realm/Ward/Township Royalties retain varying degrees of royal privileges and perform their ancient royal traditions, which in Yoruba tradition is to be exercised in their clan's territory within the consolidated kingdom. However overriding royal power is retained over the entire kingdom by the Orangun who is paramount king over the entire kingdom.
The "Ward/Township King" of the Ìsèdó-Oke group is titled Ọba'lúmọ. The Ìsèdó-Oke group was the earliest (and possibly the largest single group) to join with the then Orangun Apakiimo to found his new kingdom (now called Oke-Ila) towards the end of the 15th century, about 1490 AD. The "Realm/Ward/Township royal" of the Iranyin group is titled "Obanla" but the position has not been filled in living memory. The role of the Obanla seems to have been taken up by (or given to) the Obajoko in the modern Royal Council of the Oke-Ila Orangun kingdom. The Iranyin group seem to be a more recent "consolidant" with Orangun's kingdom at Oke-Ila relative to the Isedo group.
The "Crowned Heads/Crownly Heads" Caucus & incumbents Edit
In the traditional royal council of Oke-Ila, both "ward/township kings" are constituted with other royal clans - the heads of the Orangun ruling houses, into the Oriade ("Crowned Heads/Crownly Heads") - a "royal heritage caucus" of the "senate" or superior royal council.
"Minor kings" (of ancient immigrant wards/quarters) Edit
The current Ọba'lúmọ̀ of Ìsèdó-Oke ward/township is His Royal Highness, Dr. Olúfẹ́mi Ọládàpọ̀ Babalọlá. Oral historians state that Iranyin ward/township also has a royal title called "Obanla" but the highest ranking title-holder from the Iranyin ward is the Obajoko of Iranyin ward/township. (The "Obanla" title also exists in Ila Orangun). It is not clear if any other clan in Oke-Ila has maintained substantial relics of royal privileges. It seems that such clans would presumably be represented in the "Arewa" senate, except if removed or proscribed for some reason in historical times (before the British colonial period). However, a few other clans have maintained symbolic noble privileges.
Orangun Dynasty - ruling house heads Edit
The heads of the Orangun ruling houses that are part of this "royal heritage caucus" of the "senate of ten" - (Arewa) are His Royal Highness, The Obasolo: Prince Adeoti Adesoji and His Royal Highness, The Elemoogun: Prince Adeyemi Olatunde.
d His Royal Highness, The Elemoogun: Prince Adeyemi Olatunde.
Educational & religious institutions Edit
Òkè-Ìlá Òràngún has several primary and secondary schools most of which are privately owned. The premier secondary institution is the Òkè-Ìlá Òràngún Grammar School. The first primary schools are the Seventh-day Adventist Day School situated at the foot of a peak on the west edge of the city, and the Baptist Day School situated at the foot of the mountain on which the old city is located.
The Seventh-day Adventist Church of Nigeria and the Baptist Church (Nigerian Baptist Convention) were the first churches to be established in the city. Both denominations now have multiple churches in the city. Other churches include the Church of Nigeria (Anglican Communion), the Apostolic Church, the Christ Apostolic Church, the Cherubim & Seraphim Church, the Aladura Church of the Lord, and many others. The city has a central masjid and other minor mosques where Muslims worship. The percentage of adherents of traditional religions is decreasing but there are worshipers of the major Yoruba traditional religions like Sango, Ogun, and Egungun.
Òkè-Ìlá Òràngún's town hall adjoins the palace of the Òràngún, the paramount king of the kingdom. It is named Apakiimo Town Hall, in honor of the last king of the unified kingdom who led the final exodus from Ila-Yara, capital city of the original unified kingdom that subsequently became the sister kingdoms of Òkè-Ìlá Òràngún and Ìlá Òràngún.
References Edit
^ a b Babalola, Olufemi Oladapo. “The Obaala Babalola Adekeye's History of Oke-Ila Orangun - Historical and Constitutional Development of The Ìgbómìnà-Yorùbá Kingdom of Oke-Ila Orangun from its Foundation to British Imperio-Colonialism”. Butubutu Publishers. Austin, Texas. August 1984.
Obalumo
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The Obalúmo is a royal personage, a traditional monarch amongst the Igbomina clan of the Yorubas of West Africa. The earliest manifestation of his title dates back to the 12th century at the latest, making him a ruler of relative significance in the intricate chiefly hierarchy of the tribe.
Prince Oba'lumo Edit
Ọbalúmọ̀ or Ọba'lúmọ̀ , (a contraction of Ọba Olúmọ̀), is the titular name of the founding king of the ancient Ìsèdó-Olúmọ̀ city-state, an ancient monarchy of the Igbomina-Yoruba. Translations of the title Ọba’lúmọ̀ as “The King" (Oba), "the Lord of Knowledge” (Olumo), or “King of the Lords of Knowledge” or “King and Lord of Knowledge”, all meaning wise king, suggests that this monarch, who is reputed in oral history to have been a veteran hunter and warrior, was also a highly skilled Babalawo (a diviner, healer and priest of the Ifá oracle). Ọba’lúmọ̀ was a prince of the ancient Ọ̀bà civilization in northeastern Yorubaland, and is one of the earliest founders of the ancient Yoruba kingdoms in southwestern Nigeria.
However, the reference to Ọba'lúmọ̀'s city state as Ìsèdó-Olúmọ̀ (or Isedo of Olúmọ̀ ), and the existence of an Olúmọ̀ royal clan in Oba-Igbomina (which is in the Isin Local Government Area of Kwara State, Nigeria) - one of the extant towns named Oba - suggests a different meaning and origin of the name and title of the Ọba'lúmọ̀ n'Ìsèdó. It seems that Ọba'lúmọ̀ founded a city-state dominated by people from the Olúmọ̀ clan of their Oba origin, and he therefore adopted the title (or was titled by his new subjects) Ọba'lúmọ̀ in his new kingdom - meaning "the king from the Olúmọ̀ clan". The other traditions of the name referring to the legendary knowledge of herbal remedies and the Ifá oracle seems to be a heritage that is shared with the entire Olúmọ̀ clan, and may not be peculiar to King Ọba'lúmọ̀.
An Excerpt From The Oral Records Of Ìsèdó-Olúmo Edit
Some oral history accounts ascribe a personal name of Tìímọ̀ (pronounced Tì-í-mọ̀) to the first king of Isedo. Other oral history accounts suggest that Tìímọ̀ was simply the reigning Ọba'lúmọ̀ at the time of contact with the migrating group of one of the two factions departing from Ila Yara, whose leader founded Ila Orangun adjacent to Ìsẹ̀dó, the kingdom where Tìímọ̀ was reigning as the then Ọba'lúmọ̀.
Our father the Ọba'lúmọ̀ Tìímọ̀ led one of the major migrations from ancient Ọ̀bà, perhaps as a result of the periodic conflicts with his people's Nupe neighbours to the north. It is due to our being of his blood that we call ourselves the Omo Ọba’lúmọ̀ n’Ìsẹ̀dó ("children of King Oba'lumo"), Ọmọ ọrọ̀ l’Ọbà ("children of the people of Oba") and Omo'ba Olúnlákin ti Ile Oba ("children of the great king Olùnlàkin of Obà"). These are our oriki as his descendants.
Dating the Ìsẹ̀dó-Olúmọ̀ City-State Edit
Oral history analyzed in the light of recent archaeological research results (and published works of oral historians, anthropologists and archaeologists of the Arizona State University, USA, and the University of Ibadan, Nigeria, of the Igbomina-Yoruba region's ancient and later settlements suggest that the Ìsèdọ́ City-State commonly known as Ìsẹ̀dó-Olúmọ̀ (i.e. the Olúmọ̀’s Ìsẹ̀dó) was established between the 10th and the 12th centuries by Ọ̀bà emigres (led by the said Ọba'lúmọ̀), who fled the internal wranglings within their former kingdom and/or the ongoing conflicts with the neighbouring Nupe to the north of it (It was presumably the same problem of constant fighting with the Nupe that caused the ancient Òwu kingdom, perhaps a contemporary of Ọ̀bà, to relocate further south from their original city-state in this region to establish a new settlement named Orile-Òwu, south of Ile-Ifẹ).
Relationship with Neighbouring City-States Edit
Records of ancient origin ascribe the role of land-grant authority to the Ọba'lúmọ̀, monarch of Ìsẹ̀dó. Some oral historians report that at the request of Oduduwa’s fourth son, named Fagbamila, nicknamed and later styled Ọ̀ràngún, the region’s king Ọba'lúmọ̀ gave land-grants to the later arriving Ọ̀ràngún immigrants at a location sufficiently distant from Ìsẹ̀dó’s location. Another, seemingly more reliable version of the oral history, indicates that the land-grant occurred a few centuries later, when the faction of the younger of two quarreling princes arrived from the Ìlá Yàrà realm in the vicinity of the Ọba'lúmọ̀'s Ìsẹ̀dó kingdom. This younger prince, Arutu Oluokun, founded Ila-Magbon. This new monarchy was forced to move within a short time to establish another settlement at Ìlá-Ogbogbo (or Odò-Ìlá) (meaning Ìlá of the lowlands) which is the settlement that became the modern Ìlá Ọ̀ràngún.
An annual celebration called the Ìmárúgbó (or Òkùnrìn) festival was instituted between the two city-states during which the King Òràngún leaves his palace with his chiefs to pay a day-long homage to the King Ọba'lúmọ in the Ọba'lúmọ̀'s palace. This is partly in symbolic tribute to Ọba'lúmọ̀'s land-grant and his precedence over the Òràgún in the region, and partly in appreciation of Ọba'lúmọ̀'s hosting of the Ọ̀ràngún's elderly mother, who could not continue with the immigrant party to their allocated land. The Ọ̀ràngún's mother subsequently died in the palace of the Ọba'lúmọ̀, and was buried at Ìsẹ̀dó, so the Ọ̀ràngún also visits her grave there.
The older Ọ̀ràngún monarch's faction, departing the Ìlá Yàrà realm, established a new settlement called Igbohun. After a few other re-settlements, the modern Òkè-Ìlá Ọ̀ràngún was founded near the original Igbohun. The Ọbaálá clan of Òkè-Ìlá Ọ̀ràngún, according to their histories which refer to their origin from Ìsẹ̀dó, is actually a segment of the Ìsẹ̀dó royalty which emigrated several centuries ago at the invitation and inducement of the Orangun Apakiimo to join him to found his new kingdom at Igbohun. At Òkè-Ìlá Ọ̀ràngún (as the kingdom was subsequently known), the Ìsẹ̀dó immigrants retained their royal title of Ọba'lúmọ̀ as agreed with Orangun Apakiimo, perhaps maintaining their separateness for some time until they subsequently "federated" or consolidated with the Òkè-Ìlá Ọ̀ràngún kingdom. Within the consolidated Òkè-Ìlá Ọ̀ràngún kingdom hierarchy, the Ọba'lúmọ̀ or Ìsẹ̀dó clan won rights to the additional high title of Ọbaálá (meaning "mighty king" or "senior king") in addition to their royal title of Ọba'lúmọ̀ remaining recognized. This is a significant recognition of the Ọba'lúmọ̀ clan since the Ọbaálá title is next in rank to the Ọ̀ràngún of Òkè-Ìlá (the paramount king of the consolidated city-state), and the holder of the Ọbaálá title automatically becomes high regent on the demise of any reigning Ọ̀ràngún of Òkè-Ìlá, reigning until the next Ọ̀ràngún is installed.
Current Status of Ìsẹ̀dó and Ọba'lúmọ̀'s Modern Role Edit
The Ọba'lúmọ̀'s original Ìsẹ̀dó City-State has been virtually engulfed by the modern Ìlá Ọ̀ràngún, but the clan has maintained the royal title of Ọba'lúmọ̀ in the traditional establishment. The modern Ọba'lúmọ̀ territory, which is now enclosed within Ìlá Òràngún, has about thirteen various sub-clans (or mega-family) compounds. The Ọba'lúmọ̀ clan at Ila, as with the branch of the clan in Òkè-Ìlá Ọ̀ràngún, has maintained traditions and festivals that go back about ten centuries to the founding of Ìsẹ̀dó, as well as to their original homeland at Ọ̀bà.
Oba'lumo in Consolidated Òkè-Ìlá Ọ̀ràngún Edit
In the consolidated Òkè-Ìlá Ọ̀ràngún state, the Ọba'lúmọ̀ title was contemporaneously established coincident with the creation of the new Oke-Ila state resulting from the split in the Ila Yara kingdom at the end of the 15th century. Due to the local crises engendered by the series of wars among the Yoruba in the 19th century, the Ìsẹ̀dó clan did not fill the Ọba'lúmọ̀ title for more than a century (since the last one reigned at their refugee-settlement at Omi Osun), before the current Obalumo was installed on January 17, 2003, at Oke-Ila. The clan's oral historians summarily attribute the long interregnum to a shortfall in the clan's male population (possibly due to the frequent wars and slave raids which necessitated the temporary relocation of the consolidated Oke-Ila kingdom to the Omi Osun) and the consequent dearth of suitable candidates. The clan's oral historians further indicate that there was a shortage of the required retinue of palace servants that were to be dedicated to fulfil the numerous royal restrictions, ritual observances, ritual avoidances, ceremonies and royal ceremonials of the holder of the Ọba'lúmọ̀ title, such as his daily-fresh drinking water (which is traditionally to be gotten at dawn by young women in virtual-nudity wearing only heavy beads around their waists), the ceremonial etiquette for the preparation and serving of the Oba’lúmò’s meals (in absolute silence), and various other ceremonial routines and rituals of the Ìsẹ̀dó royalty.
Accounting for the Oba'lumo Interregnum in Òkè-Ìlá Ọ̀ràngún Edit
However, there are other likely reasons for this long interregnum judging from oral historians accounts of events. One reason may be connected with the internal strife, dissension and conspiracies in the consolidated Òkè-Ìlá Ọ̀ràngún kingdom (possibly caused or exacerbated by the external pressures of military attacks and aggression from the Ibadan in the late 19th Century and neighbouring polities (of Ekiti), culminating in the alleged assassination at the war-front, of Páko, the clan's chosen Obaálá (and potential holder of the Ọba'lúmọ̀ royal title) by a treacherous faction of Òkè-Ìlá Ọ̀ràngún troops during the most recent relocation of the consolidated kingdom to Omi-Ọsun. Another reason is an effort to demonstrate allegiance to the paramount king, the Orangun, by focusing resources on rebuilding Orangun's palace and the kingdom at large, subsequent to the relocation back to Oke-Ila from Omi-Osun. In addition, the era of British Colonialism in Western Nigeria was accompanied by the British recognition of only one primary royalty in the cities across Yorubaland. The minor royalties have begun to be restored since Nigerian independence in 1960, especially in the Ijebu and Remo Divisions which arguably have been the most antagonistic to the earlier era of British trade and colonialism.
The Incumbent Oba'lumo in Òkè-Ìlá and Ìlá Edit
The current Ọba'lúmọ̀ of the Ìsẹ̀dó kingdom at Ìlá Ọ̀ràngún, (monarch of the Ìsẹ̀dó kingdom at its original site which is now almost completely enclosed within the modern Ìlá Òràngún), is His Royal Highness Oyèdèjì Àjídé, while the current Ọba'lúmọ̀ of the émigré Ìsẹ̀dó-Oke or Ìsẹ̀dó Ori Oke (Isedo of the mountain top) kingdom - monarch of the relocated segment of the original Ìsẹ̀dó kingdom - subsequently consolidated into Òkè-Ìlá Ọ̀ràngún, and also (especially in recent times) referred to as Ọba'lúmọ̀ of Òkè-Ìla since the consolidation, is His Royal Highness Dr. Olúfẹ́mi Ọládàpọ̀ Babalọlá.
The royal court of the Ìsẹ̀dó realm in Ìlá Òràngún consist of the Ọba'lúmo's 12 or 13 hereditary Ìsẹ̀dó chiefs under His Royal Highness, Oyèdèjì Àjídé, while the royal court of the Ìsẹ̀dó realm in Òkè-Ìlá Ọ̀ràngún consist of presumably a similar number of hereditary Ìsẹ̀dó chiefs under His Royal Highness, Dr. Olúfẹ́mi Ọládàpọ̀ Babalọlá (but only 3 or 4 of which titles are within historical memory of oral records).
Integrating the ancient with the modern Edit
In modern times, the monarchs of the Ìsẹ̀dó clans of the modern Òkè-Ìlá Ọ̀ràngún and Ìlá Ọ̀ràngún (the two extant Ọba'lúmọ̀ royal titles), work jointly with the two high kings, termed paramounts, the Ọ̀ràngún of Òkè-Ìlá and the Ọ̀ràngún of Ìlá, for the development and traditional governance of their various consolidated realms while maintaining, as much as practicable, their own individual royal traditions, customs and folk practices of their original kingdoms, both earlier at their Ọ̀bà homeland and later at Ìsẹ̀dó.
The Ọba'lúmọ̀ of Ìsẹ̀dó-Oke (Ìsẹ̀dó Realm in Òkè-Ìlá Ọ̀ràngún), His Royal Highness Dr. Olúfẹ́mi Ọládàpọ̀ Babalọlá has been especially active since 1984 (19 years before his 2003 installation) in documenting the detailed history of the ancient kingdoms of the Igbomina-Yoruba region, especially the ancient Oba civilization, the original Orangun's city state of Ila-Yara, and the subsequent city states of Oke-Ila, Ila and Isedo. His Royal Highness, Dr. Olúfẹ́mi Ọládàpọ̀ Babalọlá has also been active since 2004 in promoting tourism (heritage tourism/cultural tourism and geo-tourism), and planning tourist expeditions to the various heritage sites and physiographic features and cultural performances/traditional occupations of the Igbomina-Yoruba and other Yoruba areas. He has led various special tours to the various old sites, ruins and existing towns and historical places of Yorubaland, especially of the Igbomina-Yoruba region, verifying oral history and oral poetry of various clans and ancient kingdoms.
List of rulers of Ife
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Yoruba Ife bronze casting of a King, Nigeria c. 1300
Ife bronze casting of a King, dated around twelfth century
Drummers at Ooni's Palace
The Ooni of Ile-Ife (Ọọ̀ni of Ilè-Ifẹ̀) is the traditional ruler of Ile-Ife. This Nigerian town is seen as the cradle of the Yoruba people. The Ooni dynasties go back hundreds of years. Because the oral tradition was only recently transcribed, there are several detailed lists that contradict each other. Nevertheless, some key figures are common to all of them. All the Ooni are traced down to Oduduwa, who is seen as the ancestral father of all the Yoruba people. Ooni Oranmiyan, who is said to have lived between 1200 and 1300 A.D, became legendary[1] for his role in creating many new towns. One of his sons, Eweka, became the first Oba of Benin. Another son, Ajaka, became the first Alaafin of Oyo. Another, Osile, of Oke-Ona Egba. Ooni Lajamisan, another descendant of Oranmiyan is often said to have opened the modern Ife history. The four actual Ruling Houses[2] are named from Ooni Lafogido, Ooni Osinkola, Ooni Ogboru and Ooni Giesi. The first three were sons of Ooni Lajodogun, and the later a maternal grandson of Ogboru. The current Ooni is Adeyeye Enitan Ogunwusi Ojaja II (born October 17, 1974).
Various authors have various lists Edit
The primary sources for the history of the Yoruba are from oral tradition. Since there were not ceremonial recitations of the list of the Oonis (at burial or at crowning), there are in fact several oral traditions, that have generated an unusual number of different written transcriptions. In what follows, #nn is the index of the Ooni in the A list (see table, column LA).
Books and research papers Edit
Ojo Bada 1954[3] quotes 15 names for the Oduduwa to Lajamisan period.[4][5] See column 5.
Chief Fabunmi 1975 quotes 7 names for the same period.[4] See column 6. Chief Fabunmi is known for his Historical notes.[6]
Chief Fasogbon 1976 quotes 12 names for this period.[4] See column 7.
Chief Awosemo 1985 quotes 22 names from Oduduwa to Giesi.[4] See column 8.
Eluyemi 1986 quotes 41 names from Oduduwa to nowadays.[4] See column 9.
Sources for the 50 items A list
Awoyinfa, Dele, 1992 [7][8] pages 30–35.
Prince L. A. Adetunji 1999,[9] pages 70–77. The prince, from the Giesi family, was one of the contenders for the 2015 designation.[10] See column LA.
Sources for the 50 items B list
Ologundu 2008,[11][12] pages 58–59. Lists 48 names, that are the B list, except from Obalufon Alayemore (#5) and Aworokolokin (#12). Moreover, Osinkola (#18) is at #25 (strange place)
Araba Adedayo Ologundu was a native of Ile-Ife, Nigeria. See column Og.
Lawal 2000,[13] page 21 (nevertheless, this book is Google described as a 19 pages book !). See column LB.
Web sources Edit
Source 2015.[14]
Leadership.ng 2015.,[15] 2015. No references are given. One typo: Ademiluyi Ajagun (1930-19800).
Ooni Ojaja II web site,[16] 2016 quotes 51 names. Same as list B, differs only by the diacritics. No references are given. This list was already in use before 2015.
Influence on king making Edit
The filling of the stool of a deceased Ooni of Ife is not a simple local affair as it may seem but has national ramifications. Since Ife is regarded as the cradle of the Yoruba, this town has always been the leading religious center of the Yoruba people. But other roles are also involved.[17] Especially, the Ooni of Ife is often presented as the highest ranked Oba[2] or, even more, as the natural chairman of the Council of Yoruban Chiefs.[18] The rules to fill a vacant stool are the Chiefs Law Cap 25 Laws of Osun State (modified 2002).[19] And the Declaration made in 1980 by the traditional Chiefs under Section 4(2) of this Chief Law. In 1957, the former Declaration recognised four ruling houses and established the following order of rotation:
The Oshinkola House, Iremo (present) [as of 1957]
The Giesi House, More
The Ogboru House, Ilare
The Lafogido House, Okerewe
In 1977, references to locations in Ife were suppressed. And the January 1980 Declaration confirmed everything just before the death of Adesoji Aderemi.[19] These families are tagged in column desc, as sourced from Vanguard[20] for Lafog, Osink, Ogbor, Giesi. And Newz[21] for the rest. (Both sources don't give their own sources).
In 2015, it was the turn of the Giesi Family, as confirmed by the Ife kingmakers.[22] Nevertheless:
Olakunle Aderemi (leader of Osinkola) said that, despite having produced Adesoji Aderemi (1930-1980), Osinkola house deserved to produce the new King because the family produced the least number of the Ooni among the four ruling houses. Ife Chieftaincy Declaration of 1980 technically throws open the contest for filling the stool of Ooni, he added.[23]
The Lafogido house went to court, describing the Chieftaincy Declaration as unfair. Lafogido house had been constantly marginalized in chieftaincy reviews in Ife since 1957 they said. 14 Oonis have been enthroned from Lajodogun and only 8 from Lafogido ruling house they added.[24]
Adetowo Aderemi (of Osinkola) got even further, faulting the 1957 and 1980 Ife Traditional Council Declarations, describing them as a fraud. That they are against the customary law of succession of the Ife people, he said. He
Avoiding original research when consolidating the various lists Edit
Consolidation at the price of the diacritics Edit
The Yoruba language is written nowadays with an alphabet that uses many diacritic signs. But this alphabet was not strictly codified before being integrated as one of the components of the modern Pan-Nigerian alphabet (1981). Like for the McCune–Reischauer system for Korean, many authors of the West have used this alphabet with some laziness, omitting many of the diacritics for various reasons, or even ignoring all of them. But, while poor romanizations of Korean can be fixed by comparing with the hangul/hanja original text, this cannot be done with the Yoruba oral sources of the past. The romanizations of the proper nouns became dependent the pronunciation of a specific speaker and the skill of a specific transcriber, leading to large variations in spelling. Some examples are (diacritics removed):
Ojajii LB Eluyemi (x86)
Osangangan Obamakin Osanganga Obamakin Osanganga Obamakin
Odidimode Rogbeesin Odidimode Rogbesin
Gboonijio Gbodo-Nijio Gbodo-Nijio
Okanlajosin Okunlajosin -
Adegbalu Adegbolu Adegbolu
Luwoo Luwo (Female) Luwo (Female)
Ojelokunbirin Oje Lokunsinrin Ojee Lokunsinrin
Larunnka Larinka Larinka
Adegunle Adewela Adegunle Abeweela Abewela
Degbinsokun Degbin Kumbusu Degbinna-okun
Orarigba Orayigba Ojaja Orayigbi
Also note that, in the aggregated table, differences that clearly come only from pronunciation have been ignored.
Consolidation at the price of the obvious discrepancies Edit
Dele Awoyinfa (one of the list A sources) numbers again Obalufon Alayemore when he comes back after the death of Oranmiyan. And all the list becomes shifted. Since no one else proceeds that way (even not L. A. Adetunji), this has been shifted back (obtaining again what is listed in the LA column). To keep a track, the second reign of Obalufon Alayemore is tagged #4.5 in the LA column.
Usurper Lajuwa/Lajua/Lejua[27] is named but not numbered in the list A, but is taken into account in three other lists. Tagged as # 5.5.
Some sources are naming Osinkola the #47 Ooni, elected for two months in 1910. In any case, the identification is clear, while Osinkola is the Ruling House name. Replaced by Adekola.
Typographic issues Edit
Printing fixes everything, even the typographic issues.
The two printed quotations[4][5] of the printed Ojo Bada[3] have discrepancies: Otaataa=Otasasa, Arirereokewe=Arirekewe, Lajamusan=Lajamisan.
When Awosemo 1985 (quoted by Sina Ojuade[4]) says Giesi before Ogboruu, this is probably a typo. Indeed, all other sources are saying that Ogboruu #23 was the maternal grand father of Giesi #24.
The quotation of Ademakinwa[5] (p158) uses Kworokolokun: this is probably Aworokolokun.
In column x86, Lagunja is repeated. How to correct ?
Perhaps Ologundu 2008 ranging Osinkola #18 at place #25 is also a typo ?
Remaining discrepancies Edit
In list A, Lajamisan is ranked #11. This can be tracked to the 1973 Daily Sketch kinglist[5] (p158). This is strange since a list from start to Lajamisan should end by Lajamisan. Moving this one just before Otujabiojo #17 would synchronize the ordering of all the kinglists from Oduduwa to Lajamisan. This should be checked in detail.
While list A sources put both Aworokolokin and Ajuimuda Ekun before Lajamisan, most of the list B sources are saying that Aworokolokin, Ajuimuda and Ekun were three descendants of Lajodoogun. We can only underline the discrepancy. Moreover, Ologundu don't quote Aworokolokin at all in his lists. (green in the table).
The same occurs with the only woman that became Ooni. Most of the time, she is quoted as "Luwoo Gbagida" #18 and placed before Lajodogun #19. But also as "Luwo (Female)" and placed after Giesi #24. (green in the table).
Efon Ayioye #6 in Awoyinfa is quite surely the same person as "Ayioye" in Bada and Fasogbon. But they are not ranked the same by the sources relatively to Ajimuda Ekun #7. Perhaps this was the reason of the comment no matter how ripe the okra is, it cannot be older than itself.
9 names aren't part of list A or list B.
"At least, it can be said that the existence of numerous variants requires explanation, and an interpretation can be assessed according to how satisfactorily it accounts for their existence. The method might be described as one of reductio ad non absurdum." [28]
Aggregated list Edit
LB Og 86 85 76 75 54 LA date name desc (nwz) nickname [9] comments [9]
1 1 1 1 1 1 1 1 1 Odùduwà Founder Founder of the Yoruba country
2 2 2 1.2 Osańgangan Obamakin S Oduduwa See[5] for more details about the 16 Elders
3 3 3 1.4 Ogun 1Son Oduduwa metallurgist/warrior [5]
4 4 2 2 2 2 2 2 Ọbalùfọ̀n Ògbógbódirin S Oduduwa Elder son of Oduduwa. He lived and reigned for an unusually long period of time.
5 5 3 3 3 3 3 3 Ọbalùfọ̀n Aláyémọrẹ S Obalufon I Became the Ooni after his father’s death while Oranmiyan was on sojourn. Fled when Oranmiyan returned.
6 5 4 4 4 4 4 Ọ̀raǹmíyaǹ 9Son of Oduduwa Odede=title ? Said to have lived between 1200 and 1300 A.D. Eweka, the Oba of Benin and Ajaka, the Alaafin of Oyo were his sons.
4.5 4.5 Ọbalùfọ̀n Aláyémọrẹ Back to the throne after Oranmiyan’s death. Reigned at the same time as Dada, Alaafin of Oyo.
7 6 4.7 Ayétise S Oduduwa
5 5 5 5 Àwórókọ̀lọ̀kín
6 4 4 5.5 5.5 Lajuwa (usurper) Okoo olori-ko-yun-ajo (A king’s wife, called olorì is forbidden to travel) Head messenger. Said to have usurped the throne at the death of Aworokolokin.
6 7 6 6 Ẹ̀fọ̀n Ayíóyè Ogbolaajuree (no matter how ripe the okra is, it cannot be older than itself).
5 5 6 6 7 7 Ajímúda Ẹkùn
8 8 Láamórò Ògìján From Molodo compound, Ilode.
9 9 Ọ̀sẹgànderùkù (turns the forest into dust).
6 7 9.5 Otaran
8 10 10 Ọyẹ́ Okukuyewu Ilode
8 10 10.7 Lamoro
8 7 7 10 12 7 15 11 11 Lájẹ̀misìn S Aiyetise From Ilare. Descendant of Oranmiyan. Modern Ife history began with his reign which was unusually long.
7 9 11 12 12 Lárọ́ọ̀ká From Moore. Descendant of Ọ̀ranmiyan and Ancestor of Giẹsi. There is one common saying: Larooka built the town hall and Giẹsi constructed a support for it at the bottom.
13 13 Òwódò From Okerewe.
8 12 14 14 Arírere Ọ̀kínwẹ
9 15 15 Ọtaataa Ọtaataa-kiran From Owodo. Alade yokun-saayo-lorun.
9 10 13 16 16 Lápeléke Oro-wuye-oluku-eti
11 14 16.2 Oluwo
17 17 Otújàbíòjò (who scatters the market like rainfall)
9 18 18 Lúwo Gbàgìdá Ayare, Akọsulogbe From Owode compound, Okerewe. Descendant of Otaataa (#15). She was married to Chief Ọbalọran of Ilode and became the mother of Adekola Telu, the founder of Iwo town. Was the only woman Ooni. .
9 8 19 19 Lájódogun S Lajamisan From Igbodo, Okerewe. Descendant of Lajamisan.
20 20 Lafogun From Igbodo. Descendant of Lajodoogun.
10 9 8 11 21 21 Láfogído D_Lajodogun From Igbodo. Descendant of Lajodoogun. Prominent among his children were: (1) Otutu biosun ? (2) Okiti #26.6 (3) Olojo Agbele #30 (4) Adagba #36.4 (5) Wunmọnijẹ #41 (6) Lugbade #26.7 (7) Lumobi #24.2 (8) Yeyelueko, mother of Singbunsin Yanningan ?
11 10 21.01 Odidimọdẹ Rogbẹṣin D_Lajodogun
12 21.02 Àwórókọ̀lọ̀kín D_Lajodogun
13 11 21.03 Ẹkun D_Lajodogun
14 12 21.04 Ajímúdà D_Lajodogun
12 21.1 Luciro
15 13 10 13 21.2 Gboo ni jio D_Lajodogun
16 14 11 14 21.4 Okunlajosin D_Lajodogun
17 15 12 15 21.6 Adégbàlú D_Lajodogun
13 16 21.8 Odidi Egbesin
18 14 17 22 22 Ọ̀sińkọ́lá D_Lajodogun Descendant of Lajodoogun.
18 22.2 Lagbuja
19 22.3 Omoropo
15 22.4 Lagunja
19 16 19 21 23 23 Ògbórú D_Lajodogun Descendant of Lajodoogun. Ogboruu was deposed after reigning for 70 years. Six princes were appointed successively within a year and all died without completing the coronation. Finally, Ogboruu agreeded to bless Giesi, a son of his daughter Mọropo
20 17 20 22 24 24 Gíẹ̀sí D_Lajodogun Maternal grandson of Ogboruu
21 18 24.1 Luwo D Lafogido
22 19 24.2 Lúmobi D Lafogido
25 22 16 24.3 Lagunja D_Lajodogun
26 23 17 24.4 Larunka D_Lajodogun
27 24 18 20 24.6 Ademilu D_Lajodogun
25 24.8 Ọ̀sińkọ́lá
25 25 Adéjinlé Descendant of Owodo #13 and ancestor of Abeweela #42
26 26 Àróganganlàgbo From Akui.
24 21 21 26.3 Ojee lokun binrin D_Lajodogun
28 26 26.5 Ọmọgbogbo D_Lajodogun
30 28 24
Ẹfọ̀n-Alààyè
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Efon-Alaaye[1] is a town in the Ekiti State of southwestern Nigeria, inhabited by the Yoruba people. The population in 1983 was over 100,000. It belongs to Efon Local Government, one of the largest local governments in Ekiti State.
Efon-Alaaye
Location in Nigeria
Coordinates: 7°40′48″N 4°48′54″E
Country
Nigeria
State
Ekiti State
Demographics Edit
Efon Alaaye people are predominantly farmers, they grow cash crops like kolanuts, cocoa, palm tree, they are also known to be a major producers of yam, rice, cassava, maize and lots of fruits.
The people of Efon Alaaye are subject to their king the Alaaye of Efon assisted by the six high chiefs of six major districts called "the iwara mefa"
Efon Alaaye people are Christian and widely accepted Jesus Christ by the 1930 major revival that caused a revolution that left the town with several cathedrals. The major denominational groups are Catholics, Anglicans, Christ Apostolic Church, and very recently the Pentecostals are gaining grounds, including the Seventh-day Adventist Church which has been established to make its presence felt among these very religious people.
History Edit
Efon Alaaye dates back to 1200 A.D. In accordance with the historical facts, the founder and the first Alaaye (the title of Efon Alaaye Kings) of Efon Alaaye was Obalufon Alaayemore who was the third king or Ooni (title of Ile Ife kings) of Ile Ife, the cradle of Yoruba race. His father was the founder and father of the Yorubas and is known as Oduduwa or Odua. Obalufon Alaayemore installed his son Adudu Oranku to reign after him when he departed Efon Alaaye to go and ascend the throne in Ile Ife.
The founder of Efon Alaaye was about the only known king who reigned over two kingdoms with one of the kingdoms twice in his life time. He first ruled as the third Ooni of Ile- Ife having succeeded his father Obalufon Ogbogbodirin but vacated the throne on the advice of the Ile- Ife king makers for his uncle the Ife War Hero, ORANMIYAN who became the fourth Ooni of Ife. Obalufon Alayemore thereafter went and founded the kingdom of Efon Alaaye after vacating the Ile-Ife throne. He was called back to Ile- Ife by the king makers to become the fifth Ooni after the death of ORANMIYAN. He thereafter left the throne of Efon Alaaye to his son whose lineage reigns in Efon Alaaye till today.
There are three ruling houses in Efon Alaaye that normally produce the Oba/King rotation. The ruling houses and the order of rotation are: - Ogbenuote, Obologun and Asemojo respectively. The reigning king on the throne is His Royal Highness Oba (Dr.) Emmanuel Aladejare Agunsoye II; he is the 45th Alaaye of Efon Alaaye. He holds a PhD from Southampton and a former lecturer of the Obafemi Awolowo University. He comes from the Ogbenuote ruling house. And the kingmakers are the six high Chiefs who are heads of six Quarters into which the town is divided. The six kingmakers are:-
High Chief Obanla of Aaye Quarter
High Chief Obaloja of Obalu Quarter
High Chief Peteko of Isaja Quarter
High Chief Oisajigan of Ejigan Quarter
High Chief Alaayo of Emo Quarter
High Chief Ojubu of Ikagbe Quarter
Topography
Efon Alaaye is a town full of hills, it has a relatively rough terrain.
External links Edit
Efon-Alaiye at Encyclopædia Britannica
http://www.efonalaaye.com
References Edit
^ "Effon Alaiye". travelsradiate.com. Retrieved 2010-11-17.
aniel Aladesanmi II
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Daniel Akomolafe Anirare Aladesanmi II OBE CFR (1902 – 7 January 1983) was a Yoruban Oba who reigned as Ewi of Ado Ekiti in Nigeria from 1937 until 1983.
Daniel Aladesanmi II
Ewi of Ado Ekiti
Reign
18 June 1937 – 7 January 1983
Predecessor
Adewumi Agunsoye
Successor
Samuel Adeyemi George-Adelabu I
Born
Daniel Akomolafe Anirare Aladesanmi
1902
Nigeria
Died
7 January 1983
Ado Ekiti, Ekiti State
Nigeria
Spouse
Queen Awawu Omosuwaola[1]
Issue
Prince Adewale Aladesanmi
House
Aladesanmi
Father
Ajimudaoro Aladesanmi I
Mother
Olori Ifalete
Early life Edit
Aladesanmi was born in 1902 to Olori Ifalete and Oba Ajimudaoro Aladesanmi I, who had reigned as Ewi of Ado Ekiti between 1892 and 1910. He was an Ekiti, a subgroup of the Yoruba people. He attended Saint Andrews College in Oyo[2] from 1924 until 1928. While at Saint Andrews he was school prefect and president of the Ekiti Parapo Society. He worked as a higher grade officer for the railway in 1933.[2]
Reign Edit
Aladesanmi ascended the throne, becoming Ewi of Ado Ekiti, on 18 June 1937.[3] Ado Ekiti is an ancient city in Southwestern Nigeria and the seat of the Ekiti State.[4]
In 1940 residents of Ado Ekiti protested Aladesanmi's reign, but the colonial government refused to remove him.[5] The following year he set up an advisory board to supervise developmental projects in Ado Ekiti regarding construction, transportation, and city planning. He was appointed as President of Pelupelu in 1938.[2] In January 1950 he established a weaving center in Ado Ekiti for children "to use their hands and brains".[6] He was involved in the Constitutional Independence Conferences of 1948 and 1959 in London[2] and was a member of the Yoruba Council of Obas.[3]
Aladesanmi was appointed Deputy President of the Western House of Chiefs[2] on September 28, 1960 and was a member of the Commonwealth Parliamentary Association. He was also a Bencher of the Western House of Chiefs in the 1960s.[3]
In 1977 he published his memoir titled My Early Life: An Autobiography.[7][8]
During his reign Aladesanmi traced the history of migrant settlers in the Ekiti kingdom since the twelfth century and their connection to the Ilesun people.[9] He was appointed as an Officer of the Order of the British Empire by Elizabeth II at the 1962 New Year Honours. In 1978 he was the first to be decorated with the national honour of Commander of the Order of the Federal Republic by Olusegun Obasanjo. He was also appointed Chancellor of the University of Maiduguri[3] in December 1979, holding the office until his death.[10]
Death Edit
Aladesanmi died on January 7, 1983. He reigned as Ewi of Ado Ekiti until his death.[11]
Citations Edit
^ "Abejide Adewale Aladesanmi(1938-2017) - The Nation Nigeria". 15 February 2017.
^ a b c d e "Childhood memories: Oba Daniel Aladesanmi 11". 11 November 2017.
^ a b c d "Remembering Oba Daniel Aladesanmi II - The Nation Nigeria". 8 January 2014.
^ "Remembering Oba Daniel Aladesanmi II - The Nation". Latestnigeriannews.com. Retrieved 2018-09-25.
^ Lawal, Sadiku & Dopamu 2004, p. 266.
^ Alokan 2004, p. 155.
^ Harneit-Sievers, Axel (25 September 2018). "A Place in the World: New Local Historiographies from Africa and South Asia". BRILL – via Google Books.
^ [1][dead link]
^ Babatola, Jadesola (19 March 2017). "SETTLERS, CONQUERORS AND IMMIGRANTS IN THE EARLY OCCUPATION OF EKITILAND (1300-1950)" – via ResearchGate.
^ Onyechi 1989, p. 76.
^ Aladeojebi, Gbade (17 October 2016). "History of Yoruba Land". Partridge Africa – via Google Books.
References
References Edit
Alokan, Adeware (2004). The Origin, Growth & Development of Efon Alaaye Kingdom. Ile-Ife: Timade Ventures. ISBN 9789783456785.
Lawal, Nike; Sadiku, Matthew; Dopamu, Ade (2004). Understanding Yoruba Life and Culture. Trenton, New Jersey: Africa World Press. ISBN 9781592210251.
Onyechi, N. Nik (1989). Nigeria's book of firsts: a handbook on pioneer Nigerian citizens, institutions, and events. Owerri, Nigeria: Nigeriana Publications. ISBN 9789782839992.
dewale Aladesanmi
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Abejide Adewale Aladesanmi (4 August 1938 - 21 January 2017) was a Nigerian banker, businessman, and Yoruba prince of the Ekiti people.
Adewale Aladesanmi
Omoba of Ado-Ekiti
Born
Abejide Adewale Aladesanmi
4 August 1938
Nigeria
Died
21 January 2017
Ado Ekiti, Ekiti State
Nigeria
Issue
Princess Adedoyin Aladesanmi[1]
House
Aladesanmi
Father
Oba Daniel Aladesanmi II
Mother
Oloori Awawu Omosuwaola
Early life Edit
Aladesanmi was born on 4 August 1938 in Nigeria.[2] His father was Oba Daniel Aladesanmi II, the ruler of Ado Ekiti from 1937 until 1983, and his mother was Oloori Awawu Omosuwaola.[3] His paternal grandfather was Oba Ajimudaoro Aladesanmi I.
Education and career Edit
He was educated at Osuntokun School and Christ School in Ado Ekiti.[4] He went to the United Kingdom for his college education, studying accounting and banking at the University of Newcastle upon Tyne.[3] He returned to Nigeria in 1967 after obtaining a combined honours degree in banking and accounting where he worked as an assistant general manager of credit and operation at the National Bank of Nigeria. Prior to his work at the National Bank he had worked at Lloyds Bank and Barclays in London. He retired from banking in 1989 and was appointed by the Nigerian Federal government to serve as a member of the Governing Council of the Federal Polytechnic and as the director of the Nigerian National Patroleum Corporation.[3]
Death Edit
Aladesanmi died on 21 January 2017.[2]
References Edit
^ "The Senator Ajibola and Princess Rose Osipitan Children's nuptial people are dying to read on this blog + Groom's Dad is a 4th term Senator and Bride's mum an oil baroness …How Sweet Sensation joined them together". www.asabeafrika.com.
^ a b "Prince-Adewale Aladesanmi (August 4, 1938 - January 21, 2017) - Online Memorial Website". prince-adewale-aladesanmi.last-memories.com.
^ a b c "Abejide Adewale Aladesanmi(1938-2017) - The Nation Nigeria". 15 February 2017.
^ "Adieu Prince Adewale Aladesanmi - The Nation Nigeria". 23 February 2017.
Ajimudaoro Aladesanmi I
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Ajimudaoro Aladesanmi I was a Yoruban Oba who reigned as Ewi of Ado Ekiti in Nigeria from 1886 until 1910.[1] He was the father of Daniel Aladesanmi II.[2]
Ajimudaoro Aladesanmi I
Ewi of Ado Ekiti
Reign
1886– 1910
Predecessor
Ali Atewogboye
Successor
Adewumi Agunsoye
Born
Nigeria
Spouse
Olori Ifalete
Issue
Daniel Aladesanmi II
House
Aladesanmi
References Edit
^ "HISTORY MONDAY: The Interesting History And Source Of The Brave EKITI People; Learn More About Their Personal Culture And Way Of Living(PICS) - TIN Magazine". 25 January 2016.
^ "Remembering Oba Daniel Aladesanmi II - The Nation Nigeria". 8 J
Rufus Adeyemo Adejugbe Aladesanmi III CON (born 1945) is a Yoruban Oba and the current Ewi of Ado Ekiti.[2]
Rufus Aladesanmi III
Ewi of Ado Ekiti
Reign
1990 - present
Predecessor
Samuel Adeyemi George-Adelabu I
Born
Rufus Adeyemo Adejugbe Aladesanmi
1945[1]
Nigeria
House
Aladesanmi
Reign Edit
Aladesanmi succeeded Adelabu I as the Ewi of Ado Ekiti in 1990.[3]
He serves as the chancellor of Abubakar Tafawa Balewa University and was formerly the chancellor at the University of Jos.[4][5]
In 2000 Aladesanmi was made a Commander of the Order of the Niger.[6]
In 2018 Aladesanmi offered aid and support for Ayo Fayose, the Governor of Ekiti, after 400 members of the Government House were detained by police in a period of political turmoil.[7] While laying the foundation of a new hall in Aladesanmi's official palace, Ibrahim Dankwambo, the Governor of Gombe State, also voiced support for Fayose and referred to him as the "symbol" of the People's Democratic Party.[8] Aladesanmi and Fayose both spoke about the importance of peace and the rights of the people of Ado Ekiti in choosing their political leaders.[9]
References
The third ritual, known as "receiving the warriors", is a ritual where the initiated receives objects from their padrino that represents the warriors; Iron tools to represent Ogún; an iron bow and arrow to represent Ochosi; and an iron or silver chalice surmounted by a rooster to represent Osún.[6]:112 This ritual begins a formal and lifelong relationship that the initiate will have with these Orichás, as the orichás devote their energies to protecting and providing for the initiate on their path.
Asiento Edit
The last ritual of the initiation process is known as Asiento (ascending the throne), and is the most important and the most secretive ritual in Santería, as it is the ceremony where the iyawo (bride of the oricha) becomes "born again" into the faith. This ritual is a culmination of the previous rituals, and cannot be made unless the others have been completed. Asiento is a process of purification and divination whereby the initiated becomes like a newborn baby and begins a new life of deeper growth within the faith.[6]:112
Post-initiation Edit
Once the initiation is completed, depending on the individuals "house", there is a year-long waiting period, known as iyaboraje, in which the newly appointed Priest and Priestess can not perform cleansings and other remedies.[11] It is a time where the Iyawo or Bride of the Orichá must follow a strict regimen of wearing all white and must avoid physical contact with those who have not been initiated. Once the ebo del año has been completed there will be an end of year ceremony, which will enable the Priest or Priestess to consult clients, perform cleansings, provide remedies and perform initiations. And according to Gonzalez: "they are also regarded as royalty in the religion, as they are considered representatives of the Orichás and are vested with the power to work with the forces of those Orichás in full."[10]:xi
With Santería rituals there are musical ceremonies and prayers that are referred to as bembé, toque de santo, or tambor. It is a celebration dedicated to an Orichá, where the batá drums (set of three drums known as the iya (the largest drum), itoltele, and okonkolo) are played in the Orichá's honor.[12]:11 Through these sacred drums, messages of worshippers reach the orichás and the orichás respond to their devotees. These drums are used only by men and must always be treated with respect; for example, dancers must never turn their backs towards the drums while dancing, as it is considered disrespectful.[6]:118
Clergy Edit
Clergy Edit
Priests are commonly known as Santeros or Olorichas. Once those priests have initiated other priests, they become known as babalorichás, "fathers of orichá" (for men), and as iyalorichás, "mothers of orichá" (for women). Priests can commonly be referred to as Santeros (male) and Santeras (female), and if they function as diviners (using cowrie-shell divination known as Dilogun) of the Orichás they can be considered Italeros, or if they go through training to become leaders of initiations, Obas or Oriates.
Lucumí traditional healing practices
ALucumí traditional healing practices Edit
Lucumí traditional healing practices are rooted in the spiritual influences of America, Cuba, and West Africa. Having a strong spiritual component, these traditional healing practices also use the pathways of the herbalist, psychologist, ethicist, and that of a respected spiritual medium interceding between God and human beings. Du Toit refers to Cuban traditional healing practices as ethnomedicine, which taps on the biodynamic chemical properties of certain plants, from which some commercial drugs were derived, such as the cardiac medications, digitalis, quinine, and curare – chemicals causing neuromuscular paralysis.[13]:19 Du Toit categorizes Cuban ethnomedicine as having health specialists, which are el yerbero (the herbalist), el curandero (the curer), el santero (the religious healer), and el conocedor (the botanist). Du Toit continues, "Cuba is one of the regions in which a great deal of ethnographic and ethnobotanical research has been conducted."[13]:21
Santería traditional healing is just one of the many traditional healing practices used in Caribbean and Latin American cultures. Traditional healing practices are practiced side by side with mainstream medical practices through the Cuban healthcare system. Traditional healers recognize but do not compete with Western medicine.
Herbal Edit
Du Toit cites the studies of Lydia Cabrera on the religious and healing role of indigenous medicinal plants, and Jose Gallo on the 900-page compilation of folk medicine, and also mentions that with the 31 herbs prescribed as bronchodilators, only Datura candida was effective, due to its contents of scopolamine and atropine in the leaves. Lemongrass or caña de limón is used for low blood pressure and anti-inflammatory effects. Thyme tea and castor oil are used to speed the delivery of babies and the broomweed (Corchorus siliquosus) induces the quick expulsion of the placenta.[13]:21 Herbs are also used to create a trance possession using the hallucinogenic properties of Datura metel and Datura stramonium (both have scopolamine and atropine, causing amnesia), the psychoactive ingredients from the cane toad (Bufo marinus).[13]:23
Spiritual Edit
Aché Edit
Aside from being herbalist, Santería traditional healing practice has a spiritual aspect. Santería has a holistic approach, acknowledging the connection with heart, mind, and body.[14]:50 In Santería, the world flows with the primal life energy called aché or growth, the force toward completeness and divinity. Aché is the current that Santería initiates channel so that it empowers them to fulfill their path in life, because aché is connected to all that has life or exhibits power; aché comprises blood, grace, and power.[6]:12 When a person is sick, the healer thinks, interprets and reacts, considering the illness not just a physical dysfunction but also an interface with suffering and bad luck in life, believed to be brought on by the activity of bad spirits.
Espiritismo Edit
Prevalent in Caribbean cultures, espiritismo is a part of the Latin American traditional healing practice. Du Tout reveals that Santería has a "strong element of spiritism."[13]:26 in fact, Santería has a pronounced symbiotic relationship with Spiritism among its practitioners. McNeill also concurs that some Santeros have the power to communicate with spirits asking for guidance to improve the situation of a person consulting.[15]:69 However, in general, the Santeros of the Regla de Ocha primarily turn to religion as their practice to address personal challenges and identify means to improve a situation.[15]:77 Many people may go and see espirititas who don't see a Santero. Also, espiritistas may work hand in hand with Santeros.
While psychotherapy tends to use mostly allopathic principles, spiritism uses homeopathic principles that aim to reduce the anxiety, or permit the patient to acknowledge pent-up emotions, unexpressed guilt, or repressed behavior through ca
People go to a consulta for many reasons, mainly for health-related issues. Divination is a means that traditional healers utilize to inquire further on the details of a problem. Divination may articulate the origin/cause of the problem; in addition, it may include prescriptions for solutions/suggestions to certain difficulties.[8]:96 Divination establishes an interpretative frame for the situation a person finds himself in.[8]:97 Hence, the Santeros offer cowrie-shell divination or other appropriate traditional practices. Rituals, or the reading of patakís may be done to clarify a problem, of which sometimes the person consulting may not even be aware. Passed orally from many generations, patakí are parables used by diviners to guide or give insights or moral lessons to a person who came for consultation.[11] The patakí recited by the Santero corresponds to the number that the cowrie shell divination brings.
Alternatives Edit
Aside from the use of herbs and divination, the Santería traditional healing is achieved through rituals that include animal sacrifice, offerings, altar building, music, dance, and possession trance.[16]:108 When the patient is a child, the Santero uses the curative system known as santiguo, which means "to heal by blessing". Perceiving health problems, most Santeros recommend that the client seeks a medical doctor. Parallel to the medical treatment, the patient might be prescribed some herbal teas, cleansing baths, or a special diet from the traditional healing practice. Sometimes, a Santero might advise a client to receive omiero, whose efficacy is widely disputed by many in the medical community. An omiero is claimed by believers to be a sacred mixture that is made for specific Santería ceremonies and to embody the orichá ruler of herbs, Osaín.[6]:108 Most clients who see Santeros would never be told to drink it.[11]
"Santeria" redirects here. For the Sublime song, see Santeria (song). For the Marracash and Guè Pequeno album, see Santeria (album).
Santería, also known as Regla de Ocha, La Regla de Ifá,[1][2] or Lucumí, is an Afro-American religion of Yoruba origin that developed in Cuba among West African descendants. Santería is a Spanish word that means the "worship of saints". Santería is influenced by and syncretized with Roman Catholicism. Its sacred language is the Lucumí language, a remnant of Yoruba language composed of a lexicon of words and short phrases that is used in rituals but no longer spoken as a vernacular and mostly not understood by practitioners.
Santería
A Santería ceremony known as Cajón de Muertos. Havana, Cuba, 2011.
Type
Syncretic
Classification
Afro-Cuban
Theology
Revised Yoruba religion
Associations
Church of Lukumi Babalu Aye
Other Casa de Santos
Origin
Slave era
Cuba
Members
22,000 (United States)
History Edit
Santería is a system of beliefs that merges aspects of Yoruba religion brought to the New World by enslaved Yoruba people along with Christianity and the religions of the indigenous peoples of the Americas in addition to Cuban Spiritism which developed from Allen Kardec Spiritism.[2] The Yoruba people carried with them various religious customs, including a trance and divination system for communicating with their ancestors and deities, animal sacrifice, and sacred drumming and dance.[3][4] The need to preserve their traditions and belief systems in a hostile cultural environment prompted enslaved Africans of various ethnic groups in Cuba, starting from as early as 1515, to merge their customs with aspects of Roman Catholicism.[4]
This religious tradition evolved into what is now recognized as Santería.
The colonial period from the standpoint of enslaved African people can be defined as a time of perseverance. Their world quickly changed. Tribal kings and their families, politicians, business and community leaders all were enslaved and taken to a foreign region of the world. Religious leaders, their relatives and their followers were no longer free people to worship as they saw fit. Colonial laws criminalized their religion. They were forced to become baptized and worship a god their ancestors had not known who was surrounded by a pantheon of saints. The early concerns during this period seem to have necessitated a need for individual survival under harsh plantation conditions. A sense of hope was sustaining the internal essence of what today is called Santería, a misnomer (and former pejorative) for the Cuban expression of the Orisa faith. In the heart of their homeland, the Yoruba people had (and still have) a complex political and social order. They were a sedentary hoe farming cultural group with specialized labor. Their religion, based on the worship of nature, was renamed and documented by their slave owners. Santería, a pejorative term that characterizes deviant Catholic forms of worshiping saints, has become a common name for the religion. The term santero(a) is used to describe a priest or priestess replacing the traditional term Olorisha as an extension of the deities. The orishas became known as the saints in image of the Catholic pantheon.
— Ernesto Pichardo, CLBA, Santería in Contemporary Cuba: The individual life and condition of the priesthood
In order to preserve and mask their traditional beliefs, the Lucumí people syncretized their Orichás with Catholic saints.[4] As a consequence, the terms "saint" and "orichá" are commonly used interchangeably among practitioners. Spanish colonial planters who saw the enslaved African people celebrating on saints' days did not know that they were actually performing rituals related to Orichás, and assumed that they were showing more interest in Catholic saints than in the Christian God—hence the origin of the term Santería.[4]
The historical veiling of the relationship between Catholic saints and Orichás is compounded by the fact that the vas
United States court rulings Edit
In 1993, the issue of animal sacrifice in Santería was taken to the Supreme Court of the United States in the case of Church of the Lukumi Babalu Aye v. City of Hialeah. The court ruled that animal cruelty laws targeted specifically at Santería were unconstitutional.[19]
In 2009, legal and religious issues that related to animal sacrifice, animal rights, and freedom of religion were taken to the United States Court of Appeals for the Fifth Circuit in the case of Jose Merced, President Templo Yoruba Omo Orisha Texas, Inc., v. City of Euless. The court ruled that the Merced case of the freedom of exercise of religion was meritorious and prevailing and that Merced was entitled under the Texas Religious Freedom and Restoration Act (TRFRA) to an injunction preventing the city of Euless, Texas, from enforcing its ordinances restricting his religious practices relating to the use of animals,[20] (see Tex. Civ. Prac. & Rem. Code § 110.005(a)(2)) without the court having to reach his claims under the First and Fourteenth Amendments. After the court case was settled, a news article was published in the Dallas Observer documenting the volume and brutality of the animal sacrifices.[21]
See also Edit
Candomblé Queto
Ifá
References Edit
^ "Santería". Religions of the World. Retrieved January 4, 2009.
^ a b "Lucumí Religion". New Orleans Mistic. Archived from the original on May 28, 2008. Retrieved January 4, 2009.
^ Lois Ritter, Nancy Hoffman (April 18, 2011). Multicultural Health. Jones & Bartlett Learning. p. 268.
^ a b c d e Abiola Irele, Biodun Jeyifo, ed. (April 27, 2010). The Oxford Encyclopedia of African Thought, Volume 1. Oxford University Press. p. 305.
^ Richard Fausset (August 10, 2008). "Santeria priest won't let Religious Freedom be sacrificed". Los Angeles Times. Retrieved August 10, 2008.
^ a b c d e f g h i j k l m n o Miguel A. De La Torre (2004). Santería: The Beliefs and Rituals of a Growing Religion in America. Wm. B. Eerdmans. ISBN 978-0802-84973-1.
^ a b David H. Brown (2003). Santería Enthroned: Art, Ritual, and Innovation in an Afro-Cuban Religion. University of Chicago. ISBN 978-0226-07610-2.
^ a b c d Michael Atwood Mason (2002). Living Santería: Rituals and Experiences in an Afro-Cuban Religion. Smithsonian. ISBN 978-1588-34052-8.
^ a b Michael Atwood Mason (Winter 1994). ""I Bow My Head to the Ground": The Creation of Bodily Experience in a Cuban American Santería Initiation". Journal of American Folklore. 107 (423): 23–39. JSTOR 541071.
^ a b Miguel Gonzalez-Wippler (2007). Rituals and Spells of Santería. Original Publications. ISBN 978-0942-27207-9.
^ a b c Dr Cynthia Duncan (2010). "About Santería". University of Washington, Tacoma.
^ Diane Elizabeth Caudillo (2007), Prayers to the Orishas: A look at Santería (PDF), archived from the original (PDF) on 2012-04-14
^ a b c d e f g h Brian du Toit (2001). "Ethnomedical (Folk) Healing in the Caribbean". In Margarite Fernandez Olmos and Lizabeth Paravisini-Gerbert (eds.). Healing Cultures: Art and Religion as Curative Practices in the Caribbean and its Diaspora. New York: Palgrave Macmillan. ISBN 978-0-312-21898-0.
^ Margarite Fernandez Olmos and Lizabeth Paravisini-Gerbert (2003). "The Orisha Tradition in Cuba". Creole Religions of the Caribbean: An Introduction from Vodou and Santeria, to Obeah and Espiritismo. New York University Press. ISBN 978-0-8147-2719-5.
^ a b Brian McNeill, Eileen Esquivel et al. (2008). "Santeria and the Healing Process in Cuba and the United States". In Brian McNeill and Joseph Cervantes (eds.). Latina/o Healing Practices: Mestizos and Indigenous Perspectives. New York: Routledge, Taylor & Francis Group. ISBN 978-0-415-95420-4.
^ Johan Wedel (2004). Santeria Healing: A Journey into the Afro-Cuban World of Divinities, Spirits, and Sorcery. University Press of Florida. ISBN 978-0-8130-2694-7.
^ "American Religious Identification Survey, 2001" (PDF). City University of New York.
^ Andrés I. Pérez y Mena (March 1998). "Cuban Santería, Haitian Vodun, Puerto Rican Spiritualism: A Multicultural Inquiry into Syncretism". Journal for the Scientific Study of Religion. 37 (1): 15–27. JSTOR 1388026.
^ "Church of Lukumi Babalu Aye v. City of Hialeah, 508 U.S. 520". FindLaw.com. June 11, 1993. Retrieved October 25, 2012.
^ "Merced v. Kasson, United States Court of Appeals, Fifth Circuit". FindLaw.com. July 31, 2009. Retrieved October 25, 2012.
^ Kimberly Thorpe (October 22, 2009). "A court case forced a Santería priest to reveal some of his religion's secrets. Its ritual of animal sacrifice he revealed on his own". Dallas Observer.
Further reading
Further reading Edit
J. Omosade Awolalu (1979). Yoruba Beliefs and Sacrificial Rites. Prentice Hall. ISBN 978-0582642034.
Miguel R. Bances. "Santería: El Nuevo Manual del Oba u Oriaté" (in Spanish).
William Bascom (1980). Sixteen Cowries: Yoruba Divination from Africa to the New World. John Wiley & Sons. ISBN 978-0253-35280-4.
Lydia Cabrera (1968). El Monte, Igbo, Finda, Ewe Orisha, Vititi Nfinda. Rema Press. ISBN 978-0-89729-009-8. OCLC 644593798.
Baba Raul Canizares (1999). Cuban Santeria. Destiny Books. ISBN 978-0892-81762-7.
Miguel A. De La Torre (2004). Santería: The Beliefs and Rituals of a Growing Religion in America. Wm. B. Eerdmans. ISBN 978-0802-84973-1.
Dr Cynthia Duncan (2010). "About Santería". University of Washington, Tacoma.
Gary Edwards (1985). Black Gods: Orisa Studies in the New World. Yoruba Theological Archministry. ISBN 978-1881-24402-8.
Ifayemi Elebuibon (1994). Apetebii: The Wife of Orunmila. Athelia Henrietta Press. ISBN 978-0963-87871-7.
James T. Houk (1995). Spirits, Blood, and Drums: The Orisha Religion of Trinidad. Temple University Press. ISBN 978-1566-39349-2.
John Mason (1996). Olóòkun: Owner of Rivers and Seas. Yoruba Theological Archminstry. ISBN 978-1881-24405-9.
John Mason (1992). Orin Orisa: Songs for selected Heads. Yoruba Theological Archminstry. ISBN 978-1881-24400-4.
Mozella G Mitchell (2006). Crucial Issues in Caribbean Religions. Peter Lang. ISBN 978-0820-48191-3.
David M O'Brien (2004). Animal Sacrifice and Religious Freedom: Church of the Lukumi Babalu Aye v. City of Hialeah. University Press of Kansas. ISBN 978-0700-61302-1.
Baba Esù Onàrè. "Tratado Encilopedico de Ifa".
Andrés I Pérez y Mena (1982). Socialization by Stages of Development into a Centro Espiritista in the South Bronx of New York City. Teachers College, Columbia University. OCLC 10981378.
Andrés I Pérez y Mena (1991). Speaking with the Dead: Development of Afro-Latin Religion Among Puerto Ricans in the United States. AMS Press. ISBN 978-0404-19485-7.
Andrés I Pérez y Mena (1996). "Religious Syncretism". In Richard and Rafael Chabran (eds.). The Latino Encyclopedia. Salem Press. ISBN 978-0761-40125-4.
Andrés I. Pérez y Mena (March 1998). "Cuban Santería, Haitian Vodun, Puerto Rican Spiritualism: A Multicultural Inquiry into Syncretism". Journal for the Scientific Study of Religion. 37 (1): 15–27. JSTOR 1388026.
Andrés I Pérez y Mena (1999). "Animal Sacrifice". In Wade Clark Roof (ed.). Contemporary American Religion. Macmillan Publishers. ISBN 978-0028-64928-3.
Andrés I Pérez y Mena (1999). "Santería". In Wade Clark Roof (ed.). Contemporary American Religion. Macmillan Publishers. ISBN 978-0028-64928-3.
Andrés I Pérez y Mena (2000). "John Paul II Visits Cuba". Great Events of the Twentieth Century. Salem Press.
Andrés I Pérez y Mena (February 2000). "Understanding Religiosity in Cuba". Journal of Hispanic/Latino Theology. 7 (3): 6–34.
Anthony M Stevens Arroyo and Andrés I Pérez y Mena, eds. (1995). Enigmatic Powers: Syncretism with African and Indigenous Peoples' Religions among Latinos. Bildner Center for Western Hemisphere Studies. ISBN 0-929972-11-2.
Robert Farris Thompson (1983). Flash of the Spirit: African and Afro-American Art and Philosophy. Random House. ISBN 978-0394-50515-2.
González-Wippler, Migene (1990). Santería: African Magic in Latin America (2nd ed.). Original Productions. p. 179. ISBN 0942272048.
Library resources in your library and in other libraries about Santería
Furius Santería DB, A database of the rhythms and chants found in recordings
Joseph M Murphy. "Santería". Encyclopædia Britannica.
Cowrie-shell divination
Language
Watch
Edit
Cowrie-shell divination refers to several distinct forms of divination using cowrie shells that are part of the rituals and religious beliefs of certain religions. Though best-documented in West Africa as well as in Afro-American religions, such as Santería, Candomblé, and Umbanda,[1][2][3] cowrie-shell divination has also been recorded in other regions, notably East Africa and India.[4]
In West Africa
In the African diaspora
References
In West Africa Edit
Several forms of cowrie-shell divination are distributed broadly throughout West Africa.
While there are many variants using from eight to 21 cowrie shells, West African-derived forms most commonly use 16 cowrie shells on a prepared table or on a mat on the ground, interpreting the patterns that result which are known as Odu. Before casting the shells, the priest/priestess invokes and salutes the Orishas, and puts questions to them. The Orishas answer the questions by influencing the way the shells fall on the table.
Ẹẹ́rìndínlógún Edit
Ẹẹ́rìndínlógún (from the Yoruba owó mẹ́rìndínlógún "sixteen cowries", literally "four taken from 20") is a cowrie-shell divination method practiced in the Yoruba religion.
The number 16 holds important significance in Yoruba mythology as it was the purported number of original divinities that established life on earth. In merindinlogun divination, the shells are thrown and the number of shells that fall with the opening facing up is associated with a certain odu. This system of divination is used when consulting the Orishas.
In the African diaspora Edit
Cowrie-shell divination is found in Latin America where it plays an important role in religions like Santería and Candomblé.
In Cuba, Dominican Republic, and Puerto Rico, it is called dilogun.[5]
In Brazil, it is called merindinlogun.
Though they share a common root, Caribbean and South American cowrie shell divination have subsequently developed in independence from West African practice. For example, among Caribbean diviners, the first throw of the shells involves throwing them twice to derive a composite Odu. While there are regional practices in Yorubaland where this is also the case, it is not as standardized and uniform as it is in Cuba, suggesting a stronger quality control by Cuban Ifá priests.
In Santería Edit
The cowrie-shells, called Diloggún, are used by priests and priestesses of Santería, who are called Santeros and Santeras, respectively. Both men and women who have been initiated into Santería can read cowrie shells.[6] There are a combination of 256 possible odu and a skilled diviner can interpret the meaning of each one, depending on the orientation of the reading. If the reading comes in Ire, the client will experience good fortune, and if it comes in Osorbo, the client faces obstacles that can be overcome with the help of the Orichás.
In Candomblé
Cowrie shell modified for divination, showing the natural and contrived openings.
The cowrie shell, as collected from a beach, has a flattened side with a longitudinal slit, and a smooth, rounded side. Like a coin, the shell has only two stable positions on a flat surface, with the slit side facing either up or down. A few cowrie-shell diviners use the shells in this natural state; then the outcome of the throw, for each piece, is either "open" (slit up) or "closed" (slit down).
Most priests, however, use modified shells whose rounded part has been ground away, creating a second, artificial opening. The two stable positions of the shell are still called "open" or "closed" for divination purposes. In most Candomblé houses, "open" still means that the natural opening is facing up; but some traditions (mainly in Candomblé Ketu) use the opposite convention. The number of "open" shells is used to select an item (odú) which direct the diviner to a fixed list of oracular verses.
References
References Edit
^ Pierre Fatumbi Verger (1954): Dieux D'Afrique Paul Hartmann, Paris (1st edition, 1954; 2nd edition, 1995). 400 pages, 160 photos, ISBN 2-909571-13-0.
^ Pierre Verger, Notas Sobre o Culto aos Orixás e Voduns. 624 ages. Portuguese translation by Carlos E. M. Moura. Editora da Universidade de São Paulo, Brazil, 1999 ISBN 85-314-0475-4
^ José Beniste (1999), Jogo de Búzios - Um Encontro com o Desconhecido. Editora Bertrand Brasil, 290 pages. ISBN 85-286-0774-7
^ J. Wilfrid Jackson (1917). Shells as Evidence of the Migrations of Early Culture. London: Longmans, Green, & Co. (pp. 144-45, 170)
^ Ocha ni'lele (2003). The Diloggun: The Orishas, Sacrifices, Proverbs, and Prohibitions of Cuban Santeria. Destiny Books.
^ Cynthia Duncan, Ph.D. About Santeria
Fatunmbi, Awo Fálòkun (2011). Mérìndínlógún: Òrìsà Divination Using 16 Cowries - Revised and Extended Edition. Ile Osomi'na Books. ISBN 1-4636-6750-7.
Fatunmbi, Awo Fálòkun (1992). Awo: Ifa & the Theology of Orisha Divination. New York: Original Publications. ISBN 0-942272-24-2.
Abraham, Roy Clive (1958). Dictionary of Modern Yoruba. London: University of London Press.
Bascom, William (1993). Sixteen Cowries : Yoruba Divination from Africa to the New World. Indiana University Press. ISBN 0-253-20847-5.
7. Anne Regourd, with the collaboration of A. Julliard, "Le jet de coquillages divinatoire en Islam arabe et en Afrique subsaharienne : première contribution à une étude comparative", Journal of Oriental and African Studies 11(2000-2002), 2003, 133-149. 8. Anne Regourd, "Divination par lâcher de coquillages (wad‘) à Sanaa, Yémen", Annali dell’Istituto Università degli Studi di Napoli «L’Orientale» (AION), 69/1-4 (2009), 37-57, 2012.
For other uses, see IFA (disambiguation).
Ifá is a Yoruba religion and system of divination. Its literary corpus is the Odu Ifá. Orunmila is identified as the Grand Priest, as he is who revealed divinity and prophecy to the world. Babalawos or Iyanifas use either the divining chain known as Opele, or the sacred palm or kola nuts called Ikin, on the wooden divination tray called Opon Ifá.
Sixteen Principal Odu
Name
1
2
3
4
Ogbe
I
I
I
I
Oyẹku
II
II
II
II
Iwori
II
I
I
II
Odi
I
II
II
I
Irosun
I
I
II
II
Iwọnrin
II
II
I
I
Ọbara
I
II
II
II
Ọkanran
II
II
II
I
Ogunda
I
I
I
II
Ọsa
II
I
I
I
Ika
II
I
II
II
Oturupọn
II
II
I
II
Otura
I
II
I
I
Irẹtẹ
I
I
II
I
Ọsẹ
I
II
I
II
Ofun
II
I
II
I
Sixteen Principal Afa-du
(Yeveh Vodou)
Name
1
2
3
4
Eji-Ogbe
I
I
I
I
Ọyeku-Meji
II
II
II
II
Iwori-Meji
II
I
I
II
Odi-Meji
I
II
II
I
Irosun-Meji
I
I
II
II
Ọwanrin-Meji
II
II
I
I
Ọbara-Meji
I
II
II
II
Ọkanran-Meji
II
II
II
I
Ogunda-Meji
I
I
I
II
Ọsa-Meji
II
I
I
I
Ika-Meji
II
I
II
II
Oturupon-Meji
II
II
I
II
Otura-Meji
I
II
I
I
Irete-Maji
I
I
II
I
Ọse-Meji
I
II
I
II
Ofu meji
II
I
II
I
Ifá is practiced throughout the Americas, West Africa, and the Canary Islands, in the form of a complex religious system, and plays a critical role in the traditions of Santería, Candomblé, Palo, Umbanda, Vodou, and other Afro-American faiths, as well as in some traditional African religions.
History Edit
The 16-principle system seems to have its earliest history in West Africa. Each Niger–Congo-speaking ethnic group that practices it has its own myths of origin; Yoruba religion suggests that it was founded by Orunmila in Ilé-Ifẹ̀ when he initiated himself and then he initiated his students, Akoda and Aseda. Other myths suggest that it was brought to Ilé-Ifẹ̀ by Setiu, a Nupe man who settled in Ilé-Ifẹ̀. According to the book The History of the Yorubas from the Earliest of Times to the British Protectorate (1921) by Nigerian historian Samuel Johnson and Obadiah Johnson, it was Arugba, the mother of Onibogi, the 8th Alaafin of Oyo who introduced Oyo to Ifá in the late 1400s.[1] She initiated the Alado of Ato and conferred on him the rites to initiate others. The Alado, in turn, initiated the priests of Oyo and that was how Ifá came to be in the Oyo empire. Odinani suggests that Dahomey Kings noted that the system of Afá was brought by a diviner known as Gogo from eastern Nigeria.[2]
Orunmila came to establish an oral literary corpus incorporating stories and experiences of priests and their clients along with the results. This odu corpus emerges as the leading documentation on the Ifá tradition to become a historical legacy.
Yoruba canon Edit
In Yorubaland, divination gives priests unreserved access to the teachings of Orunmila.[3] Eshu is the one said to lend ashe to the oracle during provision of direction and or clarification of counsel. Eshu is also the one that holds the keys to ones ire (fortune or blessing)[4], thus acts as Oluwinni (ones Creditor), he can grant ire or remove it.[5] Ifá divination rites provide an avenue of communication to the spiritual realm and the intent of ones destiny.[6]
Igbo canon Edit
In Igboland, Ifá is known as Afá, and is performed by specialists called Dibia. The Dibia is considered a doctor and specializes in the use of herbs for healing and transformation.[7]
Ewe canon Edit
Among the Ewe people of southern Togo and southeast Ghana, Ifá is known as Afá, where the Vodun spirits come through and speak. In many of their Egbes, it is Alaundje who is honored as the first Bokono to have been taught how to divine the destiny of humans using the holy system of Afá. The Amengansi are the living oracles who are higher than a bokono. A priest who is not a bokono is known as Hounan, similar to Houngan, a male priest in Haitian Vodou, a derivative religion of Vodun, the religion of the Ewe.
Odù Ifá Edit
Divination tray
There are sixteen major books in the Odu Ifá[8] literary corpus. When combined, there are a total of 256 Odu (a collection of sixteen, each of which has sixteen alternatives ⇔ 16^2, or 4^4) that are believed to reference all situations, circumstances, actions and consequences in life based on the uncountable ese (or "poetic tutorials") relative to the 256 Odu coding. These form the basis of traditional Yoruba spiritual knowledge and are the foundation of all Yoruba divination systems. Ifá proverbs, stories, and poetry are not written down. Rather, they are passed down orally from one babalawo to another.
International recognition Edit
The Ifá Divination system was added in 2005 by UNESCO to its list of the "Masterpieces of the Oral and Intangible Heritage of Humanity".[9]
Notable followers Edit
21 Savage, British-American rapper
Osunlade, musician, record producer, DJ
Wande Abimbola, Nigerian linguist
Sandra Valls, American comic, actor, singer
Notable followers Edit
21 Savage, British-American rapper
Osunlade, musician, record producer, DJ
Wande Abimbola, Nigerian linguist
Sandra Valls, American comic, actor, singer
See also Edit
Babalawo
Iyalawo
Orunmila
References Edit
^ Johnson, Samuel (1921). History of the Yorubas from the Earliest of Times to the Beginning of the British Protectorate. Nigeria Bookshops.
^ "Afa in the African Diaspora".
^ Lijadu, E. M. Ifá: ImọLe Rẹ Ti I Ṣe Ipile Isin Ni Ilẹ Yoruba. Ado-Ekiti: Omolayo Standard Press, 1898. 1972.
^ https://aseire.yolasite.com/meaning.php
^ [1] Archived September 25, 2015, at the Wayback Machine
^ Adéẹ̀kọ́, Adélékè. "'Writing' and 'Reference' in Ifá Divination Chants." Oral Tradition 25, no. 2 (2010).
^ "Igbo Medicine".
^ Sixteen major 'books in Odù Ifá Archived July 2, 2008, at the Wayback Machine
^ "Ifa Divination System". Retrieved 5 July 2017.
Further reading Edit
Chief FAMA Fundamentals of the Yoruba Religion (Orisa Worship) ISBN 0-9714949-0-8
Chief FAMA Practitioners' Handbook for the Ifa Professional ISBN 0-9714949-3-2
Chief FAMA Fundamentos de la Religion Yoruba (Adorando Orisa) ISBN 0-9714949-6-7
Fama, Chief (1994). Sixteen mythological stories of Ifá = (Ìtàn Ífá mẹ́rìndínlógún). San Bernardino, CA: Ilé Ọ̀rúnmìlà Communications. ISBN 9780964424722.
Chief FAMA FAMA'S EDE AWO (Orisa Yoruba Dictionary) ISBN 0-9644247-8-9
Chief FAMA The Rituals (novela) ISBN 0-9644247-7-0
Awo Fasina Falade Ifa: The Key to Its Understanding ISBN 0-9663132-3-2
Chief Adedoja Aluko The Sixteen (16) Major Odu Ifa from Ile-Ife ISBN 978-37376-6-X
Chief Hounon-Amengansie, Mama Zogbé (Vivian Hunter Hindrew) Mami Wata: Africa's Ancient God/dess Unveiled Vol. I ISBN 978-0-615-17936-0
Chief S. Solagbade Popoola library, INC Ifa Dida: Vol 1 (EjiOgbe - Orangun Meji), ISBN 978-0-9810013-1-9
Chief S. Solagbade Popoola library, INC Ifa Dida: Vol 2 (Ogbe Oyeku - Ogbe Ofun), ISBN 978-1-926538-12-9
Chief S. Solagbade Popoola & Fakunle Oyesanya Ikunle Abiyamo - The ASE of Motherhood ISBN 978-09810013-0-2
C. Osamaro Ibie Ifism the Complete Works of Orunmila ISBN 1-890157-05-8
William R. Bascom: Ifa Divination: Communication Between Gods and Men in West Africa ISBN 0-253-20638-3
William R. Bascom: Sixteen Cowries: Yoruba Divination from Africa to the New World ISBN 0-253-20847-5
Rosenthal, J. ‘Possession Ecstasy & Law in Ewe Voodoo" ISBN 0-8139-1805-7
Maupoil, Bernard. "La Geomancie L'ancienne Côte des Esclaves
Alapini, Julien. Les noix sacrées. Etude complète de Fa-Ahidégoun génie de la sagesse et de la divination au Dahomey
Dr. Ron Eglash (1997) American Anthropologist Recursion in ethnomathematics, Chaos Theory in West African divination.
Bàbálàwó Ifatunwase Tratados Enciclopédicos de Ifá (Colección Alafundé), ISBN 978-0-9810387-04
Historical and literary sources Edit
Orunmila is recognized as a primordial Irunmole (an Orisha that has a hand in the creation of the Universe) that was present both at the beginning of Creation and then again amongst humanity as a priest that taught an advanced form of spiritual knowledge and ethics during visits to earth in physical form or through his disciples. Orunmila is the spirit of wisdom among the Irunmole and the divinity of destiny and prophecy. He is praise named "Igbakeji Olodumare" (second in command to Olodumare) and "eleri ipin" (witness of fate). It was also Orunmila who carried Ifá (the wisdom of Olodumare) to Earth.[3] Priests of Ifá are known as babalawos and Priestesses of Ifá are known as iyanifas.[4]
Orunmila is considered a sage, recognizing that Olodumare placed Ori (intuitive knowledge) in him as a prime Orisha. It is Ori who can intercede and affect the reality of a person much more than any other Orisha.[2][3][4]
Priesthood and initiation Edit
Awo in every tradition study the 256 Odu; each Odu is traditionally considered to include stories and prayers that have been passed down from the time that Orunmila walked the Earth as a prophet.[2][5][6]
Some initiatory lineages have only male priests of Orunmila, while other lineages include female priestesses. The term "Awo" is a gender-neutral title for an initiated priest of Orunmila. The debate surrounding gender is a result of diversity in the history of Ifá in various locations. In Latin America and some areas of West Africa, only men may become full priests of Orunmila, while in other regions of West Africa the priesthood is open to women. Ifá practitioners believe in duality in life: males exist because of the female essence and females exist because of the male essence, so every major rite or ceremony includes both genders.[7]
Every Ifá stanza has one portion dedicated to the issue of teaching the Iwa that Ifá supports. This Iwa, which Ifá teaches transcends religious doctrine, is central to every human being, and imparts communal, social and civic responsibility that Olodumare supports. Of great importance to this is the theme of righteousness and practicing good moral behavior.[8]
See also Edit
Ifá
References Edit
^ Bascom, William (1991). Ifa Divination: Communication Between Gods and Men in West Africa. Indiana University Press. p. ix. ISBN 9780253206381. Retrieved 1 April 2019. Qrunmila is another name for Ifa, the deity
^ a b c William R. Bascom: Ifa Divination: Communication Between Gods and Men in West Africa ISBN 0-253-20638-3
^ a b c Chief FAMA Fundamentals of the Yoruba Religion (Orisa Worship) ISBN 0-9714949-0-8
^ a b c Chief FAMA Practitioners' Handbook for the Ifa Professional ISBN 0-9714949-3-2
^ Adeoye, C. L. (1989). Ìgbàgbọ́ àti ẹ̀sìn Yorùba (in Yoruba). Ibadan: Evans Bros. Nigeria Publishers. pp. 285–302. ISBN 9781675098
^ Bàbálàwó Ifatunwase Tratados Enciclopédicos de Ifá (Colección Alafundé), ISBN 978-0-9810387-04
^ Abimbola, Kola (2005). Yoruba Culture: A Philosophical Account (Paperback ed.). Iroko Academics Publishers. ISBN 1-905388-00-4.
^ Ifaloju , Iwòrì Méjì: Ifá speaks on Righteousness, (an extract from S.S. Popoola, Ifa Dida, Library, INC) 2011
Resources
Resources Edit
Chief S. Solagbade Popoola & Fakunle Oyesanya, Ikunle Abiyamo: The ASE of Motherhood 2007. ISBN 978-0-9810013-0-2
Chief S. Solagbade Popoola Library, INC Ifa Dida Volume One (EjiOgbe - Orangun Meji) ISBN 978-0-9810013-1-9
Chief S. Solagbade Popoola Library, INC Ifa Dida Volume Two (OgbeYeku - OgbeFun) ISBN 978-1-926538-12-9
Chief S. Solagbade Popoola Library, INC Ifa Dida Volume Three (OyekuOgbe - OyekuFun) ISBN 978-1-926538-24-2
James J. Kulevich, "The Odu of Lucumi: Information on all 256 Odu Ifa"
Ayele Fa'seguntunde' Kumari, Iyanifa:Women of Wisdom ISBN 978-1500492892
Yoruba religion
Language
Watch
Edit
The Yoruba religion comprises the traditional religious and spiritual concepts and practice of the Yoruba people. Its homeland is in present-day Southwestern Nigeria and the adjoining parts of Benin and Togo, commonly known as Yorubaland. It shares some parallels with the Vodun practiced by the neighboring Fon and Ewe peoples to the west and to the religion of the Edo people to the east. Yoruba religion is the basis for a number of religions in the New World, notably Santería, Umbanda, Trinidad Orisha Haitian Vodou, and Candomblé.[1] Yoruba religious beliefs are part of Itan, the total complex of songs, histories, stories, and other cultural concepts which make up the Yoruba society.[1][2][3]
According to Kola Abimbola, the Yoruba have evolved a robust cosmology.[1] In brief, it holds that all human beings possess what is known as "Ayanmo"[4] (destiny, fate) and are expected to eventually become one in spirit with Olodumare (also known as Olorun, the divine creator and source of all energy). Furthermore, the thoughts and actions of each person in Ayé (the physical realm) interact with all other living things, including the Earth itself.[2]
Each person attempts to achieve transcendence and find their destiny in Orun-Rere (the spiritual realm of those who do good and beneficial things).
One's ori-inu (spiritual consciousness in the physical realm) must grow in order to consummate union with one's "Iponri" (Ori Orun, spiritual self).[4]
Iwapẹlẹ (or well-balanced) meditative recitation and sincere veneration is sufficient to strengthen the ori-inu of most people.[2][4] Well-balanced people, it is believed, are able to make positive use of the simplest form of connection between their Oris and the omnipotent Olu-Orun: an adura (petition or prayer) for divine support.
Prayer to one's Ori Orun produces an immediate sensation of joy. Elegbara (Eshu, not the divine messenger but accuser of the righteous) initiates contact with spiritual realm (not heavenly places) on behalf of the petitioner, and transmits the prayer to Ayé; the deliverer of ase or the spark of life. He transmits this prayer without distorting it in any way. Thereafter, the petitioner may be satisfied with a personal answer. In the event that he or she is not, the Ifá oracle of the Orisha Orunmila may also be consulted. All communication with Orun, whether simplistic in the form of a personal prayer or complicated in the form of that done by an initiated Babalawo (priest of divination), however, is energized by invoking ase.
In the Yoruba belief system, Olodumare has ase over all that is. Hence, is considered supreme.[2]
Olodumare Edit
Main article: Olodumare
Olodumare is the most important "state of existence".[5] Regarded as being all-encompassing, no gender can be assigned. Hence, it is common to hear references to "it" or "they" (although this is meant to address a somewhat singularity). "They" are the owner of all heads, for during human creation, Olodumare gave "emi" (the breath of life) to humankind. In this, Olodumare is Supreme.[5]
Perhaps one of the most important human endeavors extolled within the Yoruba literary corpus is the quest to improve one's "Iwa" (character, behaviour). In this way the teachings transcends religious doctrine, advising as it does that a person must also improve their civic, social and intellectual spheres of being; every stanza of the sacred Ifá oracular poetry (Odu Ifa) has a portion covering the importance of "Iwa". Central to this is the theme of righteousness, both individual and collective.[6]
Creation Edit
The Yoruba regard Olodumare as the principal agent of creation.
According to a Yoruba account of creation, during a certain stage in this process, the "truth" was sent to confirm the habitability of the newly formed planets. The earth being one of these was visited but deemed too wet for conventional life.
After a successful period of time, a number of divinities led by Obatala were sent to accomplish the task of helping earth develop its crust. On one of their visits to the realm, the arch-divinity Obatala took to the stage equipped with a mollusk that concealed some form of soil; winged beasts and some cloth like material. The contents were emptied onto what soon became a large mound on the surface of the water and soon after, the winged-beasts began to scatter this around until the point where it gradually made into a large patch of dry land; the various indentations they created eventually becoming hills and valleys.[5]
Obatala leaped onto a high-ground and named the place Ife. The land became fertile and plant life began to flourish. From handfuls of earth he began to mold figurines. Meanwhile, as
Orisha Edit
Main article: Orisha
An Orisha (spelled Òrìṣà) is an entity that possesses the capability of reflecting some of the manifestations of Olodumare. Yoruba Orishas (commonly translated unique/special/selected heads") are often described as intermediaries between humankind and the supernatural. The term is also translated as "Deities" or "Divinities" or "Gods".[8]
Orisha(s) are revered for having control over specific elements by nature, thus being better referred to as the divinities or Imole. Even so, there are those of their number that are more akin to ancient heroes and/or sages.[3] These are best addressed as Dema Deities. Even though the term Orisha is often used to describe both classes of divine entities, it is properly reserved for the former one.[3]
Orishas Attributes
Orunmila / Ọ̀rúnmìlà The Yoruba Grand Priest and custodian of the Ifa Oracle, source of knowledge who is believed to oversee the knowledge of the Human Form, Purity, the Cures of illnesses and deformities. Babalawos are Orumila's subordinate as priests and followers.
Eshu / Èṣù Often ill-translated as "The Devil" or "The Evil Being", Eshu is in truth neither of these. Best referred to as "The Trickster", he deals a hand of misfortune to those that do not offer tribute or are deemed to be spiritual novices. Also regarded as the "divine messenger", a prime negotiator between negative and positive forces in the body and an enforcer of the "law of being". He is said to assist in enhancing the power derived from herbal medicines and other forms of esoteric technology.
Eshu is the Orisha of chance, accident and unpredictability. Because he is Olorun's linguist and the master of languages, Eshu is responsible for carrying messages and sacrifices from humans to the Sky God. Also known for his phallic powers and exploits. Eshu is said to lurk at gateways, on the highways and at the crossroads, where he introduces chance and accident into the lives of humans. Known by a variety of names, including Elegbara.[9]
Ogoun / Ògún Orisha of iron and metallurgy.
Yemoja / Yemọja Mother of Waters, Nurturer of Water Resources. According to Olorishas, she is the amniotic fluid in the womb of the pregnant woman, as well as the breasts which nurture. She is considered the protective energy of the feminine force.
Oshun / Ọ̀ṣun A second wife of the former Oba of Oyo called Shango (another Yoruba Orisha, see below), she is said to have entered into a river at Osogbo. The Yoruba clerics ascribed to her Sensuality, Beauty and Gracefulness, symbolizing both their people's search for clarity and a flowing motion. She is associated with several powers, including abilities to heal with cool water, induction of fertility and the control of the feminine essence. Women appeal to her for child-bearing and for the alleviation of female disorders. The Yoruba traditions describe her as being fond of babies and her intervention is sought if a baby becomes ill. Oshun is also known for her love of honey.
Shango / Ṣàngó Associated with Virility, Masculinity, Fire, Lightning, Stones, Oyo Warriors and Magnetism. He is said to have the abilities to transform base substances into those that are pure and valuable. He was the Oba of Oyo at some point in its history. He derived his nickname Oba Koso from the tales of his immortality. Shango is the Orisha of the thunderbolt, said to have ruled in ancient times over the kingdom of Oyo. Also known as Jakuta (Stone Thrower) and as Oba Koso (The King Does Not Hang).
Oya / Ọya The third wife of the former Oba of Oyo called Shango (another Yoruba Orisha, see above), she is said to have entered into the River Niger. She is often described as the Tempest, Guardian of the Cemetery, Winds of Change, Storms and Progression. Due to her personal power, she is usually depicted as being in the company of her husband Shango. Orisha of rebirth.
Orisha Edit
Main article: Orisha
An Orisha (spelled Òrìṣà) is an entity that possesses the capability of reflecting some of the manifestations of Olodumare. Yoruba Orishas (commonly translated unique/special/selected heads") are often described as intermediaries between humankind and the supernatural. The term is also translated as "Deities" or "Divinities" or "Gods".[8]
Orisha(s) are revered for having control over specific elements by nature, thus being better referred to as the divinities or Imole. Even so, there are those of their number that are more akin to ancient heroes and/or sages.[3] These are best addressed as Dema Deities. Even though the term Orisha is often used to describe both classes of divine entities, it is properly reserved for the former one.[3]
Orishas Attributes
Orunmila / Ọ̀rúnmìlà The Yoruba Grand Priest and custodian of the Ifa Oracle, source of knowledge who is believed to oversee the knowledge of the Human Form, Purity, the Cures of illnesses and deformities. Babalawos are Orumila's subordinate as priests and followers.
Eshu / Èṣù Often ill-translated as "The Devil" or "The Evil Being", Eshu is in truth neither of these. Best referred to as "The Trickster", he deals a hand of misfortune to those that do not offer tribute or are deemed to be spiritual novices. Also regarded as the "divine messenger", a prime negotiator between negative and positive forces in the body and an enforcer of the "law of being". He is said to assist in enhancing the power derived from herbal medicines and other forms of esoteric technology.
Eshu is the Orisha of chance, accident and unpredictability. Because he is Olorun's linguist and the master of languages, Eshu is responsible for carrying messages and sacrifices from humans to the Sky God. Also known for his phallic powers and exploits. Eshu is said to lurk at gateways, on the highways and at the crossroads, where he introduces chance and accident into the lives of humans. Known by a variety of names, including Elegbara.[9]
Ogoun / Ògún Orisha of iron and metallurgy.
Yemoja / Yemọja Mother of Waters, Nurturer of Water Resources. According to Olorishas, she is the amniotic fluid in the womb of the pregnant woman, as well as the breasts which nurture. She is considered the protective energy of the feminine force.
Oshun / Ọ̀ṣun A second wife of the former Oba of Oyo called Shango (another Yoruba Orisha, see below), she is said to have entered into a river at Osogbo. The Yoruba clerics ascribed to her Sensuality, Beauty and Gracefulness, symbolizing both their people's search for clarity and a flowing motion. She is associated with several powers, including abilities to heal with cool water, induction of fertility and the control of the feminine essence. Women appeal to her for child-bearing and for the alleviation of female disorders. The Yoruba traditions describe her as being fond of babies and her intervention is sought if a baby becomes ill. Oshun is also known for her love of honey.
Shango / Ṣàngó Associated with Virility, Masculinity, Fire, Lightning, Stones, Oyo Warriors and Magnetism. He is said to have the abilities to transform base substances into those that are pure and valuable. He was the Oba of Oyo at some point in its history. He derived his nickname Oba Koso from the tales of his immortality. Shango is the Orisha of the thunderbolt, said to have ruled in ancient times over the kingdom of Oyo. Also known as Jakuta (Stone Thrower) and as Oba Koso (The King Does Not Hang).
Oya / Ọya The third wife of the former Oba of Oyo called Shango (another Yoruba Orisha, see above), she is said to have entered into the River Niger. She is often described as the Tempest, Guardian of the Cemetery, Winds of Change, Storms and Progression. Due to her personal power, she is usually depicted as being in the company of her husband Shango. Orisha of rebirth.
An Egungun masquerade dance garment in the permanent collection of The Children’s Museum of Indianapolis
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The Yoruba believe in Atunwa, reincarnation within the family. The names Babatunde (father returns), Yetunde (Mother returns), Babatunji (Father wakes once again) and Sotunde (The wise man returns) all offer vivid evidence of the Ifa concept of familial or lineal rebirth. There is no simple guarantee that your grandfather or great uncle will "come back" in the birth of your child, however.
Whenever the time arrives for a spirit to return to Earth (otherwise known as The Marketplace) through the conception of a new life in the direct bloodline of the family, one of the component entities of a person's being returns, while the other remains in Heaven (Ikole Orun). The spirit that returns does so in the form of a Guardian Ori. One's Guardian Ori, which is represented and contained in the crown of the head, represents not only the spirit and energy of one's previous blood relative, but the accumulated wisdom he or she has acquired through myriad lifetimes. This is not to be confused with one’s spiritual Ori, which contains personal destiny, but instead refers to the coming back to The Marketplace of one's personal blood Ori through one's new life and experiences. The Primary Ancestor (which should be identified in your Itefa) becomes – if you are aware and work with that specific energy – a “guide” for the individual throughout their lifetime. At the end of that life they return to their identical spirit self and merge into one, taking the additional knowledge gained from their experience with the individual as a form of payment.
Yoruba religion around the world Edit
Main article: Yoruba history
According to Professor S. A. Akintoye, the Yoruba were exquisite statesmen who spread across the globe in an unprecedented fashion;[10] the reach of their culture is largely due to migration—the most recent migration occurred with the Atlantic slave trade. During this period, many Yoruba were captured and sold into the slave trade and transported to Argentina, Brazil, Cuba, Colombia, Dominican Republic, Puerto Rico, Trinidad and Tobago, St. Vincent & The Grenadines, Uruguay, Venezuela, and other parts of the Americas. With them, they carried their religious beliefs. The school-of-thought integrated into what now constitutes the core of the "New World lineages":[10][11][12][13]
Candomblé (Brazil, Argentina, Uruguay)
Santería (Cuba, Puerto Rico, Dominican Republic)
Trinidad Orisha (Trinidad and Tobago)
Spiritual Baptist (St. Vincent & The Grenadines)
Umbanda (Brazil, Argentina, Uruguay)
Relationship and influence on Voodoo Edit
The Vodun faith, which originated amongst a different ethnic group (the Gbe speaking peoples of present-day Benin, Togo, and Ghana), holds influential aspects on the African diaspora in countries such as Haiti and Cuba, also New Orleans, Louisiana in the United States.[14]
Amalgamation with other religions Edit
In Latin America, Yoruba religion has been in intense Syncretism with Christianity, Indigenous religions and Spiritism since the first arrival of African immigrants. In Brazil, the religion of Umbanda was born from the rich interaction of beliefs that Latin America provided. Followers of Umbanda typically consider themselves Monotheistic, but honor Catholic Saints and Orisha as manifestations from god or as Tutelary deities. Umbanda worship also include elements from Native South American rituals such as the ritual use of Tobacco and communication with the spirits of deceased Indian warriors (Caboclo).
In the 1949 documentary Fiestas de Santiago Apóstol en Loíza Aldea, anthropologist Ricardo Alegría noted a similar tendency at Loíza, Puerto Rico, arguing that the affinity between the black population in the municipality and the Catholic saint Santiago Apóstol may derive from the way in which he is depicted as a warrior; a similar theme to some depictions of Shango.[15] This theory supposed that this resemblance was used by the population as a covert form to honor their ancestral deity.
References Edit
Footnotes
^ a b c Abimbola, Kola (2005). Yoruba Culture: A Philosophical Account (Paperback ed.). Iroko Academics Publishers. ISBN 1-905388-00-4.
^ a b c d Ọlabimtan, Afọlabi (1991). Yoruba Religion and Medicine in Ibadan. Translated by George E. Simpson. Ibadan University Press. ISBN 978-121-068-0. OCLC 33249752.
^ a b c d J. Olumide Lucas, The Religion of the Yorubas, Athelia Henrietta PR, 1996. ISBN 0-9638787-8-6
^ a b c Ọlabimtan, Afọlabi (1973). Àyànmọ. Lagos, Nigeria: Macmillan. OCLC 33249752.
^ a b c d e Bolaji Idowu (1982). Olódùmarè: God in Yoruba Belief. Ikeja, Nigeria: Longman. ISBN 0-582-60803-1.
^ Ifaloju (February 2011). "Odù-Ifá Iwòrì Méjì; Ifá speaks on Righteousness". Ifa Speaks... S.S. Popoola, Ifa Dida, Library, INC. Retrieved 8 April 2012.
^ Leeming & Leeming 2009 – entry "Yoruba". Retrieved 2010-04-30.
^ Cf.The Concept of God: The People of Yoruba for the acceptability of the translation
^ Courlander, Harold (March 1973). Tales of Yoruba Gods and Heroes. Crown Pub. ISBN 978-0517500637.
^ a b Akintoye, Prof S. A. (2010). A history of the Yoruba people. Amalion Publishing. ISBN 2-35926-005-7. ASIN 2359260057.
^ Brown (Ph.D.), David H. (2003). Santería Enthroned: Innovation in an Afro-Cuban Religion. University of Chicago Press. ISBN 0-226-07610-5.
^ Oditous (2010). "Anthropology: [Yoruba]". Anthrocivitas Online. Retrieved 2011-03-27.
^ Karade, Baba Ifa (1994). The Handbook of Yoruba Religious Concepts. York Beach, New York: Weiser Books. ISBN 0-87728-789-9.
^ Fandrich, Ina J. (2007). "Yorùbá Influences on Haitian Vodou and New Orleans Voodoo". Journal of Black Studies. 37 (5 (May)): 775–791. doi:10.1177/0021934705280410. JSTOR 40034365.
^ Hernández 2002, pp. 125
Bibliography
Hernández, Carmen Dolores (2002). Ricardo Alegría: Una Vida (in Spanish). Centro de Estudios Avanzados del Caribe, Fundación Puertorriqueña de las Humanidades, Instituto de Cultura Puertorriqueña, Academia Puertorriqueña de Historia. ISBN 1563282100.
Further reading Edit
Fayemi Fatunde Fakayode, "Iwure, Efficacious Prayer to Olodumare, the Supreme Force" ISBN 978-978-915-402-9
Chief S. Solagbade Popoola & Fakunle Oyesanya, Ikunle Abiyamo: The ASE of Motherhood[permanent dead link] 2007. ISBN 978-0-9810013-0-2
Chief S. Solagbade Popoola Library, INC Ifa Dida Volume One (EjiOgbe - Orangun Meji) ISBN 978-0-9810013-1-9
Chief S. Solagbade Popoola Library, INC Ifa Dida Volume Three (OyekuOgbe - OyekuFun) ISBN 978-1-926538-24-2
The Way of the Orisha by Philip John Neimark: Publisher HarperOne; 1st edition (May 28, 1993) ISBN 978-0-06-250557-6
Olódùmarè : God in Yoruba Belief by Bolaji Idowu, Ikeja : Longman Nigeria (1982) ISBN 0-582-60803-1
Dr. Jonathan Olumide Lucas, "The Religion of the Yorubas", Lagos 1948, C. M. S. Bookshop.
Leeming, David Adams; Leeming, Margaret Adams (2009). A Dictionary of Creation Myths (Oxford Reference Online ed.). Oxford University Press.
Morales, Ed (2003). The Latin Beat. Da Capo Press. ISBN 0-306-81018-2., pg. 177
Miguel A. De La Torre, Santería: The Beliefs and Rituals of a Growing Religion in America, 2004, ISBN 0-8028-4973-3.
Miguel R. Bances – Baba Eshu Onare, Tratado Enciclopedico de Ifa. Los 16 Meyis y sus Omoluos u Odus o Signos de Ifa.
Ológundúdú, Dayọ̀ ; foreword by Akinṣọla Akiwọwọ (2008). The cradle of Yoruba culture (Rev. ed.). Institute of Yoráubâa Culture ; Center for Spoken Words. ISBN 978-0-615-22063-5.
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Ọbatala
Human Creation, The Sky, Silver, White, Purity, Handicapped people
Member of Orisha
Statue of Obatala in Costa do Sauípe, Bahía
Other names
Obatala or Obatalá; (obataasha)Ochala or Oxalá; and Orichalá or Orixalá
Venerated in
Yoruba religion
Color
White
Region
Nigeria, Benin, Latin America
Ethnic group
Yoruba
Personal information
Spouse
Yemoo
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This article is about the Yoruba deity. For the genus of spider, see Obatala (spider).
Obatala (known as Obatalá in Latin America) is an Orisha. He is believed to be the Sky Father and the creator of human bodies, which were brought to life by the smooth breath of Olodumare. Obatala is the father of all Orishas (irunmole). His principal wife is Yemoo.
Obatala was authorized by Olodumare to create land upon the water beneath the sky. Due to his efforts, the first Yoruba city, Ife, was founded. Obatala is Olodumare's representative on Earth and the shaper of human beings.[1]
According to the oral traditions of Ife, the mortal Obatala served as king of Ife during its classical period. His throne was lost to the lineage of his rival Oduduwa at some point during the 12th century CE.
Following Obatala's posthumous deification, he was admitted to the Yoruba pantheon as an aspect of the primordial divinity of the same name.
In Africa Edit
Primordial Obatala Edit
Obatala priests praying in their temple in Ile-Ife
According to the tenets of the Yoruba religion, Obatala is one of the oldest of all of the orishas and was granted authority to create the Earth. Before he could return to heaven and report to Olodumare, Oduduwa usurped his responsibility (due to Obatala's being drunk at the time). He/she took the satchel that Olodumare had given Obatala to aid him in creation, and used it to create land on the primeval ocean. A great feud ensued between the two siblings.
Mortal Obatala Edit
Oba Obatala was a king in Ife that was deposed by Oduduwa and his supporters. This is re-enacted every year in the Itapa festival in Ife. Ultimately, following the war between Obatala on the one hand and Oduduwa and his sons on the other, the latter were able to subsequently establish a dynasty with the former's reluctant consent.
It appears from the cult dramas of the Itapa festival that Obatala was a dying and rising god. He left his temple in the town on the seventh day of the festival, stayed in his grove outside the town's precincts on the eighth day, and returned in a great procession to his temple on the ninth day.
In the Americas Edit
Santería Edit
Festa do Bonfim, Bahia.
Obatalá (also known as Ochalá or Oxalá; Orichalá or Orixalá) is the oldest "Orisha funfun" ("white deity"), referring to purity, both physically and symbolically as in the "light" of consciousness. In Santería, Obatalá is syncretized with Our Lady of Mercy and Jesus Of Nazareth. Obatalá is said to have an equal number of male paths as female paths, but more often crowns women in part because men are traditionally crowned in Ifá in many lineages.
Candomblé Edit
In Candomblé, Oxalá (Obatalá) has been syncretized with Our Lord of Bonfim; in that role, he is the patron saint of Bahia. The extensive use of white clothing, which is associated with the worship of Oxalá, has become a symbol of Candomblé in general.[2] Friday is the day dedicated to the worship of Oxalá. A large syncretic religious celebration of the Festa do Bonfim in January in Salvador celebrates both Oxalá and Our Lord of Bonfim; it includes the washing of the church steps with a special water, made with flowers.
Snails Edit
The snail Achatina fulica is used for religious purposes in Brazil as an offering to Obatala. It is seen as a substitute for the African Giant Snail (Archachatina marginata) that is used in Yorubaland, because they are known by the same name (Igbin, also known as Ibi) in both Brazil and Yorubaland.
Oriki (praise names) Edit
Oluwa Aye - Lord of the Earth.
Alabalashe - He who has divine authority.
Baba Arugbo - Old Master or Father.
Baba Araye - Master or Father of all human beings.
Orishanla (also spelled Orishainla or Oshanla) - The arch divinity.
Obatala Oba Tasha, Oba takun takun lóde Ọ̀run - The great king in Heaven.
Bibliography Edit
Idowu, E. Bolaji: Olodumare: God in Yoruba Belief, London 1962.
Elebuibon, Yemi: Adventures of Obatala, Pt. 2.
Lange, Dierk: "The dying and the rising God in the New Year Festival of Ife", in: Lange, Ancient Kingdoms of West Africa, Dettelbach 2004, pp. 343–376.
References
References Edit
^ Tales of Yoruba Gods & Heroes by Harold Courlander
^ van de Port, Mattijs (2015). "Bahian white: the dispersion of Candomblé imagery in the public sphere of Bahia". Material Religion. 3 (2): 242–274. doi:10.2752/175183407X219769. ISSN 1743-2200.
==External links==
Oduduwa
Language
Watch
Edit
Oduduwa was a Yoruba divine king. Later known as the Ooni of Ile-Ife, the Yoruba holy city. He was not only the first ruler of a unified Ife,[1][2] but also the progenitor of various independent royal dynasties in Yorubaland and ancestor of their numerous crowned kings.[3].[4] His name, phonetically written by Yoruba language-speakers as Odùduwà and sometimes contracted as Ooduwa, Odudua or Oòdua is today venerated as "the hero, the warrior, the leader and father of the Yoruba race".[5] For a long time as propagated by early writers of Yoruba history, like the Bayajidda legend of the Hausa people, he was said to be an Eastern prince whose people were driven out of their kingdom in Mecca in Arabia [6] and were forced to migrate in a long march to present day south western Nigeria, though this belief is now thought to reflect later Islamic influences.[7] Through a war lasting many years, Oduduwa was able to defeat the forces of the 13 indigenous communities of Ife led by Obatala and formed these communities into a single Ife unit.
Oduduwa held the praise names Olofin Adimula, Olofin Aye and Olufe.[8]. Following his posthumous deification, he was admitted to the Yoruba pantheon as an aspect of a primordial divinity of the same name.[9]
fe bronze head depicting a monarch (possibly Oduduwa)
Occupation
Monarch
Etymology Edit
Oduduwa is the power of the womb, that brings forth into existence
Oduduwa represents omnipotence, the ability to affect and reconstruct the physical reality at will.
Oduduwa - odu da uwa - odu to da iwa - the principle that created the physical reality
Later years Edit
Upon the ending of Oduduwa's time on Earth, there was a dispersal of his children and grandchildren from Ife to the outposts that they had previously founded or gained influence over, in order for them to establish effective control over these places. Each is said to have made his or her mark in the subsequent urbanization and consolidation of the Yoruba confederacy of kingdoms, with each child and grandchild fashioning his or her state after Ile-Ife.
Orunto, a child of Oduduwa that was born to his maid, is the ancestor of the families that are entitled to inherit the Obalufe title - it is held by a noble chief that is traditionally ranked second in the order of precedence at the Ooni's court.
Obalufon II Alayemore was on the throne when Oranmiyan, youngest grandson of Oduduwa, returned from his sojourn and ordered that the kingship be given to him and hence back to the legitimate family of Oduduwa. Oranmiyan's son Lajamisan was therefore the progenitor of all of the Oonis that have reigned in Ife from his time till now, prompting Historians to label it the Lajamisan Dynasty which has remained unbroken for almost 700 years
Ife traditions Edit
Ife tradition, which modern Yoruba historians accord precedence, relates that Oduduwa was an emissary from the community of Oke-Ora, the easternmost part of the Ife cultural area which stretches towards the Northeastern Ijesa people. He descended from the Hills on a chain, earning the oriki Atewonro (which means 'one who descends on a chain'). He is said to have been a warrior that wore armor made of iron. At that time, a confederacy existed between the 13 communities of the valley of Ile-Ife, with each community or 'Elu' having its own Oba; the Oba of Ijugbe, the Oba of Ijio, the Oba of Iwinrin etc.
When Oduduwa rose to be a prominent citizen of ancient Ife, he and his group are believed to have conquered most of the 13 component communities and deposed Obatala, subsequently evolving the palace structure with its effective centralized power and dynasty. Due to this, he is commonly referred to as the first Ooni of Ife and progenitor of the legitimate kings of the Yoruba people.
Oduduwa and the line of Olowu Edit
Main article: Owu kingdom
Oduduwa's daughter, Iyunade married Obatala and later gave birth to the future crowned king of Owu. He is believed to have acquired his crown as a toddler while crying on his grandfather's lap.
Oduduwa and the line of Alaketu Edit
Main article: Ketu (Benin)
Omonide, Oduduwa's favorite wife, gave birth to Sopasan, the father of the future crowned kings of Ketu. Sopasan was the first to leave Ile-Ife with his mother and crown. He settled at such temporary sites as Oke-Oyan and Aro. At Aro, Soposan died and was succeeded by Owe. The migrants stayed for a number of generations and broke camp in the reign of the seventh king, Ede, who revived the westward migrations and founded a dynasty at Ketu.
Oduduwa and the line of Òràngún Edit
Main article: Orangun
Ajagunla Fagbamila Orangun, son of Oduduwa, is crowned king of Ila. Oduduwa is said to have wanted more sons to silence his critics. On the advice of the Ifa oracle, he went to a stream, where he found a naked lady by the name of Adetinrin Anasin. She eventually became his wife and the mother of Ifagbamila (which means "Ifa saves me")
Oduduwa and the line of Onisabe Edit
Main article: Rulers of the Yoruba state of Sabe
Another son of Okanbi and grandson of Oduduwa is ancestor to all subsequently crowned kings of Sabe.
Oduduwa and the line of Onipopo Edit
A third son of Okanbi and grandson of Oduduwa is crowned king of Popo.
Oduduwa and the line of Alaafin Edit
Main article: Alaafin
Oranmiyan, grandson and youngest member of Oduduwa's household, went on to found Oyo-Ile. His sons Ajaka and Sango rule Oyo in their turn.
Oranmiyan Edit
Main article: Oranmiyan
Oranmiyan was the last son or a grandson and the most adventurous of the members of Oduduwa's household. The controversy is that both Oduduwa and his son Ogun had an affair with the same woman Lakange, resulting in Oranmiyan [10], Oranmiyan would later become the first Alaafin of Oyo, and the sixth Ooni of Ife, as well as establish the Oba dynasty in Benin
Moremi and The Ugbo Edit
After the dispersal of the family of kings and queens, the aborigines became ungovernable, and constituted themselves into a serious threat to the survival of Ife. Thought to be supporters of Obatala who had ruled the land before the arrival of Oduduwa, these people 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 the markets. It is at this point that Moremi Ajasoro, a princess of Offa, of the lineage of Olalomi Olofagangan, the founder of Offa-Ile and the paramount head of the Ibolo region of the old Oyo kingdom, a member of the Ooduan dynasty by marriage to Oranmiyan, is said to have come onto the scene; she subsequently played a significant role in restoring normalcy back to the situation through a spying mission. She allowed herself to be captured and taken away with them. Subsequent to this she had married the king of the Ugbo. Her new husband wanted pleasures from her but she wouldn't give in because she was married previously and was on a mission. She told him to tell her the secret of the marauders, he didn't want to but after a great deal of prodding, he gave in. He told her that the only thing they fear was FIRE, if they saw fire they would run. After this information she concocted an escape plan. She asked for some oranges and made the juice have a sleeping effect on the palace people. When they woke up after eating them, they found that she had gone to tell her people of their weakness. The people of Ife were soon prepared for the marauders.[11]
Alternative views Edit
Oduduwa and his/her role in creation Edit
Main article: Yoruba religion
Native religious traditions about the dawn of time claim that Oduduwa was Olodumare's favourite Orisa. As such, he (or she, as the primordial Oduduwa originally represented the Divine Feminine aspect and Obatala the Divine Masculine) was sent from heaven to create the earth upon the waters, a mission he/she had usurped from his/her consort and sibling Obatala, who had been equipped with a snail shell filled with sand and a rooster to scatter the said sand in order to create land. These beliefs are held by Yoruba traditionalists to be the cornerstone of their story of creation. Obatala and Oduduwa here are represented symbolically by a calabash, with Obatala taking the top and Oduduwa taking the bottom. In this narrative, Oduduwa is also known as Olofin Otete, the one who took the Basket of Existence from Olodumare.
This cosmological tradition has sometimes been blended with the tradition of the historical Oduduwa.
According to other traditions, the historical Oduduwa is considered to be named after an earlier version of Oduduwa who is female and related to the Earth called Ile. [12] [13]
A Yoruba Muslim's view
A Yoruba Muslim's view Edit
Among the critics of Yoruba traditions about Oduduwa is the London-based Yoruba Muslim scholar, Sheikh Dr. Abu-Abdullah Adelabu. In an interview with a Nigerian media house, the founder and spiritual leader of Awqaf Africa Society in London dismissed the common belief that all Yorubas are descendants of Oduduwa as "a false representation by Orisha worshippers to gain an unjust advantage over the spread of Islam and the recruitment of Christianity".[14] The Muslim scholar advised his followers against using phrases such as Omo Oduduwa (or Children of Oduduwa) and Ile Oduduwa (or Land of Oduduwa). He argued that the story that all the Yorubas are children of Oduduwa was based only on word of mouth.[14]
Other Alternative Views Edit
Certain other peoples have claimed a connection to Oduduwa. According to the Kanuri, Yauri, Gobir, Acipu, Jukun and Borgu tribes - whose founding ancestors were said to be Oduduwa's brothers [15] (as recorded in the early 20th century by Samuel Johnson), Oduduwa was the son of Damerudu, whom Yoruba call either Lamurudu or Lamerudu, a prince who was himself the son of the magician King Kisra. Kisra and his allies are said to have fought Mohammed in the Battle of Badr. Kisra was forced to migrate from Arabia into Africa after losing the war to the jihadists in 624 AD. He and his followers founded many kingdoms and ruling dynasties along their migration route into West Africa. [16] [17][18]. This tradition is a variant of the belief that held that Oduduwa was a prince originating from Mecca. However, this belief is thought by some scholars to derive from the later influences on Yoruba culture of Islamic and other Abrahamic religions, and conflicts with other traditions from the corpus of Yoruba myth.[19][20]
See also Edit
List of rulers of Ife
Legends of Africa
References Edit
^ Lynch, Patricia Ann (17 June 2018). African Mythology, A to Z. ISBN 9781438119885.
^ Alokan, Adeware (17 June 2018). The Origin, Growth & Development of Efon Alaaye Kingdom. ISBN 9789783456785.
^ *Obayemi, A., "The Yoruba and Edo-speaking Peoples and their Neighbors before 1600 AD", in J. F. A. Ajayi & M. Crowder (eds), History of West Africa, vol. I (1976), 255–322.
^ Falola, Toyin; Mbah, Emmanuel (17 June 2018). Dissent, Protest and Dispute in Africa. ISBN 9781315413082.
^ Arifalo, S. O. (17 June 2018). The Egbe Omo Oduduwa: a study in ethnic and cultural nationalism. ISBN 9789783550766.
^ T. A Osae &, S. N Nwabara (1968). a short history of WEST AFRICA A. D 1000-1800. London Sydney Auckland Toronto: Hodder and Stoughton. p. 92. ISBN 0-340-07771-9.
^ Ogundipe, Ayodele (2012). Esu Elegbara: Chance, Uncertainly In Yoruba Mythology. Ilorin, Kwara State, Nigeria: Kwara State University Press. p. 15.
^ Atanda, Joseph Adebowale; Oguntomisin, Dare (17 June 2018). Readings in Nigerian History and Culture. ISBN 9789783654822.
^ Rapoport, Amos (17 June 2018). The Mutual Interaction of People and Their Built Environment. ISBN 9783110819052.
^ Beier, Ulli (1980-10-02). Yoruba Myths. ISBN 9780521229951.
^ Yoruba Alliance: Archived 2011-07-02 at the Wayback MachineWho are the Yoruba!
^ Lawal, Babatunde (1995). "À Yà Gbó, À Yà Tó: New Perspectives on Edan Ògbóni" (PDF). African Arts. 28: 36–49. doi:10.2307/3337249. JSTOR 3337249 – via Jstor.
^ Babatunde, E.D. (1980). "Ketu Myths and the Status of Women" (PDF). Ayelekumari.com. Retrieved October 18, 2019.
^ a b DELAB International Magazine, July 2010 1465-4814
^ History of the Yorubas by Samuel Johnson 1921
^ A. Matthews " The Kisra legend) "https://www.tandfonline.com/doi/abs/10.1080/00020185008706819?journalCode=cast20
^ Eluyemi, Omotoso (17 June 2018). "This is Ile-Ife".).
^ Akinjogbin, I. A. (17 June 2018). "Milestones and concepts in Yoruba history and culture".
^ Ogundipe, Ayodele (2012). Esu Elegbara: Chance, Uncertainly In Yoruba Mythology. Ilorin, Kwara State, Nigeria: Kwara State University Press. p. 15.
^ Bascom, Yoruba, p. 10; Stride, Ifeka: "Peoples and Empires", p. 29
Ifẹ
Language
Watch
Edit
For other uses, see IFE (disambiguation).
Ife (Yoruba: Ifè, also Ilé-Ifẹ̀) is an ancient Yoruba city in south-western Nigeria. The city is located in present-day Osun State. Ife is about 218 kilometers northeast of Lagos[2] with a population of 509,813.
Ilé-Ifẹ̀
Ifè Oòyè
Coordinates: 7°28′N 4°34′E
Country
Nigeria
State
Osun
Government
• Ọọni
Ojaja II
• LGA Chairman, Ife Central
Oladosu Olubisi
• LGA Chairman, Ife North
Lanre Ogunyimika
• LGA Chairman , Ife South
Timothy Fayemi
• LGA Chairman, Ife East
Tajudeen Lawal
Area
• Total
1,791 km2 (692 sq mi)
Population (2006)[1]
• Total
509,035
• Density
280/km2 (740/sq mi)
Climate
Aw
Ifẹ̀
Total population
~ 755,260
Regions with significant populations
Osun State - 755,260 (2011)
· Ife Central: 196,220
· Ife East: 221,340
· Ife South: 157,830
· Ife North: 179,870
According to the traditions of the Yoruba religion, Ife was founded by the order of the Supreme God Olodumare by Obatala. It then fell into the hands of his sibling Oduduwa, which created enmity between the two.[3] Oduduwa created a dynasty there, and sons and daughters of this dynasty became rulers of many other kingdoms in Yorubaland.[4] The first Oòni of Ife is a descendant of Oduduwa, which was the 401st Orisha. The present ruler since 2015 is Oba Adeyeye Enitan Ogunwusi Ojaja II, Ooni of Ife who is also a Nigerian accountant.[5] Named as the city of 401 deities, Ife is home to many worshipers of these deities and is where they are routinely celebrated through festivals.[6]
Ilé-Ifè is famous worldwide for its ancient and naturalistic bronze, stone and terracotta sculptures, dating back to between 1200 and 1400 A.D.[6]
History Edit
Mythic origin of Ife: Creation of the world Edit
Yoruba Copper mask for King Obalufon, Ife, Nigeria c. 1300 C.E.
According to Yoruba religion, Olodumare, the Supreme God, ordered Obatala to create the earth, but on his way he found palm wine which he drank and became intoxicated. Therefore, the younger brother of the latter, Oduduwa, took the three items of creation from him, climbed down from the heavens on a chain and threw a handful of earth on the primordial ocean, then put a cockerel on it so that it would scatter the earth, thus creating the land on which Ile Ife would be built.[3] Oduduwa planted a palm nut in a hole in the newly formed land and from there sprang a great tree with sixteen branches, a symbolic representation of the clans of the early Ife city-state. The usurpation of creation, by Oduduwa, gave rise to the ever-lasting conflict between him and his elder brother Obatala, which is still re-enacted in the modern era by the cult groups of the two clans during the Itapa New Year festival.[7] On account of his creation of the world, Oduduwa became the ancestor of the first divine king of the Yoruba, while Obatala is believed to have created the first Yoruba people out of clay. The meaning of the word "ife" in Yoruba is "expansion"; "Ile-Ife" is therefore in reference to the myth of origin as "The Land of Expansion".
Origin of the regional states: Dispersal from the holy city Edit
Oduduwa had sons, daughters, and a grandson, who went on to found their own kingdoms and empires, namely Ila Orangun, Owu, Ketu, Sabe, Popo and Oyo. Oranmiyan, Oduduwa's last born, was one of his father's principal ministers and overseer of the nascent Edo empire after Oduduwa granted the plea of the Edo people for his governance. When Oranmiyan decided to go back to Ile Ife, after a period of service and exile in Benin, he left behind a child named Eweka that he had in the interim with an indigenous princess of Benin. The young boy went on to become the first legitimate ruler and Oba of the second Edo dynasty that has ruled what is now Benin from that day to this. Oranmiyan later went on to found the Oyo Empire that stretched at its height from the western banks of the river Niger to the Eastern banks of the river Volta. It would serve as one of the most powerful of Africa's medieval states, prior to its collapse in the 19th century.[4]
Traditional setting Edit
The King (Oonior oonile or oonirisha =ooni orisha meaning ooni the god) Edit
The Oòni (or king) of Ife is a descendant of the godking Oduduwa, and is counted first among the Yoruba kings. He is traditionally considered the 401st spirit (Orisha), the only one that speaks. In fact, the royal dynasty of Ife traces its origin back to the founding of the city more than ten thousand years before the birth of Jesus Christ. The present ruler is His Imperial Majesty Oba Enitan Adeyeye Ogunwusi (Ojaja II). The Ooni ascended his throne in 2015. Following the formation of the Yoruba Orisha Congress in 1986, the Ooni acquired an international status the likes of which the holders of his title hadn't had since the city's colonisation by the British. Nationally he had always been prominent amongst the Federal Republic of Nigeria's company of royal Obas, being regarded as the chief priest and custodian of the holy city of all the Yorubas.[5] In former times, the palace of the Ooni of Ife was a structure built of authentic enameled bricks, decorated with artistic porcelain tiles and all sorts of ornaments.[8] At present, it is a more modern series of buildings. The current Ooni, Oba Adeyeye Enitan Ogunwusi Ojaja II, Ooni of Ife, (born October 17, 1974) is a Nigerian accountant and the 51st Ooni of Ife. He succeeded the late Oba Okunade Sijuwade(Olubuse II) who was the 50th ooni of Ife, and who had died on July 28, 2015
Cults for the spirits Edit
Ife is well known as the city of 401 deities (also known as irumole or orishas). It is said that every day of the year the traditional worshippers celebrate a festival of one of these deities. Often the festivals extend over more than one day and they involve both priestly activities in the palace and theatrical dramatisations in the rest of the kingdom. Historically the King only appeared in public during the annual Olojo festival (celebration of the new dawn); other important festivals here include the Itapa festival for Obatala and Obameri, the Edi festival for Moremi Ajasoro, and the Igare masqueraders.[9]
Art history Edit
Kings and gods were often depicted with large heads because the artists believed that the Ase was held in the head, the Ase being the inner power and energy of a person. Both historic figures of Ife and the offices associated with them are represented. One of the best documented among this is the early king Obalufon II who is said to have invented bronze casting and is honored in the form of a naturalistic copper life-size mask.[6]
The city was a settlement of substantial size between the 12th and 14th centuries, with houses featuring potsherd pavements. Ilé-Ifè is known worldwide for its ancient and naturalistic bronze, stone and terracotta sculptures, which reached their peak of artistic expression between 1200 and 1400 A.D. In the period around 1300 C.E. the artists at 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 the patronage of King Obalufon II, the man who today is identified as the Yoruba patron deity of brass casting, weaving and regalia.[10] After this period, production declined as political and economic power shifted to the nearby kingdom of Benin which, like the Yoruba kingdom of Oyo, developed into a major empire.
Bronze and terracotta art created by this civilization are significant examples of naturalism in pre-colonial African art and are distinguished by their variations in regalia, facial marking patterns, and body proportions. Ancient Ife also was famous for its glass beads which have been found at sites as far away as Mali, Mauritania, and Ghana.[10]
Terracotta head from Ife, probably a king, 12th to 15th century C.E., in the Ethnological Museum of Berlin.
Archaeology Edit
Burnt pipes (or tuyere), stone tools, broken calabash, decorated potsherds, and pottery (e.g., rimsherd, plane-sherd body, broken, and washed pottery) were excavated at Iyekere.[11] Iron smelting, charcoal utilized in the process of smelting, and iron slags involved in pitting were also discovered.[11]
Iron smelting occurred in the Ife region.[12] The yield and efficiency were quite high as the iron smelting process yielded ore grade near 80 percent iron oxide, lean slag possessed less than 60 percent iron oxide, and no greater than the required amount of iron oxide in the slag was left for slag formation.[12] While more excavation is needed to produce a more accurate estimate for the age of the smelting site, it can be approximated to likely being precolonial, during the Late Iron Age.[12]
Igbo Olokun, also known as Olokun Grove,[13] may be one of the earliest workshops for producing glass in West Africa.[14] Glass production may have begun during, if not before, the 11th century. The 11th - 15th century were the peak of glass production (according to Babalola).[13] High lime, high alumina (HLHA) and low lime, high alumina (LLHA) glass are distinct compositions that were developed using locally sourced recipes, raw materials, and pyrotechnology.[15] The presence of HLHA glass beads discovered throughout West Africa[15] (e.g., Igbo-Ukwu in southern Nigeria, Gao and Essouk in Mali, and Kissi in Burkina Faso), after the ninth century CE,[16] reveals the broader importance of this glass industry in the region and shows its participation in regional trade networks[15] (e.g., trans-Saharan trade, trans-Atlantic trade).[13] Glass beads served as “the currency for negotiating political power, economic relations, and cultural/spiritual values” for “Yoruba, West Africans, and the African diaspora.”[13]
In Osun Grove, the distinct glassmaking technology produced by the Yoruba persisted into the seventeenth century.[17]
Archaeology Edit
Burnt pipes (or tuyere), stone tools, broken calabash, decorated potsherds, and pottery (e.g., rimsherd, plane-sherd body, broken, and washed pottery) were excavated at Iyekere.[11] Iron smelting, charcoal utilized in the process of smelting, and iron slags involved in pitting were also discovered.[11]
Iron smelting occurred in the Ife region.[12] The yield and efficiency were quite high as the iron smelting process yielded ore grade near 80 percent iron oxide, lean slag possessed less than 60 percent iron oxide, and no greater than the required amount of iron oxide in the slag was left for slag formation.[12] While more excavation is needed to produce a more accurate estimate for the age of the smelting site, it can be approximated to likely being precolonial, during the Late Iron Age.[12]
Igbo Olokun, also known as Olokun Grove,[13] may be one of the earliest workshops for producing glass in West Africa.[14] Glass production may have begun during, if not before, the 11th century. The 11th - 15th century were the peak of glass production (according to Babalola).[13] High lime, high alumina (HLHA) and low lime, high alumina (LLHA) glass are distinct compositions that were developed using locally sourced recipes, raw materials, and pyrotechnology.[15] The presence of HLHA glass beads discovered throughout West Africa[15] (e.g., Igbo-Ukwu in southern Nigeria, Gao and Essouk in Mali, and Kissi in Burkina Faso), after the ninth century CE,[16] reveals the broader importance of this glass industry in the region and shows its participation in regional trade networks[15] (e.g., trans-Saharan trade, trans-Atlantic trade).[13] Glass beads served as “the currency for negotiating political power, economic relations, and cultural/spiritual values” for “Yoruba, West Africans, and the African diaspora.”[13]
In Osun Grove, the distinct glassmaking technology produced by the Yoruba persisted into the seventeenth century.[17]
Government Edit
The main city of Ife is divided into two local government areas: Ife East, headquartered at Oke-ogbo and Ife central at Ajebandele area of the city. Both local governments are composed of a total of 21 political wards. The city has an estimated population of 355,813 people.[18]
Geography Edit
Latitudes 7°28′N and 7°45′N and longitudes 4°30′E and 4°34′E. Ile-Ife is a rural area with settlements where agriculture is occupied by most. Ife has an undulating terrain underlain by metamorphic rocks and characterized by two types of soils, deep clay soils on the upper slopes and sandy soils on the lower parts. Within the tropical savanna climate zone of West Africa. It has average rainfall of 1,000–1,250 mm (39–49 in) usually from March to October and a mean relative humidity of 75% to 100%. Ife is east of the city of Ibadan and connected to it through the Ife-Ibadan highway; Ife is also 40 km (25 mi) from Osogbo and has road networks to other cities such as Ede, Ondo and Ilesha. There is the Opa river and reservoir, that serves as a water treatment facility for OAU college.[19]
Economy Edit
Ife contains universities that are very well known in Nigeria such as Obafemi Awolowo University formerly University of Ife. It also contains attractions like the Natural History Museum of Nigeria. Ife is home to a regional agricultural center with an area that produces vegetables, grain cacao, tobacco, and cotton. Ife has a few open markets, such as Oja Titun or Odo-gbe market with about 1,500 shops.[20]
See also Edit
also Edit
History of the Yoruba people
Legends of Africa
List of rulers of Ife
Notes Edit
^ "FEDERAL REPUBLIC OF NIGERIA : 2006 Population Census" (PDF). Archived from the original (PDF) on 5 March 2012. Retrieved 25 July 2016.
^ "World: Africa Arrests after Nigerian cult killings". BBC News. Monday July 12, 1999, Retrieved on October 31, 2011.
^ a b Bascom, Yoruba, p. 10; Stride, Ifeka: "Peoples and Empires", p. 290.
^ a b Akinjogbin, I. A. (Hg.): The Cradle of a Race: Ife from the Beginning to 1980, Lagos 1992 (The book also has chapters on the present religious situation in the town).
^ a b Olupona, 201 Gods, 94.
^ a b c Blier, Suzanne Preston (2012). "Art in Ancient Ife Birthplace of the Yoruba" (PDF). African Arts. 45 (4): 70–85. doi:10.1162/AFAR_a_00029. Retrieved April 7, 2015.
^ Olupona, 201 Gods, 144-173; Lange, Ancient Kingdoms, 347–366; idem., "Preservation", 130-1.
^ Cheikh Anta Diop's Precolonial Black Africa, pg. 203
^ Walsh, "Edi festival", 231-8; Bascom, "Olojo", 64-72; Lange, Ancient Kingdoms, 358-366; Olupona, 201 Gods'.
^ a b name="Blier Art and Risk">Blier, Suzanne Preston (2015). Art and Risk in Ancient Yoruba: Ife History, Politics, and Identity c. 1300. Cambridge University Press. ISBN 978-1107021662.
^ a b Oyeyemi, K.; Oladunjoye, M.; Olayinka, A.; Aizebeokhai, A. "Geophysical Imaging of Archaeological Materials at Iyekere, Ile- Ife Southwestern Nigeria". Journal of Environment and Earth Science.
^ a b c Ige, Akin; Rehren, Thilo. "Black sand and iron stone:iron smelting in Modakeke, Ife, south western Nigeria". Institute for Archaeo-Metallurgical Studies.
^ a b c d Babalola, Abidemi. "Ancient History of Technology in West Africa: The Indigenous Glass/Glass Bead Industry and the Society in Early Ile-Ife, Southwest Nigeria". Journal of Black Studies.
^ Babalola, Abidemi; McIntosh, Susan; Dussubieux, Laure; Rehren, Thilo (2017). "Ile-Ife and Igbo Olokun in the history of glass in West Africa". Antiquity. 91 (357): 732–750. doi:10.15184/aqy.2017.80.
^ a b c Babalola, Abidemi; Dussubieux, Laure; McIntosh, Susan; Rehren, Thilo (2018). "Chemical analysis of glass beads from Igbo Olokun, Ile-Ife (SW Nigeria): New light on raw materials, production, and interregional interactions" (PDF). Journal of Archaeological Science. 90: 92–105. doi:10.1016/j.jas.2017.12.005.
^ Babalola, Abidemi (2015-12-15). "Archaeological Investigations of Early Glass Production at Igbo-Olokun, Ile-Ife (Nigeria)". Afrique Archéologie Arts (11): 61–64.
^ Ogundiran, Akinwumi; Ige, O. (2015). "Our Ancestors Were Material Scientists". Journal of Black Studies. 46 (8): 751–772. doi:10.1177/0021934715600964.
^ YOADE, Adewale Olufunlola. "PHYSICAL CHARACTERISTICS OF CORE AREA OF ILE-IFE, NIGERIA." Annals Of The University Of Oradea, Geography Series / Analele Universitatii Din Oradea, Seria Geografie 25, no. 2 (December 2015): 137-147. Academic Search Premier, EBSCOhost (accessed March 2, 2016)
^ Ajala, O. A.; Olayiwola, A. M. (2013). "An Assessment of the Growth of Ile-Ife, Osun State Nigeria, Using Multi-Temporal Imageries". Journal of Geography and Geology. 5 (2). doi:10.5539/jgg.v5n2p43.
^ I.A. Akinjogbin, The Cradle of a Race: Ife from the Beginning to 1980 (Port Harcourt [Nigeria]:Sunray Publishers, 1992); William Bascom, The Yoruba of South-western Nigeria (New York: Holt, Rinehart and Winston, 1969); Frank Willett, Ife in the History of West African Sculpture (New York: McGraw-Hill, 1967); http://www.oauife.edu.ng/; http://www.historywiz.org/ife.htm; BBC: Ife and Benin; http://www.bbc.co.uk/worldservice/africa/features/storyofafrica/4chapter7.shtml.
References
References Edit
Akinjogbin, I. A. (Hg.): The Cradle of a Race: Ife from the Beginning to 1980, Lagos 1992. The book also has chapters on the present religious situation in the town.
Bascom, William: The Yoruba of south-western Nigeria, New York 1969. The book mainly deals with Ife.
Bascom, William "The Olojo festival at Ife, 1937", in: A. Falassi (ed.), Time out of Time: Essays on the Festival, Albuquerque, 1987, 62–73.
Blier,Suzanne Preston. Art and Risk in Ancient Yoruba: Ife History, Power, and Identity c.1300, Cambridge University Press 2015. ISBN 978-1107021662.
Blier, Suzanne Preston. http://scholar.harvard.edu/files/blier/files/blier.pdf "Art in Ancient Ife Birthplace of the Yoruba"]. African Arts 2012
Frobenius, Leo, The Voice of Africa, London 1913 (Frobenius stayed for nearly two months in Ife, in 1910-11).
Johnson, Samuel: History of the Yorubas, London 1921.
Lange, Dierk: "The dying and the rising God in the New Year Festival of Ife", in: Lange, Ancient Kingdoms of West Africa, Dettelbach 2004, pp. 343–376.
Lange, Dierk: "Preservation of Canaanite creation culture in Ife", in: H.-P. Hahn and G. Spittler (eds.), Between Resistance and Expansion, Münster 2004, 125–158.
Lange, Dierk: "Origin of the Yoruba and 'Lost Tribes of Israel'", Anthropos, 106, 2011, 579–595.
Olubunmi, A. O. The Rise and Fall of the Yoruba Race 10,000 BC–1960 AD, The 199 Publishing Palace ISBN 978-2457-38-8
Olubunmi, A. O. On Ijesa Racial Purity, The 199 Publishing Palace ISBN 978-2458-17-1
Ogunyemi, Yemi D. (Yemi D. Prince), The Oral Traditions in Ile-Ife, ISBN 978-1-933146-65-2, Academica Press, 2009, Palo Alto, USA.
Ogunyemi, Yemi D. (Yemi D. Prince): The Aura of Yoruba Philosophy, Religion and Literature, ISBN 0-9652860-4-5, Diaspora Press of America, 2003, Boston, USA.
Ogunyemi, Yemi D. (Yemi D. Prince): Introduction to Yoruba Philosophy, Religion and Literature, ISBN 1-890157-14-7, Athelia Henrietta Press, 1998, New York, USA.
Ogunyemi, Yemi D. (Yemi D. Prince): The Covenant of the Earth--Yoruba Religious & Philosophical Narratives, ISBN 1-890157-15-5, Athelia Henrietta Press, 1998, New York, USA.
Olupona, Jacob K.: City of 201 Gods: Ile-Ife in Time, Space and Imagination, Berkeley 2011.
Stride, G. T. and C. Ifeka: "Peoples and Empires of West Africa: West Africa in History 1000–1800", New York 1971.
Walsh, M. J., "The Edi festival at Ile Ife", African Affairs, 47 (1948), 231–8.
Willett, Frank: Ife in the History of West African Sculpture, London, 1967. The book also deals with some oral traditions of Ile-Ife.
Wyndham, John: "The creation", Man, 19 (1919), 107-8.
External links
External links Edit
Ife - Ancient History Encyclopedia
Homepage of the Ooni of Ife
The Story of Africa: Ife and Benin BBC page on Ife
Yoruba Myths Por Ulli Beie
Moremi Ajasoro
Language
Watch
Edit
'Mọ́remí Àjàsorò' was a figure of high significance in the history of the Yoruba peoples of West Africa Moremi was a courageous queen whose fame contributed to the victory of the Yoruba tribe over a neighbouring tribe.[1]
She was a member-by-marriage of the royal family of Oduduwa, the tribe's fabled founding father.[2][3][4]
Biography Edit
The Oloori Moremi lived in the 12th century,[5][3] hailed from Offa,[6] and was married Oranmiyan, the heir to the King of Ife and Founding Father of the Yoruba tribe, Oduduwa[7]. ile ife was kingdom that is said to have been at war with an adjoining tribe who were known to them as the Forest people known as the Ìgbò. (Ìgbò in the Yoruba language, though the said tribe is believed by scholars to have had no relation to the contemporary Ìgbòs of modern Nigeria). Scores of Ife citizens were being enslaved by these people, and because of this they were generally regarded with disdain by the Yoruba city-states.
Moremi was a very brave and beautiful woman who, in order to deal with the problem facing her people, offered her only son in sacrifice to the Spirit of the river Esimirin so that she could discover the strength of her nation's enemies.
She is said to have been taken as a slave by the Ugbo and, due to her beauty, married their ruler as his anointed queen. After familiarizing herself with the secrets of her new husband's army, she escaped to Ile-Ife and revealed this to the Yorubas who were able to subsequently defeat them in battle.[8]
Following the war she returned to her first husband, King Oramiyan of Ife (and later Oyo), who immediately had her re-instated as his Princess Consort. In order to fulfil the pledge she made to Esimirin before embarking on her mission, her son Oluorogbo was given in sacrifice to the Spirit because this is what it asked her for when she returned to its shrine.
The Edi Festival is said to have then been started as a means of celebrating the sacrifice the princess made for the people of Yorubaland. Furthermore, a number of public places are named after her in contemporary Nigeria, such as the female residence halls at the University of Lagos and Obafemi Awolowo University.
In 2017, Oba Ogunwusi, the Ooni of Ile Ife, Osun State, erected a statue of Moremi in his palace. The statue is the tallest in Nigeria, displacing the previous holder of that record (a statue in Owerri, the Imo State capital). It is also the fourth tallest in Africa.
References Edit
^ "Did you know about the courageous Queen Moremi whose statue is the tallest in Nigeria?". www.pulse.ng. 2018-08-07. Retrieved 2019-05-08.
^ Suzanne Preston Blier. "Art in Ancient Ife, Birthplace of the Yoruba" (PDF). Harvard University. p. 83. Retrieved December 22, 2016.
^ a b Dele Layiwola (1991). "The Radical Alternative and the Dilemma of the Intellectual Dramatist in Nigeria" (pdf). Ufahamu: A Journal of African Studies: 67–68. Retrieved December 22, 2016.
^ Segun Thomas Ajayi (2007). Moremi, the Courageous Queen. Indiana University (Publications Limited). ISBN 978-9-788-1250-75.
^ "Queen Moremi Folk Opera". Mount Holyoke College. Retrieved December 22, 2016.
^ Oliver Alozie Onwubiko (1988). Wisdom Lectures on African Thought and Culture. Totan Publishers Limited (University of California). p. 64. ISBN 978-9-782-4495-35.
^ "Did you know about the courageous Queen Moremi whose statue is the tallest in Nigeria?". www.pulse.ng. 2018-08-07. Retrieved 2019-05-08.
^ Oyeronke Olajubu (2003). Women in the Yoruba Religious Sphere (McGill Studies in the History of Religions). SUNY Press. p. 29. ISBN 978-0-791-4588-53.
Moremi High School
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Moremi High School is a government-run secondary school within the campus of Obafemi Awolowo University (previously University of Ife), Ile-Ife, Osun State, Nigeria. Moremi High School was the first ever secondary school, built within the university and opened its doors to its first set of students in 1978.
The name of the school originates from Queen Moremi Ajasoro, the famous Yoruba deity who escaped with tribal secrets from the Igbos that led to their defeat by the Yorubas.
Great Moremi is at Road 7, O.A.U Ile Ife, Osun State.
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Olubuse II
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Alayeluwa Oba Okunade Sijuwade, or Sijuade, (1 January 1930 – 28 July 2015) was the fiftieth traditional ruler or Ooni of Ife from 1980 to his death in 2015, taking the regnal name Olubuse II.[1] Ife is a traditional Yoruba state based in the town of Ife in Osun State, Nigeria. He was crowned on 6 December 1980 in a ceremony attended by the Emir of Kano, Oba of Benin, Amayanabo of Opobo and Olu of Warri, as well as by representatives of the Queen of England.[2]
Olubuse II
Ooni of Ife
In office
6 December 1980 – 28 July 2015
Preceded by
Adesoji Aderemi
Succeeded by
Adeyeye Enitan Ogunwusi
Personal details
Born
1 January 1930
Ile-Ife, Osun State, Nigeria
Died
28 July 2015 (aged 85)
London, UK
Alma mater
Northampton College
Background
Background Edit
Sijuwade was born on 1 January 1930 in Ile-Ife to the Ogboru ruling house, grandson of the Ooni Sijuwade Adelekan Olubuse I. He studied at Abeokuta Grammar School and Oduduwa College in Ile-Ife. He worked for three years in his father's business, then for two years with the Nigerian Tribune, before attending Northampton College in the United Kingdom to study business management. By the age of 30 he was a manager in Leventis, a Greek-Nigerian conglomerate. In 1963 he became Sales Director of the state-owned National Motor in Lagos. After spotting a business opportunity during a 1964 visit to the Soviet Union, he formed a company to distribute Soviet-built vehicles and equipment in Nigeria, which became the nucleus of a widespread business empire. He also invested in real estate in his home town of Ile Ife. By the time Sijuwade was crowned Ooni in 1980 he had become a wealthy man.[3]
Sijuwade is a Christian. In November 2009 he attended the annual general meeting of the Foursquare Gospel Church in Nigeria accompanied by 17 other traditional rulers. He declared that he was a full member of the church, and said all the monarchs who accompanied him would now become members.[4] At his birthday celebration two months later, the Primate of the Anglican Communion described Sijuwade as "a humble monarch, who has the fear of God at heart".[5
Supremacy disputes Edit
When Sijuwade became Ooni of Ife in December 1980 he inherited an ongoing dispute over supremacy between the obas of Yorubaland. In 1967 a crisis had been resolved when Chief Obafemi Awolowo was chosen as the leader of the Yoruba.[6] In 1976 the Governor of Oyo State, General David Jemibewon, had decreed that the Ooni of Ife would be the permanent chairman of the State Council of Obas and Chiefs. Other Obas led by the Alaafin of Oyo, Oba Lamidi Adeyemi said the position should rotate.
The dispute calmed down when Osun State was carved out of Oyo State in August 1991, but ill will persisted. In January 2009 Sijuwade was quoted as saying that Oba Adeyemi was ruling a dead empire (the Oyo Empire, which collapsed in 1793).[7] Adeyemi responded by citing "absurdities" in Sijuwade's statements and saying the Ooni "is not in tune with his own history".[8] Adeyemi, Permanent Chairman of the Oyo State Council of Obas and Chiefs, was conspicuously absent from a meeting of Yoruba leaders in April 2010.[6]
Towards the end of 2009 a more local dispute between the Ooni, the Awujale of Ijebuland and the Alake of Egbaland was finally resolved. Sijuwade traced the dispute back to a falling out between Obafemi Awolowo and Ladoke Akintola during the Nigerian First Republic, which had led to a division between the traditional rulers. He noted that the traditional rulers were an important unifying force in the country during the illness of President Umaru Yar'Adua.[9]
In February 2009, Sijuwade helped mediate in a dispute over land ownership between the communities of Ife and Modakeke, resolved in part through the elevation of the Ogunsua of Modakeke as an Oba.[10] The new Oba, Francis Adedoyin, would be under the headship of Sijuwade.[11]
Political activities Edit
In July 2009, Sijuwade said he was concerned that Yoruba socio-cultural groups such as Afenifere and the Yoruba Council of Elders were taking partisan positions in politics.[12] In January 2010 he attended a meeting of the Atayese pan-Yoruba group, which issued a call for a truly federal constitution in which the different nationalities in Nigeria would have greater independence in managing their affairs.[13] Celebrating his 80th birthday in January 2010, Sijuwade conferred Chieftainship titles on a number of politicians and their wives, including Imo State governor Ikedi Ohakim, Oyo State governor Otunba Adebayo Alao-Akala, Niger State governor Babangida Aliyu, Abia State governor Theodore Orji, Senators Jubril Aminu and Iyabo Obasanjo-Bello and others. Guests at the ceremony included former Nigerian President Olusegun Obasanjo, president of the Republic of Benin Dr Thomas Boni Yayi and King Otumfuo Osei Tutu II, the Asantehene of Kumasi, Ghana. When Peter Obi, controversial governor of Anambra State, was reelected on 7 February 2010, Sijuwade congratulated him, saying his victory was the will of God.[14]
In August 2010 he mediated in the ownership dispute between Oyo and Osun states concerning Ladoke Akintola University, calling a meeting attended by Prince Olagunsoye Oyinlola, governor of Osun State, Otunba Adebayo Alao-Akala, governor of Oyo State and the Permanent Secretary of the Federal Ministry of Education which resulted in an action plan.[15][16]
Sijuwade and Governor Oyinlola were said to have the power to decide who became the next Osun State governor.[17] In February 2010 Sijuwade and 16 other traditional rulers endorsed Senator Iyiola Omisore as candidate for Osun State governor in the 2011 elections.[18] Later there were allegations that Senator Omisore had fallen out with Sijuwade due to his failure to maintain support for Omisore's bid to become governor. Omisore denied the allegations, saying that the relationship was cordial and that "Ooni is our king and we should preserve and respect him as well".[19] In June 2010 Sijuwade and other traditional rulers endorsed the candidature of Fatai Akinade Akinbade for governor.[20]
Awards and honors Edit
Commander of the Federal Republic of Nigeria (CFR)
Keeper of the Seal of Yorubaland
Hon. Chancellor, Bayero University, Kano, Nigeria
Hon. Chancellor, Osun state University, Osogbo, Osun State, Nigeria
Former Hon. Chancellor, University of Technology, Uyo, Akwa-Ibom State, Nigeria
Doctor of Civil Laws (Honoris Causa), Obafemi Awolowo University, Ile-Ife, Osun State, Nigeria
Doctor of Literature (Honoris Causa), University of Uyo, Akwa-Ibom State, Nigeria
Doctor of Science (Honoris Causa), University of Lagos, Lagos State, Nigeria
Member of the British Institute of Management
Highest National Honour, Republic of Poland
Royal Belgian Distinction of Commander in the Order of the Crown
Grand Commodore, Ohio State, USA
Carrier of the Key to the City of Columbia, USA
Carrier of the Key to the City of Philadelphia, USA
Carrier of the Key to the City of Port of Spain, Trinidad & Tobago
Carrier of the Key to the City of Havana, Cuba
See also Edit
List of rulers of Ife
References Edit
^ "Oba Okunade Sijuwade Olubuse II". Online Nigeria Daily News. Retrieved 15 September 2010.
^ "Oba Okunade Sijuwade at 80". ThisDay. 14 January 2010. Retrieved 15 September 2010.
^ "The Ooni's Biography". TheOoni.Org. Retrieved 16 September 2010.
^ Sam Eyoboka (13 November 2009). "Foursquare Ousts Badejo". Vanguard. Retrieved 16 September 2010.
^ "Anglican Primate Akinola Extols Ooni's Virtues". Vanguard. 2 January 2010. Retrieved 16 September 2010.
^ a b Bashir Adefaka (24 April 2010). "Why I Took On Ooni of Ife – Alaafin of Oyo". Vanguard. Retrieved 16 September 2010.
^ John Moyibi Amoda (10 February 2009). "Let The Eagle Perch And The Hawk Also". Vanguard. Retrieved 16 September 2010.
^ Ola Ajayi (14 February 2009). "Feud Between Ooni and Alafin Gets Messier". Vanguard. Retrieved 16 September 2010.
^ Abiodun Felix (30 December 2009). "Awolowo, Akintola's Rift Disunited Yoruba Monarchs – Ooni of Ife". Daily Champion. Retrieved 16 September 2010.
^ Gbenga Faturoti (11 February 2009). "Indigenes Laud Ife-Modakeke Peace Pact". Daily Independent. Retrieved 16 September 2010.
^ Gbenga Faturoti (10 February 2009). "Osun Govt, Ooni Elevate Modakeke Chief to Oba". Daily Independent. Retrieved 16 September 2010.
^ Gbenga Olarinoye (9 July 2009). "Ooni Expresses Concern Over Yoruba Cultural Groups". Vanguard. Retrieved 16 September 2010.
^ Dele Ogunyemi (15 January 2010). "We Want Regional Autonomy Now, Says Yoruba Group". Daily Champion. Retrieved 16 September 2010.
^ Odogwu Emeka Odogwu (22 February 2010). "Anambra – Archbishop, Ooni, Esimai Commend INEC". Daily Champion. Retrieved 16 September 2010.
^ Yinka Kolawole (2 August 2010). "FG, Ooni Wade Into Lautech Crisis". ThisDay. Retrieved 16 September 2010.
^ Ola Ajayi (7 August 2010). "Peace at Last As Oyo, Osun Sheath Swords Over LAUTECH". Vanguard. Retrieved 16 September 2010.
^ Ademola Adeyemo (29 November 2009). "Osun – Governorship Race Hots Up". ThisDay. Retrieved 16 September 2010.
^ Gbenga Faturoti (1 March 2010). "Monarchs Endorse Omisore to Succeed Oyinlola". Daily Independent. Retrieved 16 September 2010.
^ Gbenga Olarinoye (19 May 2010). "I'm Sure of Picking Osun Guber Ticket, Says Omisore". Vanguard. Retrieved 16 September 2010.
^ Zacheaus Somorin (1 June 2010). "Osun 2011 – Ooni, Others Adopt Akinbade". ThisDay. Retrieved 16 September 2010.
^ "Ooni of Ife is not dead – Royal Traditional Council". Daily post Nigeria. Retrieved 29 July 2015.
^ Dimeji Kayode-Adedeji (29 July 2015). "Ife palace authority says Oba Sijuwade alive; insists only palace chiefs can announce monarch's death". Premium Times. Retrieved 29 July 2015.
^ "Ooni Of Ife's Death Confirmed". Sahara Reporters. 10 August 2015. Retrieved 13 August 2015.
^ "Ooni of Ife: Oba Okunade Sijuwade to be buried Friday – Son". Premium Times. 12 August 2015. Retrieved 13 August 2015.
^ "Buhari mourns Ooni of Ife". Punch Newspaper.
Osun State
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Osun ( pronounced; "/ˈōSHo͞on/") is an inland state in south-western Nigeria. Its capital is Osogbo. It is bounded in the north by Kwara State, in the east partly by Ekiti State and partly by Ondo State, in the south by Ogun State and in the west by Oyo State. The state's current governor is Adegboyega Oyetola, who was declared winner of the September 2018 governorship elections. He was declared winner of the 27 September 2018 rerun elections after the initial 22 September 2018 gubernatorial election was declared inconclusive by the Independent National Electoral Commission. Osun is home to several of Nigeria's most famous landmarks, including the campus of Obafemi Awolowo University, Nigeria's pre-eminent institution of higher learning. The university is also located in the ancient town of Ile-Ifẹ, an important early center of political and religious development for Yoruba culture. Other important cities and towns include the ancient kingdom-capitals of Oke-Ila Orangun, Ila Orangun, Ijebu-Jesa, Ede, Iwo, Ejigbo, Modakeke, Ibokun, Ode-Omu, Ifetedo, Esa-Oke, Ilesa and Igbajo.
Osun State
State
Flag
Nickname(s): Land of Virtue
Location of Ọsun State in Nigeria
Coordinates: 7°30′N 4°30′E
Country
Nigeria
Geopolitical Zone
South West
Date created
27 August 1991
Capital
Osogbo
Government
• Governor[2]
Adegboyega Oyetola (All Progressives Congress (Nigeria))
• Deputy Governor
Benedict Gboyega Alabi
• Senators
Adelere Oriolowo
Adenigba Francis Fadahunsi
Surajudeen Ajibola Bashiru
Area
• Total
9,251 km2 (3,572 sq mi)
Area rank
28th of 36
Population (2006 census)
• Total
3,416,959[1]
• Rank
17th of 36
Demonym(s)
Osunian
GDP (PPP)
• Year
2007
• Total
$7.28 billion[3]
• Per capita
$2,076[3]
Time zone
UTC+01 (WAT)
ISO 3166 code
NG-OS
HDI (2016)
0.512[4] · 13th of 36
Website
osun.gov.ng
History Edit
The modern Osun State was created in August 27, 1991 from part of the old Oyo State. The state's name is derived from the River Osun, the venerated natural spring that is the manifestation of the Yoruba goddess of the same name.[citation needed]
The former Governor Olagunsoye Oyinlola launched and laid the foundation for the groundbreaking of Osun State University with six campuses (Osogbo, Okuku, Ikire, Ejigbo, Ifetedo, and Ipetu-Ijesha) strategically located across the state. Important cultural events in the state include the Ori Oke and Egungun festival in Iragbiji, Olojo in Ife and the Osun Osogbo festival.
Culture Edit
Osun temple.
Every year, adherents and non-adherents of Osun, one of the Orisa (the traditional deities of the Yoruba people), travel from all over the world to attend the annual Osun-Osogbo festival in August. Visitors include nationals of Brazil, Cuba, Trinidad, Grenada, and other nations in the Americas with a significant Yoruba cultural heritage. Annual traditional festivities and invocations of the Osun goddess are held along the banks of the river bearing her name into which – according to Yoruba Oratory traditions – she transformed.
Ọsun-Ọsogbo Grove, the shrine of the annual rites of the deity and an important artistic center, was declared a World Heritage Site in 2005 citation needed.
Demographics Edit
The major sub-ethnic groups in Ọsun State are Ife, Ijesha, Oyo, Ibolo and Igbomina of the Yoruba people, although there are also people from other parts of Nigeria. Yoruba and English are the official languages. People of Osun State practice Islam, Christianity and their ancient religion, the traditional faith.
Tourism Edit
Osun State is home to a lot of tourist attraction based on it rich history and cultural base of the Yoruba. Here are some key places to visit:
Osun-Oshogbo Grove
This is place is a considered a heritage site. it is located along the Osun river and is home to the goddess of fertility, Yemoja.[5]
Erin-Ijesha Waterfall Erin-Ijesha Waterfalls is located in Erin-Ijesha. It is a tourist attraction located in Oriade local ... The fall features seven floors. [6]
Muslims and Christians in Osun Edit
Osun, created from the old Oyo State in August 1991, has a large population of both Muslims and Christians.[7] Among the famous religious leaders from Osun State is the London-based Muslim cleric Sheikh Dr. Abu-Abdullah Adelabu, who hailed from the state's capital city, Osogbo and Pastor (Dr.) Johnson Ade Odewale of Christ Apostolic church, Calvary Assembly from Odeomu, who is based in Boston, USA. The popular pastor E.A Adeboye hails from Ifewara in Osun state. The Osun State government claims to offer services to both Muslims and Christians in the state, especially through Pilgrims Welfare Boards.[8]
The major traditional rulers in Osun State acclaim either the Faith of Islam or Christianity. While, for instance, Ooni of Ife Oba Adeyeye Enitan Ogunwusi (Ojaja II) and Owa Obokun Adimula of Ijesaland Oba Gabriel Adekunle (Aromolaran II) ascribe to Christianity, Orangun of (Ile) Ila-Orangun Oba Wahab Kayode Adedeji Oyedotun (Arutu-Oluokun Bibiire I), Ataoja of Osogbo Oba Jimoh Olaonipekun Oyetunji (Larooye II), Timi of Ede Oba Munirudeen Adesola Lawal (Laminisa I) and Oluwo of Iwo Oba Abdul Rasheed Adewale Akanbi (Ilufemiloye Telu I) practice Islam.
Local Government Areas Edit
Osun State is divided into three federal senatorial districts, each of which is composed of two administrative zones. The state consists of thirty (30) Local Government Areas and Area offices, the primary (third-tier) unit of government in Nigeria.
Osun State's 30 Local Government Area headquarters:
LGA Headquarters
Aiyedaade Gbongan
Aiyedire Ile Ogbo
Atakunmosa East Iperindo
Atakunmosa West Osu
Boluwaduro Otan-Ayegbaju
Boripe Iragbiji
Ede North Oja Timi
Ede South Ede
Egbedore Awo
Ejigbo Ejigbo
Ife Central Ile-Ife
Ife East Oke-Ogbo
Ife North Ipetumodu
Ife South Ifetedo
Ifedayo Oke-Ila Orangun
Ifelodun Ikirun
Ila Ila Orangun
Ilesa East Ilesa
Ilesa West Ereja Square
Irepodun Ilobu
Irewole Ikire
Isokan Apomu
Iwo Iwo
Obokun Ibokun
Odo Otin Okuku
Ola Oluwa Bode Osi
Olorunda Igbonna, Osogbo
Oriade Ijebu-Jesa
Orolu Ifon-Osun
Osogbo Osogbo
List of current Local Government Area Chairmen.[9]
Notable people Edit
Enoch Adeboye – General Overseer, RCCG.
Gbenga Adeboye – musician, comedian and radio presenter.
Toyin Adegbola- Actress.
Sheikh Abu-Abdullah Adelabu – Scholar and cleric.
Isiaka Adeleke – Politician.
Chief Adebisi Akande- Former Governor of Osun State.
Bolaji Amusan, Nigerian ICT entrepreneur
Olusola Amusan – Entrepreneur, speaker
Ogbeni Rauf Aregbesola – Former State Governor.
Davido – Musician.
Patricia Etteh, Nigerian politician and first female Speaker of the Nigerian House of Representatives
Daddy Freeze- Radio presenter
Chief Bola Ige SAN-(1930–2001) Politician and Lawyer.
W.F. Kumuyi – General Overseer, Deeper Life Christian Church.
Duro Ladipo – Actor and dramatist
Gabriel Oladele Olutola[10] - President of the Apostolic church of Nigeria and LAWNA Territorial Chairman.[11]
Iyiola Omisore – Politician and Engineer
Prince Olagunsoye Oyinlola – Former Governor of Osun State and Former Military Governor of Lagos State.
References Edit
^ "2006 PHC Priority Tables – NATIONAL POPULATION COMMISSION". population.gov.ng. Retrieved 2017-10-10.
^ See List of Governors of Osun State for a list of prior governors
^ a b "C-GIDD (Canback Global Income Distribution Database)". Canback Dangel. Retrieved 2008-08-20.
^ "National Human Development Report 2018" (PDF).
^ "Four Places to Visit in Osun State". 2018-05-19.
^ "A sanctuary of purity and beauty". 2018-01-24.
^ "Archived copy". Archived from the original on 2010-03-15. Retrieved 2010-03-12.
^ "Archived copy". Archived from the original on 2010-03-15. Retrieved 2010-03-12.
^ "Local Government Areas – The Official Website Of The State Of Osun". Osun.gov.ng. Retrieved 26 August 2017.
^ Adelegan, Femi. (2013). Nigeria's Leading Lights of the Gospel: Revolutionaries in Worldwide Christianity. Westbow Press. p. 71. Retrieved 2019-9-7. ISBN 978-1449769543.
^ Komolafe, Sunday Jide. (2013). The Transformation of African Christianity: Development and Change in the Nigerian Church. Langham Monographs, p. 107. Retrieved 2019-9-7. ISBN 978-1-907713-59-0.
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Igbomina
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The Ìgbómìnà (also colloquially Igboona or Ogboona) are a subgroup of the Yoruba ethnic group, which originates from the north central and southwest Nigeria.[1] They speak a dialect also called Ìgbómìnà or Igbonna, classified among the Central Yoruba of the three major Yoruba dialectical areas. The Ìgbómìnà spread across what is now northern Osun State and eastern Kwara State. Peripheral areas of the dialectical region have some similarities to the adjoining Ekiti, Ijesha and Oyo dialects.
Traditional trades and occupations Edit
Female figure from Oke-Onigbin, Shango shrine
The Ìgbómìnà are renowned merchants well known for long distance trading which account for their wide spread across Yoruba land, they engage in other traditional occupation such as agriculture and hunting, as well as their woodcarving, leather art, and the famous Elewe masquerade. It is an Egungun representing the ancestors during special festivals.
Geographical spread
Archaeological chronology and ancient history Edit
Over 800 carved stones, mostly representing human figures, have been found around Esie in western Igbomina, Ijara and Ofaro villages. It is not known who created the sculptures, but they appear to have been created around 1100 AD.[2]
Archaeological and linguistic evidence suggest that the Ìgbómìnà people may have predated the surrounding peoples except perhaps the Nupe and the Yagba. Ìgbómìnàland definitely predated the Oduduwa era as evidenced by oral traditions of royal and non-royal migrations from Oduduwa’s Ile-Ife which met existing dynasties in place but displaced, subsumed or subjugated them. It appears that aside from more recent conflicts in the last two centuries, the Oyo, Ijesha, and the Ekiti may have in more ancient times, pressured the Ìgbómìnà, captured territory in the plains and restricted them into the more rugged and lower-quality land of the Yoruba hills. The Ìgbómìnà, on the other hand, appear to have pressured the Nupe and the Yagba and taken territory away from them in places, but also losing territory to them in other places.
Major upheavals, conflicts and wars as well as epidemics have resulted in major ancient dispersals and migrations such as the Òbà diasporas documented in the oral history, oral poetry and lineage praise songs of several Ìgbómìnà clans. Some of the towns in Igbomina are known for historical events or things, an example is the Gegele hill in igbaja
Recent history Edit
The Ilorin Provincial Gazetteer (1918) dates the settlement of Igbaja, one of the Igbomina towns, as late 17th or early 18th century, while the Igbaja District Gazetteer (1933–35) puts it about 1750 AD. By 1800, the Alafin (supreme ruler of Yoruba) had consolidated his power over the Igbomina and placed an Ajele (Governor) in Ilorin to safeguard his interests. The Sudan Interior Mission came to Oro Ago in 1911, to Agunjin before 1918, and to Oke Oyan, Igbaja, and Oke Aba in the 1920s. Starting in the 1930s, primary and secondary schools were established, resulting in changes to the traditional ways of life.[1]
References Edit
^ a b D.K. Aiyedun. "POTTERY MAKING IN IGBAJA, IGBOMINA AREA, KWARA STATE". Centre for Nigerian Cultural Studies, Ahmadu Bello University. Retrieved 2009-11-27.
^ Aribidesi A. Usman (March 2004). "Fragments of stone sculptures from Igbomina, Central Nigeria". Arizona State University. Retrieved 2009-11-27
Oba-Igbomina
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Oba-Igbomina (in Yoruba correctly Ọ̀bà, but also written as Òbà), is an ancient Igbomina town in northeastern Isin Local Government Area of Kwara State. It is one of the five related Yoruba towns named "Oba", the others being
Oba-Ile, Olorunda LGA, Osun State, located about 15 km northwest of Osogbo,
Oba-Oke, Olorunda LGA, Osun State, located north-northwest of Osogbo,
Oba-Ile Akure South LGA, Ondo State, located just east of Akure, on Akure-Owo Road,
Oba-Akoko Akoko South-West LGA, Ondo State, located northeast of Owo.
The original Ọ̀bà was the capital of an ancient Ọ̀bà civilization, a kingdom reputed in the oral history of the region as a center of great wealth and enterprise. Most of the extant Oba towns claim to be the original Oba or claim to be the oldest derivative of the ancient civilization.
History and archaeology Edit
Recent archaeological research results and published works of oral history experts, anthropologists and archeologists of the Arizona State University, USA and the University of Ibadan, Nigeria, of the region's contemporary and later settlements suggest that Ọ̀bà was founded between the 9th and 10th centuries. Regular conflicts with the neighbouring Nupe resulted in cycles of abandonment and reoccupation of the Òbà mother city.
British colonial records of Oba-Igbomina, indicate that the ancient Ọ̀bà kingdom used the "iron crown and rod" as the insignia of the king, perhaps as a result of their early involvement with iron-smelting and iron-working technology. Oratures makes references to idẹ which is brass, not irin, which is iron. Therefore, the "iron" crown and rod are more likely to be made from some alloy such as brass or bronze. Subsequent Yoruba kingdoms (perhaps including Oba), used beaded "crown and rod" insignia, possibly because precious stones and glassware replaced metalware as the symbol of high rank and wealth.
The great Oba diasporas Edit
The ancient Ọ̀bà kingdom produced a series of diasporas which influenced several other Igbomina and non-Igbomina Yoruba kingdoms and towns. The earliest diaspora from the ancient Oba civilization is constituted by the five towns in Yorubaland with the name "Oba" (not to be confused with the differently pronounced Oba, a river in Yorubaland): two in Osun State, Oba-Ile near Ikirun, Oba-Oke near Ikirun adjoining Oba-Ile; one in Kwara State Oba-Igbomina - generally called Oba without the Igbomina or the historically recent Isin tag; and two in Ondo State, Oba-Ile near Akure, and Oba-Akoko. Although none of these is the original Oba, but that they are diaspora settlements of Oba people from the more ancient Oba.
Several of the clans that migrated away from the ancient Òbà kingdom retained oratures which refer to their ancestry from the ancient Ọ̀bà. One such Ọ̀bà-diaspora clan is that of the royal Oba'lumo lineage whose ancestor Oba'lumo founded a new city-state called Isedo. This is a separate diaspora of smaller segments from Oba although this was the only known kingdom established by Oba émigrés.
A third diaspora sequence occurred in the 18th century resulting from attacks from the Nupe kingdom to the north of Oba Igbomina. Examples of Igbomina and non-Igbomina towns (in Kwara and Osun states of Nigeria) with large concentrations of people from Ọ̀bà diasporas include the following: Oke-Ila Orangun (Isedo-Oke), Ila Orangun (Isedo), Ora-Igbomina, Ipoti-Ekiti, Isanlu-Isin, Oke-Onigbin, Omu-Aran, Rore, Oyan, Inisha, Ipee, Oke-Ode, Babanla, Ajase-Ipo, Omupo, Esie, Oro, Ijomu-Oro, Iddo-Oro, Ahun, Idofin, Ado-Eku, Oreke, Sanmora and Pamo.
Ago Oba (Camp of the Oba), the Oba diaspora community in the Owu section of Abeokuta in southwestern Nigeria is also a separate diaspora but further research of the oral history is necessary to clarify if this was a migration with Owu people as a result of the 19th century Yoruba wars, or whether Ago Oba migrated separately from another Oba location.
Tourism to the Oba diasporas Edit
The legends of origin and of emigrations of the Oba diasporas has been a major effort of His Royal Highness, Dr. Olúfẹ́mi Ọládàpọ̀ Babalọlá. He has also been active since 2004 in promoting tourism (heritage tourism/cultural tourism and geo-tourism), and planning tourist expeditions to the various heritage sites and physiographic features and cultural performances/traditional occupations of the Igbomina-Yoruba and adjoining Yoruba areas. He has led various special tours to the various old sites, ruins and existing towns and historical places of Yorubaland, especially of the Igbomina-Yoruba region, verifying oral history and oral poetry of various clans and ancient kingdoms.
Isedo
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Ìsèdó (Ìsẹ̀dó or Ìsẹ̀dó-Olúmọ̀) is an ancient Igbomina kingdom in northeastern Yorubaland of Nigeria. Ìsẹ̀dó was founded as a new city-state several centuries ago (between 1250 to 1400) by Ọba'lumọ, a Prince of the ancient Oba civilization (whose name or appellation is contracted from "Ọba Olumọ" meaning "knowledgeable king", or "king of the lords of knowledge"). Ìsẹ̀dó is fully known and called "Ìsẹ̀dó-Olúmọ̀" using its founder-king's name as an identifier suffix. Ọba'lumọ, emigrated from the ancient Ọ̀bà civilization in northeastern Yorubaland.
Foundation and development Edit
Obalumo, a prince of the Oba civilization, and a veteran hunter and warrior, founded Ìsẹ̀dó, his new city-state in one of the areas of his frequent hunting expeditions.
Recent archaeological research results (and published works of oral history experts, anthropologists and archaeologists of the Arizona State University, USA and the University of Ibadan, Nigeria); of the region's contemporary and later settlements suggest that Ìsẹ̀dó was founded between the 10th and the 12th centuries by Ọ̀bà refugees probably fleeing from both internal dissension in their Òbà kingdom as well as the cyclic conflicts of their Ọ̀bà kingdom with the neighbouring kingdoms, perhaps including the Nupe to the north.
At its zenith towards the end of the 15th century, Ìsèdó had grown into a city-state of 13 clans, some of which were later "consolidants" into the Obalumo's kingdom at Ìsèdó and were not of the ancient Oba origin.
New arrivals Edit
Some oral-historians indicate that at the request of an arriving faction from Ila-Yara, the city-state founded by Òràngún, Oduduwa's fourth son, the region's king, Ọba'lúmọ̀ gave land-grants to the new arrivals at a location thought to be sufficiently distant from Ìsẹ̀dó's location. Another version of the oral history, which seems more reliable, indicates that the land-grant occurred a few centuries later, when the faction of the younger of two quarreling princes arrived in the vicinity of the Ọba'lúmọ̀'s Ìsèdó kingdom, from the schism at their old kingdom at Ìlá Yàrà. Arutu Oluokun, the younger of the feuding princes, founded a settlement at the Ila-Magbon, but the new kingdom moved within a short time to found another city called Ila-Odo closer to Isedo, which subsists as the modern Ìlá Òràngún
Consolidation and accommodation Edit
An annual celebration called "Ìmárúgbó" (or "Òkùnrìn") festival was instituted between the two city-states during which the King Ọ̀ràngún leaves his palace with his chiefs to pay a day-long homage to his primogenitor, the King Ọba'lúmọ̀ in his (the Ọba'lúmọ̀'s) palace. This is in symbolic tribute to Ọba'lúmọ̀'s land grant and precedence of him in the region, in appreciation of Ọba'lúmọ̀'s hosting of the Òràngún's elderly mother who could not continue with the immigrant party to the location of their allocated land. The Ọ̀ràngún's mother died in the palace of the Ọba'lúmọ̀ and was buried at Ìsèdó. So the Ọ̀ràngún also visits her grave as part of this festival.
While it has maintained the royal title of Oba'lúmò, the kingdom of Ìsẹ̀dó has in modern times been virtually engulfed by the present-day Ila Ọrangun such that the old Isedo township now lies (at 8.013°N 4.9°E), in the southeast quadrant of Ila Orangun. In Oke-Ila, the oratures of the Ọbaálá clan refer to their origin from Ìsèdó, indicating that they are actually a segment of the Ìsẹ̀dó royalty which emigrated several centuries ago to an alliance with Apakiimo, the last Orangun at Ila Yara kingdom to found his (Orangun's) new kingdom now known as Oke-Ila.
In this five-centuries-old quasi-consolidation treaty to help found with the new Oke-Ila Orangun state, the Ìsẹ̀dó immigrants "of the hilltop" (Isedo Oke or Isedo Ori Oke)were retained their royal title of Ọba'lúmọ̀, and subsequently were accorded a new recognition (possibly for their foremost contribution to the establishment of the new kingdom), awarding their clan the title of Ọbaálá ("mighty king" or "senior king"), a title next in rank to the Ọ̀ràngún of Oke-Ila the paramount king. The Ọbaálá is also designated as the automatic regent upon the demise of any reigning Ọ̀ràngún.
Heritage and diaspora Edit
The Ìsẹ̀dó clans retain references in their oratures to their ancestry from Ìsẹ̀dó and the ancient Ọ̀bà kingdom, and citing their descent from King Ọba'lúmọ̀ of Ìsẹ̀dó and King Olunlakin of Ọ̀bà as well as nostalgically referring to themselves as "children of the great wealth" of Ọ̀bà.
Other examples of Igbomina and non-Igbomina towns (in Kwara and Ọṣun states of Nigeria) with large concentrations of Ọ̀bà people, now commonly called 'The Ọ̀bà Diaspora', include the following: Oke-Ila Ọrangun, Ila Ọrangun, Ọra-Igbomina, Ipoti-Ekiti, Isanlu-Isin, Oke-Onigbin, Omu-Aran, Rorẹ, Ọyan, Inisha, Ipee, Oke-Ode, Babanla, Ajasẹ-Ipo, Omupo, Esiẹ, Oro, Ijomu-Oro, Iddo-Oro, Idofin, Ado-Eku, Oreke, Sanmora, and Pamo.
The Ìsẹ̀dó clans appear to be the earliest surviving [but perhaps not the only] group in 'The Ọ̀bà Diaspora' that purposefully set out and founded a surviving kingdom ruled by the king Ọba'lumọ. Subsequent Ọ̀bà-derivative kingdoms and diasporas appear to have resulted solely from refugee flights from wars and slave raids. Ìsẹ̀dó communities resulting from the diaspora of such wars exist in Ipoti-Ekiti, and other Igbomina and Ekiti towns as well as Omido (Kwara State) and other towns in Kwara State.
Isedo and Oba diaspora tourism Edit
The legends of origin and of emigrations of the Isedo from Oba has been a major effort of His Royal Highness, Dr. Olúfẹ́mi Ọládàpọ̀ Babalọlá. He has also been active since 2004 in promoting tourism (heritage tourism/cultural tourism and geo-tourism), and planning tourist expeditions to the various Isedo and Oba heritage sites and physiographic features and cultural performances/traditional occupations of the Igbomina-Yoruba and adjoining Yoruba areas. He has led various special tours to the various old sites, ruins and existing towns and historical places of Yorubaland, especially of the Igbomina-Yoruba region, verifying oral history and oral poetry of various clans and ancient kingdoms.
Oke Ila
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Òkè-Ìlá Òràngún (often abbreviated as Òkè-Ìlá) is an ancient city in southwestern Nigeria that was capital of the ancient Igbomina-Yoruba city-state of the same name.
Òkè-Ìlá is a city in Ọṣun State, Nigeria. It is situated in the northeastern part of Yorubaland in southwestern Nigeria. Òkè-Ìlá Òràngún’s sister city (and sister kingdom) Ìlá Òràngún is located about 12 kilometres (7 1⁄2 mi) to the northeast, separated by the north-trending ridges and gorges of the Oke-Ila Quartzites.
Òkè-Ìlá Òràngún is currently capital of Ifedayo Local Government Area of Ọsun State. The Ifedayo LGA (Local Government Area) Secretariat is located on the northern outskirts of the town. The administration of the two major towns and the several smaller towns and villages is conducted from the Ifedayo LGA Secretariat.
Location Edit
Òkè-Ìlá Òràngún is located at 7.955°N 4.986°E, at an elevation of 568 m (1,863 ft) on one of the several mountains adjoining the eastern flanks of the Oke-Ila Ridge, a part of the Yoruba Hills. Òkè-Ìlá Òràngún is about 190 kilometres (120 mi) directly west of the confluence of the Rivers Niger and Benue at Lokoja and about 45 km (28 mi) northeast of Osogbo the capital of Osun State. It is about 240 km (150 mi) northeast of Lagos with Ibadan at about midway between. It is about 160 km (100 mi) southeast of the ancient city of Oyo (Oyo-Ile or Old Oyo) and about 130 km (81 mi) east of modern Oyo (Ago d'Oyo). It is 65 km (40 mi) northeast of the ancient city of Ile-Ife, about 95 km (60 mi) southeast of the ancient Yoruba city of Ilorin and about 190 km (120 mi) northwest of Benin City (more correctly Bini or Ibini) capital of the Benin/Edo Empire.
Ila-Yara: ancient history Edit
Original unified city-state at Ila-Yara Edit
Before a dispute and split several centuries ago, the present Òkè-Ìlá Òràngún and Ìlá Òràngún constituted the original united kingdom centered on Ìlá-Yàrà, a city-state founded, according to legend, by Oduduwa's fourth son (according to legend), named Fagbamila and nicknamed Òràngún.
The dispute, said to be a succession dispute in one account, or a relocation site dispute by another account, centered on two brother-princes (Àpàkíìmò and Arútú Olúòkun) and their supporters, and led to a split of the Ila-Yara city-state and the eventual emigration of both factions from the Ila-Yara site.
Factional histories since Ila-Yara Edit
Oral history of Òkè-Ìlá Òràngún kingdom claims, that the dispute arose from the selection of a new site to move the kingdom to. Unfortunately, the Ifa oracle acknowledged as suitable both soil samples from the site selected by the Ìlá-Yàrà kingdom's official delegates commissioned by Prince Àpàkíìmò, as well as the site selected by the unofficial delegates commissioned by the kingdom's youth led by Àpàkíìmò's brother, Prince Arútú Olúòkun.
The kingdom's royal council insisted on the site selected by the kingdom's official delegates while the young people argued the advantages of the site selected by the delegates they commissioned. The younger prince, Arútú Olúòkun's faction led a migration of his faction out of Ìlá-Yàrà and founded Ìlá-Magbon. Thereafter, (according to oral history of Òkè-Ìlá Òràngún kingdom), the official Ìlá-Yàrà kingdom under the "de jure" Òràngún Àpàkíìmò, migrated to their preferred site. The faction of the prince, Àpàkíìmò at Ìlá-Yàrà, founded Igbóhùn, is the modern Òkè-Ìlá Òràngún.
Oral history states that when earthworm pests subsequently bothered Prince Arútú faction's settlement at Ila-Magbon, Prince Arútú Olúòkun elected to "sink into the ground", because he was no longer able to travel when told by the Ifa oracle that they had to move to the Ila-Odo site which is the location of the modern Ìlá Òràngún, where the "Òrèrè" staff was first stuck into the ground. Oral history of Òkè-Ìlá Òràngún kingdom also claims, that Òfínní, an Òràngún deposed from the Òràngún Àpàkíìmò;'s kingdom at Igbóhùn was the first Òràngún officially installed by the youth's faction after their exit from Ìlá-Yàra
Migrations Edit
Relocations Edit
Since the migration from Ìlá-Yàrà, the Òkè-Ìlá Òràngún kingdom had settled at various locations, the most notable being Igbohun (the original name and site of the city-state), Okiri, Iladun, Omi-Ọsun (along the Omi-Ọsun river, a source of the Osun River), and the present site (Oke-Ila), which oral history claims is partly superimposed on, and contiguous with, the original Igbohun site, and reputedly has twice been previously occupied and abandoned.
Refugee settlements Edit
The original population of the Òkè-Ìlá Òràngún kingdom has over the centuries been joined by waves of migrations from other parts of Yorubaland, as well as refugees of various conflicts in the near and distant parts of Igbominaland. An example of additions to the original population are the Ọba'lúmọ̀ of Ìsèdó group who were also of the earlier Òbà diaspora.
Oral history gives examples of historical refugees that were hosted by the Òkè-Ìlá Òràngún kingdom in separate quarters or wards, but have subsequently returned to their homelands, such as the Rore (or Irore), the Arandun and the Ora-Igbomina kingdoms.[1]
It is conceivable that the Òkè-Ìlá Òràngún kingdom itself had similarly been temporary guests as war-refugees of their neighbour-kingdoms, just like their sister-kingdom Ìlá Òràngún was for 15 years a refugee-kingdom at Omupo during the 19th century wars with the Ibadan empire, in which Oke-Ila and other Igbomina kingdoms were part of the "Ekiti Parapo" alliance with the Ijesha, fighting off the "tyranny" of Ibadan's "ajele" system of tribute-tax apportionment and collection.
Wars and slave raids Edit
Both he domestic/internal African Slave Trade and the "export" oriented Trans-Atlantic Slave Trade adversely impacted the Oke-Ila Orangun Kingdom. Although various Òkè-Ìlá Òràngún oral-historians claim (like most Yoruba cities and kingdom) never to have been vanquished or captured for enslavement, snippets of clan-histories and kingdom-histories reveal that the Òkè-Ìlá Òràngún kingdom was bothered for a significant part of its history by slave-raids and attacks from its neighbours.[1] During the reign of one of her kings, the Orangun himself was a "king-in-exile" and a "refugee" for 40 years in the Oro kingdom (now in Kwara State) - a complex of nine consolidated settlements several kilometres northwest of his Oke-Ila Orangun kingdom. The return of this Orangun to the Omi-Osun area near the devastated old capital, gave him the nickname "Ayunrobo" - one who went to Oro and made it back.
Immigrants profile Edit
The newer waves of migrations that stayed on in Òkè-Ìlá Òràngún can usually be identified from their traditional orature verses which usually make nostalgic references to their original homeland. Apart from the Isedo quarter/ward of Oke-Ila, the Iranyin quarter/ward is also an identifiable immigrant group that consolidated with the Oke-Ila Orangun kingdom. It is not yet ascertained if the Alapinni quarter of Oke-Ila Orangun are secondary immigrants from Oyo or direct immigrants from the then adjoining Nupe territories as were the Alapinni clan of the old Oyo Empire. The Aworo clan is said by oral-historians to be from Ekiti while orature citation of parts of the clan make references to Oyo as origin. The relationship of the Elemona clan to the Yoruba kingdom of Ilemona (west of Oke-Ila), is yet speculative until corroborated from their clan orature-verses. Similarly is the possible connection of the Obajoko title of the Iranyin clan to the Yoruba kingdom of Iranyin west of Oke-Ila.
Population and culture Edit
Òkè-Ìlá Òràngún has a population estimated (2005) to be 35,000 (suspected to be an under-estimation).
The people of Òkè-Ìlá Òràngún kingdom speak a distinctive dialect of the Yoruba language called Igbomina (or Ogbonna). The people are mostly agrarian but have a significant number of artisans, traders, hunters of wild game, school-teachers and other professionals.
Òkè-Ìlá Òràngún is famous for the energetic dancing and acrobatic skills of its Elewe, the region's primary Egungun, a dancing masquerade ensemble representing the ancestors during various traditional festivals. The Egungun Elewe is unique to the Igbomina Yoruba subgroup. There are other less popular but unique and peculiar Egungun in the kingdom.
Natural sites Edit
Òkè-Ìlá Òràngún is notable for the adventurous and breathtaking Ayikunugba Waterfalls (also spelt Ayikunnugba Waterfalls) situated in a cliffed gorge, and its associated caves with "mythical" underground passages. The Ayikunugba (or Ayikunnugba) Waterfalls is located southwest of the town, along the north trending ridge-and-gorge series of the Oke-Ila Ridge complex. Another tourist site is the Oke Lanfo Peak located southeast of Òkè-Ìlá Òràngún, from the top of which a panoramic view of the surrounding towns within 50 kilometers can be seen. The ridges and gorges consist of the geologically defined Oke-Ila Quartzites, a series of metamorphic rocks of Pan-African age ( about 550 million years old).n
Orangun, the Paramount King - from Nigerian independence to present day Edit
Orangun Samuel Adeyemi, Arojojoye III Edit
From Nigeria's independent take-off at the end of her colonial era under the British, Oba Samuel Adeyemi, Arojojoye reigned as Orangun, the Paramount King of Oke-Ila from 1969 until he "joined the ancestors" in November 2005. This ancient and historic Yoruba kingdom recorded several "firsts" during Orangun Adeyemi's reign, among which are the tarring of the link-road joining the city to the inter-state road at Asanlu junction, the inauguration of the premier community-sponsored secondary school -the Oke-Ila Grammar School (an alumnus of which rose to become in 2007 a full professor), the establishment of pipe-borne water supply, the electrification of the city, the designation of the city as capital of the new local government, and the construction of the local government headquarters in the city. Orangun Samuel Adeyemi led the kingdom of Oke-Ila Orangun into the third millennium before he joined his ancestors.
Orangun Adedokun Abolarin, Aroyinkeye I Edit
Soon after the turn of the millennium, the current Orangun of Oke-Ila Orangun in Ifedayo Local Government area of Osun State, Oba Adedokun Abolarin was installed on December 8, 2006. Oba Adedokun Abolarin is from the Obasolo Ruling House, one of the three ruling houses among which the title rotates in Oke-Ila Orangun.
The new Òràngún of Òkè-Ìlá, Oba Adedokun Abolarin is a highly educated professional, holding a law degree, after a master's degree in International Relations, following a bachelor's degree in Political Science, all from Obafemi Awolowo University (formerly University of Ife). Until his installation, the new Òràngún of Òkè-Ìlá, Oba Adedokun Abolarin, a professional lawyer licensed to practice law in the Supreme Court of Nigeria, was the principal partner of Dokun Abolarin & Co., a firm of Solicitors and Legal Consultants, which had served as Company Secretary to various corporations among whom are Tell Publications (Publishers of Tell Magazine), Pacific Holdings, Peachtree Communications Ltd, Sportsmark International and Springtime Development Foundation.
Oba Adedokun Abolarin is an academic authority on Nigerian government and politics having researched and written on the period from the 1914 amalgamation to recent times, in which he evaluated component elements of federal, regional/state, and local government administration, analyzed Nigerian foreign policy, political parties and pressure groups.
As is traditional among the Yoruba for a new king or monarch, Oba Adedokun Abolarin chose at his installation the “reign name” Aroyinkeye I, translating as “one who finds honey to tend the title”. Citizens of this ancient Igbomina-Yoruba kingdom across Nigeria, and especially Europe and the Americas often express their thrill and excitement at the prospect of the development which the well-educated king promises for the city and its satellite town
Historical quarter/ward kings (realm/township royalties), dynastic heads Edit
Immigrant dynasties Edit
Oke-Ila Orangun has a couple of historical minor kings (or royals) under the Orangun of Oke-Ila. These are kings of the wards/quarters (townships or sub-towns) of Oke-Ila that consolidated as immigrant communities in the last five centuries of Oke-Ila history, as early as at its foundation subsequent to the exodus from Ila-Yara. These Realm/Ward/Township Royalties retain varying degrees of royal privileges and perform their ancient royal traditions, which in Yoruba tradition is to be exercised in their clan's territory within the consolidated kingdom. However overriding royal power is retained over the entire kingdom by the Orangun who is paramount king over the entire kingdom.
The "Ward/Township King" of the Ìsèdó-Oke group is titled Ọba'lúmọ. The Ìsèdó-Oke group was the earliest (and possibly the largest single group) to join with the then Orangun Apakiimo to found his new kingdom (now called Oke-Ila) towards the end of the 15th century, about 1490 AD. The "Realm/Ward/Township royal" of the Iranyin group is titled "Obanla" but the position has not been filled in living memory. The role of the Obanla seems to have been taken up by (or given to) the Obajoko in the modern Royal Council of the Oke-Ila Orangun kingdom. The Iranyin group seem to be a more recent "consolidant" with Orangun's kingdom at Oke-Ila relative to the Isedo group.
The "Crowned Heads/Crownly Heads" Caucus & incumbents Edit
In the traditional royal council of Oke-Ila, both "ward/township kings" are constituted with other royal clans - the heads of the Orangun ruling houses, into the Oriade ("Crowned Heads/Crownly Heads") - a "royal heritage caucus" of the "senate" or superior royal council.
"Minor kings" (of ancient immigrant wards/quarters) Edit
The current Ọba'lúmọ̀ of Ìsèdó-Oke ward/township is His Royal Highness, Dr. Olúfẹ́mi Ọládàpọ̀ Babalọlá. Oral historians state that Iranyin ward/township also has a royal title called "Obanla" but the highest ranking title-holder from the Iranyin ward is the Obajoko of Iranyin ward/township. (The "Obanla" title also exists in Ila Orangun). It is not clear if any other clan in Oke-Ila has maintained substantial relics of royal privileges. It seems that such clans would presumably be represented in the "Arewa" senate, except if removed or proscribed for some reason in historical times (before the British colonial period). However, a few other clans have maintained symbolic noble privileges.
Orangun Dynasty - ruling house heads Edit
The heads of the Orangun ruling houses that are part of this "royal heritage caucus" of the "senate of ten" - (Arewa) are His Royal Highness, The Obasolo: Prince Adeoti Adesoji and His Royal Highness, The Elemoogun: Prince Adeyemi Olatunde.
d His Royal Highness, The Elemoogun: Prince Adeyemi Olatunde.
Educational & religious institutions Edit
Òkè-Ìlá Òràngún has several primary and secondary schools most of which are privately owned. The premier secondary institution is the Òkè-Ìlá Òràngún Grammar School. The first primary schools are the Seventh-day Adventist Day School situated at the foot of a peak on the west edge of the city, and the Baptist Day School situated at the foot of the mountain on which the old city is located.
The Seventh-day Adventist Church of Nigeria and the Baptist Church (Nigerian Baptist Convention) were the first churches to be established in the city. Both denominations now have multiple churches in the city. Other churches include the Church of Nigeria (Anglican Communion), the Apostolic Church, the Christ Apostolic Church, the Cherubim & Seraphim Church, the Aladura Church of the Lord, and many others. The city has a central masjid and other minor mosques where Muslims worship. The percentage of adherents of traditional religions is decreasing but there are worshipers of the major Yoruba traditional religions like Sango, Ogun, and Egungun.
Òkè-Ìlá Òràngún's town hall adjoins the palace of the Òràngún, the paramount king of the kingdom. It is named Apakiimo Town Hall, in honor of the last king of the unified kingdom who led the final exodus from Ila-Yara, capital city of the original unified kingdom that subsequently became the sister kingdoms of Òkè-Ìlá Òràngún and Ìlá Òràngún.
References Edit
^ a b Babalola, Olufemi Oladapo. “The Obaala Babalola Adekeye's History of Oke-Ila Orangun - Historical and Constitutional Development of The Ìgbómìnà-Yorùbá Kingdom of Oke-Ila Orangun from its Foundation to British Imperio-Colonialism”. Butubutu Publishers. Austin, Texas. August 1984.
Obalumo
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The Obalúmo is a royal personage, a traditional monarch amongst the Igbomina clan of the Yorubas of West Africa. The earliest manifestation of his title dates back to the 12th century at the latest, making him a ruler of relative significance in the intricate chiefly hierarchy of the tribe.
Prince Oba'lumo Edit
Ọbalúmọ̀ or Ọba'lúmọ̀ , (a contraction of Ọba Olúmọ̀), is the titular name of the founding king of the ancient Ìsèdó-Olúmọ̀ city-state, an ancient monarchy of the Igbomina-Yoruba. Translations of the title Ọba’lúmọ̀ as “The King" (Oba), "the Lord of Knowledge” (Olumo), or “King of the Lords of Knowledge” or “King and Lord of Knowledge”, all meaning wise king, suggests that this monarch, who is reputed in oral history to have been a veteran hunter and warrior, was also a highly skilled Babalawo (a diviner, healer and priest of the Ifá oracle). Ọba’lúmọ̀ was a prince of the ancient Ọ̀bà civilization in northeastern Yorubaland, and is one of the earliest founders of the ancient Yoruba kingdoms in southwestern Nigeria.
However, the reference to Ọba'lúmọ̀'s city state as Ìsèdó-Olúmọ̀ (or Isedo of Olúmọ̀ ), and the existence of an Olúmọ̀ royal clan in Oba-Igbomina (which is in the Isin Local Government Area of Kwara State, Nigeria) - one of the extant towns named Oba - suggests a different meaning and origin of the name and title of the Ọba'lúmọ̀ n'Ìsèdó. It seems that Ọba'lúmọ̀ founded a city-state dominated by people from the Olúmọ̀ clan of their Oba origin, and he therefore adopted the title (or was titled by his new subjects) Ọba'lúmọ̀ in his new kingdom - meaning "the king from the Olúmọ̀ clan". The other traditions of the name referring to the legendary knowledge of herbal remedies and the Ifá oracle seems to be a heritage that is shared with the entire Olúmọ̀ clan, and may not be peculiar to King Ọba'lúmọ̀.
An Excerpt From The Oral Records Of Ìsèdó-Olúmo Edit
Some oral history accounts ascribe a personal name of Tìímọ̀ (pronounced Tì-í-mọ̀) to the first king of Isedo. Other oral history accounts suggest that Tìímọ̀ was simply the reigning Ọba'lúmọ̀ at the time of contact with the migrating group of one of the two factions departing from Ila Yara, whose leader founded Ila Orangun adjacent to Ìsẹ̀dó, the kingdom where Tìímọ̀ was reigning as the then Ọba'lúmọ̀.
Our father the Ọba'lúmọ̀ Tìímọ̀ led one of the major migrations from ancient Ọ̀bà, perhaps as a result of the periodic conflicts with his people's Nupe neighbours to the north. It is due to our being of his blood that we call ourselves the Omo Ọba’lúmọ̀ n’Ìsẹ̀dó ("children of King Oba'lumo"), Ọmọ ọrọ̀ l’Ọbà ("children of the people of Oba") and Omo'ba Olúnlákin ti Ile Oba ("children of the great king Olùnlàkin of Obà"). These are our oriki as his descendants.
Dating the Ìsẹ̀dó-Olúmọ̀ City-State Edit
Oral history analyzed in the light of recent archaeological research results (and published works of oral historians, anthropologists and archaeologists of the Arizona State University, USA, and the University of Ibadan, Nigeria, of the Igbomina-Yoruba region's ancient and later settlements suggest that the Ìsèdọ́ City-State commonly known as Ìsẹ̀dó-Olúmọ̀ (i.e. the Olúmọ̀’s Ìsẹ̀dó) was established between the 10th and the 12th centuries by Ọ̀bà emigres (led by the said Ọba'lúmọ̀), who fled the internal wranglings within their former kingdom and/or the ongoing conflicts with the neighbouring Nupe to the north of it (It was presumably the same problem of constant fighting with the Nupe that caused the ancient Òwu kingdom, perhaps a contemporary of Ọ̀bà, to relocate further south from their original city-state in this region to establish a new settlement named Orile-Òwu, south of Ile-Ifẹ).
Relationship with Neighbouring City-States Edit
Records of ancient origin ascribe the role of land-grant authority to the Ọba'lúmọ̀, monarch of Ìsẹ̀dó. Some oral historians report that at the request of Oduduwa’s fourth son, named Fagbamila, nicknamed and later styled Ọ̀ràngún, the region’s king Ọba'lúmọ̀ gave land-grants to the later arriving Ọ̀ràngún immigrants at a location sufficiently distant from Ìsẹ̀dó’s location. Another, seemingly more reliable version of the oral history, indicates that the land-grant occurred a few centuries later, when the faction of the younger of two quarreling princes arrived from the Ìlá Yàrà realm in the vicinity of the Ọba'lúmọ̀'s Ìsẹ̀dó kingdom. This younger prince, Arutu Oluokun, founded Ila-Magbon. This new monarchy was forced to move within a short time to establish another settlement at Ìlá-Ogbogbo (or Odò-Ìlá) (meaning Ìlá of the lowlands) which is the settlement that became the modern Ìlá Ọ̀ràngún.
An annual celebration called the Ìmárúgbó (or Òkùnrìn) festival was instituted between the two city-states during which the King Òràngún leaves his palace with his chiefs to pay a day-long homage to the King Ọba'lúmọ in the Ọba'lúmọ̀'s palace. This is partly in symbolic tribute to Ọba'lúmọ̀'s land-grant and his precedence over the Òràgún in the region, and partly in appreciation of Ọba'lúmọ̀'s hosting of the Ọ̀ràngún's elderly mother, who could not continue with the immigrant party to their allocated land. The Ọ̀ràngún's mother subsequently died in the palace of the Ọba'lúmọ̀, and was buried at Ìsẹ̀dó, so the Ọ̀ràngún also visits her grave there.
The older Ọ̀ràngún monarch's faction, departing the Ìlá Yàrà realm, established a new settlement called Igbohun. After a few other re-settlements, the modern Òkè-Ìlá Ọ̀ràngún was founded near the original Igbohun. The Ọbaálá clan of Òkè-Ìlá Ọ̀ràngún, according to their histories which refer to their origin from Ìsẹ̀dó, is actually a segment of the Ìsẹ̀dó royalty which emigrated several centuries ago at the invitation and inducement of the Orangun Apakiimo to join him to found his new kingdom at Igbohun. At Òkè-Ìlá Ọ̀ràngún (as the kingdom was subsequently known), the Ìsẹ̀dó immigrants retained their royal title of Ọba'lúmọ̀ as agreed with Orangun Apakiimo, perhaps maintaining their separateness for some time until they subsequently "federated" or consolidated with the Òkè-Ìlá Ọ̀ràngún kingdom. Within the consolidated Òkè-Ìlá Ọ̀ràngún kingdom hierarchy, the Ọba'lúmọ̀ or Ìsẹ̀dó clan won rights to the additional high title of Ọbaálá (meaning "mighty king" or "senior king") in addition to their royal title of Ọba'lúmọ̀ remaining recognized. This is a significant recognition of the Ọba'lúmọ̀ clan since the Ọbaálá title is next in rank to the Ọ̀ràngún of Òkè-Ìlá (the paramount king of the consolidated city-state), and the holder of the Ọbaálá title automatically becomes high regent on the demise of any reigning Ọ̀ràngún of Òkè-Ìlá, reigning until the next Ọ̀ràngún is installed.
Current Status of Ìsẹ̀dó and Ọba'lúmọ̀'s Modern Role Edit
The Ọba'lúmọ̀'s original Ìsẹ̀dó City-State has been virtually engulfed by the modern Ìlá Ọ̀ràngún, but the clan has maintained the royal title of Ọba'lúmọ̀ in the traditional establishment. The modern Ọba'lúmọ̀ territory, which is now enclosed within Ìlá Òràngún, has about thirteen various sub-clans (or mega-family) compounds. The Ọba'lúmọ̀ clan at Ila, as with the branch of the clan in Òkè-Ìlá Ọ̀ràngún, has maintained traditions and festivals that go back about ten centuries to the founding of Ìsẹ̀dó, as well as to their original homeland at Ọ̀bà.
Oba'lumo in Consolidated Òkè-Ìlá Ọ̀ràngún Edit
In the consolidated Òkè-Ìlá Ọ̀ràngún state, the Ọba'lúmọ̀ title was contemporaneously established coincident with the creation of the new Oke-Ila state resulting from the split in the Ila Yara kingdom at the end of the 15th century. Due to the local crises engendered by the series of wars among the Yoruba in the 19th century, the Ìsẹ̀dó clan did not fill the Ọba'lúmọ̀ title for more than a century (since the last one reigned at their refugee-settlement at Omi Osun), before the current Obalumo was installed on January 17, 2003, at Oke-Ila. The clan's oral historians summarily attribute the long interregnum to a shortfall in the clan's male population (possibly due to the frequent wars and slave raids which necessitated the temporary relocation of the consolidated Oke-Ila kingdom to the Omi Osun) and the consequent dearth of suitable candidates. The clan's oral historians further indicate that there was a shortage of the required retinue of palace servants that were to be dedicated to fulfil the numerous royal restrictions, ritual observances, ritual avoidances, ceremonies and royal ceremonials of the holder of the Ọba'lúmọ̀ title, such as his daily-fresh drinking water (which is traditionally to be gotten at dawn by young women in virtual-nudity wearing only heavy beads around their waists), the ceremonial etiquette for the preparation and serving of the Oba’lúmò’s meals (in absolute silence), and various other ceremonial routines and rituals of the Ìsẹ̀dó royalty.
Accounting for the Oba'lumo Interregnum in Òkè-Ìlá Ọ̀ràngún Edit
However, there are other likely reasons for this long interregnum judging from oral historians accounts of events. One reason may be connected with the internal strife, dissension and conspiracies in the consolidated Òkè-Ìlá Ọ̀ràngún kingdom (possibly caused or exacerbated by the external pressures of military attacks and aggression from the Ibadan in the late 19th Century and neighbouring polities (of Ekiti), culminating in the alleged assassination at the war-front, of Páko, the clan's chosen Obaálá (and potential holder of the Ọba'lúmọ̀ royal title) by a treacherous faction of Òkè-Ìlá Ọ̀ràngún troops during the most recent relocation of the consolidated kingdom to Omi-Ọsun. Another reason is an effort to demonstrate allegiance to the paramount king, the Orangun, by focusing resources on rebuilding Orangun's palace and the kingdom at large, subsequent to the relocation back to Oke-Ila from Omi-Osun. In addition, the era of British Colonialism in Western Nigeria was accompanied by the British recognition of only one primary royalty in the cities across Yorubaland. The minor royalties have begun to be restored since Nigerian independence in 1960, especially in the Ijebu and Remo Divisions which arguably have been the most antagonistic to the earlier era of British trade and colonialism.
The Incumbent Oba'lumo in Òkè-Ìlá and Ìlá Edit
The current Ọba'lúmọ̀ of the Ìsẹ̀dó kingdom at Ìlá Ọ̀ràngún, (monarch of the Ìsẹ̀dó kingdom at its original site which is now almost completely enclosed within the modern Ìlá Òràngún), is His Royal Highness Oyèdèjì Àjídé, while the current Ọba'lúmọ̀ of the émigré Ìsẹ̀dó-Oke or Ìsẹ̀dó Ori Oke (Isedo of the mountain top) kingdom - monarch of the relocated segment of the original Ìsẹ̀dó kingdom - subsequently consolidated into Òkè-Ìlá Ọ̀ràngún, and also (especially in recent times) referred to as Ọba'lúmọ̀ of Òkè-Ìla since the consolidation, is His Royal Highness Dr. Olúfẹ́mi Ọládàpọ̀ Babalọlá.
The royal court of the Ìsẹ̀dó realm in Ìlá Òràngún consist of the Ọba'lúmo's 12 or 13 hereditary Ìsẹ̀dó chiefs under His Royal Highness, Oyèdèjì Àjídé, while the royal court of the Ìsẹ̀dó realm in Òkè-Ìlá Ọ̀ràngún consist of presumably a similar number of hereditary Ìsẹ̀dó chiefs under His Royal Highness, Dr. Olúfẹ́mi Ọládàpọ̀ Babalọlá (but only 3 or 4 of which titles are within historical memory of oral records).
Integrating the ancient with the modern Edit
In modern times, the monarchs of the Ìsẹ̀dó clans of the modern Òkè-Ìlá Ọ̀ràngún and Ìlá Ọ̀ràngún (the two extant Ọba'lúmọ̀ royal titles), work jointly with the two high kings, termed paramounts, the Ọ̀ràngún of Òkè-Ìlá and the Ọ̀ràngún of Ìlá, for the development and traditional governance of their various consolidated realms while maintaining, as much as practicable, their own individual royal traditions, customs and folk practices of their original kingdoms, both earlier at their Ọ̀bà homeland and later at Ìsẹ̀dó.
The Ọba'lúmọ̀ of Ìsẹ̀dó-Oke (Ìsẹ̀dó Realm in Òkè-Ìlá Ọ̀ràngún), His Royal Highness Dr. Olúfẹ́mi Ọládàpọ̀ Babalọlá has been especially active since 1984 (19 years before his 2003 installation) in documenting the detailed history of the ancient kingdoms of the Igbomina-Yoruba region, especially the ancient Oba civilization, the original Orangun's city state of Ila-Yara, and the subsequent city states of Oke-Ila, Ila and Isedo. His Royal Highness, Dr. Olúfẹ́mi Ọládàpọ̀ Babalọlá has also been active since 2004 in promoting tourism (heritage tourism/cultural tourism and geo-tourism), and planning tourist expeditions to the various heritage sites and physiographic features and cultural performances/traditional occupations of the Igbomina-Yoruba and other Yoruba areas. He has led various special tours to the various old sites, ruins and existing towns and historical places of Yorubaland, especially of the Igbomina-Yoruba region, verifying oral history and oral poetry of various clans and ancient kingdoms.
List of rulers of Ife
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Yoruba Ife bronze casting of a King, Nigeria c. 1300
Ife bronze casting of a King, dated around twelfth century
Drummers at Ooni's Palace
The Ooni of Ile-Ife (Ọọ̀ni of Ilè-Ifẹ̀) is the traditional ruler of Ile-Ife. This Nigerian town is seen as the cradle of the Yoruba people. The Ooni dynasties go back hundreds of years. Because the oral tradition was only recently transcribed, there are several detailed lists that contradict each other. Nevertheless, some key figures are common to all of them. All the Ooni are traced down to Oduduwa, who is seen as the ancestral father of all the Yoruba people. Ooni Oranmiyan, who is said to have lived between 1200 and 1300 A.D, became legendary[1] for his role in creating many new towns. One of his sons, Eweka, became the first Oba of Benin. Another son, Ajaka, became the first Alaafin of Oyo. Another, Osile, of Oke-Ona Egba. Ooni Lajamisan, another descendant of Oranmiyan is often said to have opened the modern Ife history. The four actual Ruling Houses[2] are named from Ooni Lafogido, Ooni Osinkola, Ooni Ogboru and Ooni Giesi. The first three were sons of Ooni Lajodogun, and the later a maternal grandson of Ogboru. The current Ooni is Adeyeye Enitan Ogunwusi Ojaja II (born October 17, 1974).
Various authors have various lists Edit
The primary sources for the history of the Yoruba are from oral tradition. Since there were not ceremonial recitations of the list of the Oonis (at burial or at crowning), there are in fact several oral traditions, that have generated an unusual number of different written transcriptions. In what follows, #nn is the index of the Ooni in the A list (see table, column LA).
Books and research papers Edit
Ojo Bada 1954[3] quotes 15 names for the Oduduwa to Lajamisan period.[4][5] See column 5.
Chief Fabunmi 1975 quotes 7 names for the same period.[4] See column 6. Chief Fabunmi is known for his Historical notes.[6]
Chief Fasogbon 1976 quotes 12 names for this period.[4] See column 7.
Chief Awosemo 1985 quotes 22 names from Oduduwa to Giesi.[4] See column 8.
Eluyemi 1986 quotes 41 names from Oduduwa to nowadays.[4] See column 9.
Sources for the 50 items A list
Awoyinfa, Dele, 1992 [7][8] pages 30–35.
Prince L. A. Adetunji 1999,[9] pages 70–77. The prince, from the Giesi family, was one of the contenders for the 2015 designation.[10] See column LA.
Sources for the 50 items B list
Ologundu 2008,[11][12] pages 58–59. Lists 48 names, that are the B list, except from Obalufon Alayemore (#5) and Aworokolokin (#12). Moreover, Osinkola (#18) is at #25 (strange place)
Araba Adedayo Ologundu was a native of Ile-Ife, Nigeria. See column Og.
Lawal 2000,[13] page 21 (nevertheless, this book is Google described as a 19 pages book !). See column LB.
Web sources Edit
Source 2015.[14]
Leadership.ng 2015.,[15] 2015. No references are given. One typo: Ademiluyi Ajagun (1930-19800).
Ooni Ojaja II web site,[16] 2016 quotes 51 names. Same as list B, differs only by the diacritics. No references are given. This list was already in use before 2015.
Influence on king making Edit
The filling of the stool of a deceased Ooni of Ife is not a simple local affair as it may seem but has national ramifications. Since Ife is regarded as the cradle of the Yoruba, this town has always been the leading religious center of the Yoruba people. But other roles are also involved.[17] Especially, the Ooni of Ife is often presented as the highest ranked Oba[2] or, even more, as the natural chairman of the Council of Yoruban Chiefs.[18] The rules to fill a vacant stool are the Chiefs Law Cap 25 Laws of Osun State (modified 2002).[19] And the Declaration made in 1980 by the traditional Chiefs under Section 4(2) of this Chief Law. In 1957, the former Declaration recognised four ruling houses and established the following order of rotation:
The Oshinkola House, Iremo (present) [as of 1957]
The Giesi House, More
The Ogboru House, Ilare
The Lafogido House, Okerewe
In 1977, references to locations in Ife were suppressed. And the January 1980 Declaration confirmed everything just before the death of Adesoji Aderemi.[19] These families are tagged in column desc, as sourced from Vanguard[20] for Lafog, Osink, Ogbor, Giesi. And Newz[21] for the rest. (Both sources don't give their own sources).
In 2015, it was the turn of the Giesi Family, as confirmed by the Ife kingmakers.[22] Nevertheless:
Olakunle Aderemi (leader of Osinkola) said that, despite having produced Adesoji Aderemi (1930-1980), Osinkola house deserved to produce the new King because the family produced the least number of the Ooni among the four ruling houses. Ife Chieftaincy Declaration of 1980 technically throws open the contest for filling the stool of Ooni, he added.[23]
The Lafogido house went to court, describing the Chieftaincy Declaration as unfair. Lafogido house had been constantly marginalized in chieftaincy reviews in Ife since 1957 they said. 14 Oonis have been enthroned from Lajodogun and only 8 from Lafogido ruling house they added.[24]
Adetowo Aderemi (of Osinkola) got even further, faulting the 1957 and 1980 Ife Traditional Council Declarations, describing them as a fraud. That they are against the customary law of succession of the Ife people, he said. He
Avoiding original research when consolidating the various lists Edit
Consolidation at the price of the diacritics Edit
The Yoruba language is written nowadays with an alphabet that uses many diacritic signs. But this alphabet was not strictly codified before being integrated as one of the components of the modern Pan-Nigerian alphabet (1981). Like for the McCune–Reischauer system for Korean, many authors of the West have used this alphabet with some laziness, omitting many of the diacritics for various reasons, or even ignoring all of them. But, while poor romanizations of Korean can be fixed by comparing with the hangul/hanja original text, this cannot be done with the Yoruba oral sources of the past. The romanizations of the proper nouns became dependent the pronunciation of a specific speaker and the skill of a specific transcriber, leading to large variations in spelling. Some examples are (diacritics removed):
Ojajii LB Eluyemi (x86)
Osangangan Obamakin Osanganga Obamakin Osanganga Obamakin
Odidimode Rogbeesin Odidimode Rogbesin
Gboonijio Gbodo-Nijio Gbodo-Nijio
Okanlajosin Okunlajosin -
Adegbalu Adegbolu Adegbolu
Luwoo Luwo (Female) Luwo (Female)
Ojelokunbirin Oje Lokunsinrin Ojee Lokunsinrin
Larunnka Larinka Larinka
Adegunle Adewela Adegunle Abeweela Abewela
Degbinsokun Degbin Kumbusu Degbinna-okun
Orarigba Orayigba Ojaja Orayigbi
Also note that, in the aggregated table, differences that clearly come only from pronunciation have been ignored.
Consolidation at the price of the obvious discrepancies Edit
Dele Awoyinfa (one of the list A sources) numbers again Obalufon Alayemore when he comes back after the death of Oranmiyan. And all the list becomes shifted. Since no one else proceeds that way (even not L. A. Adetunji), this has been shifted back (obtaining again what is listed in the LA column). To keep a track, the second reign of Obalufon Alayemore is tagged #4.5 in the LA column.
Usurper Lajuwa/Lajua/Lejua[27] is named but not numbered in the list A, but is taken into account in three other lists. Tagged as # 5.5.
Some sources are naming Osinkola the #47 Ooni, elected for two months in 1910. In any case, the identification is clear, while Osinkola is the Ruling House name. Replaced by Adekola.
Typographic issues Edit
Printing fixes everything, even the typographic issues.
The two printed quotations[4][5] of the printed Ojo Bada[3] have discrepancies: Otaataa=Otasasa, Arirereokewe=Arirekewe, Lajamusan=Lajamisan.
When Awosemo 1985 (quoted by Sina Ojuade[4]) says Giesi before Ogboruu, this is probably a typo. Indeed, all other sources are saying that Ogboruu #23 was the maternal grand father of Giesi #24.
The quotation of Ademakinwa[5] (p158) uses Kworokolokun: this is probably Aworokolokun.
In column x86, Lagunja is repeated. How to correct ?
Perhaps Ologundu 2008 ranging Osinkola #18 at place #25 is also a typo ?
Remaining discrepancies Edit
In list A, Lajamisan is ranked #11. This can be tracked to the 1973 Daily Sketch kinglist[5] (p158). This is strange since a list from start to Lajamisan should end by Lajamisan. Moving this one just before Otujabiojo #17 would synchronize the ordering of all the kinglists from Oduduwa to Lajamisan. This should be checked in detail.
While list A sources put both Aworokolokin and Ajuimuda Ekun before Lajamisan, most of the list B sources are saying that Aworokolokin, Ajuimuda and Ekun were three descendants of Lajodoogun. We can only underline the discrepancy. Moreover, Ologundu don't quote Aworokolokin at all in his lists. (green in the table).
The same occurs with the only woman that became Ooni. Most of the time, she is quoted as "Luwoo Gbagida" #18 and placed before Lajodogun #19. But also as "Luwo (Female)" and placed after Giesi #24. (green in the table).
Efon Ayioye #6 in Awoyinfa is quite surely the same person as "Ayioye" in Bada and Fasogbon. But they are not ranked the same by the sources relatively to Ajimuda Ekun #7. Perhaps this was the reason of the comment no matter how ripe the okra is, it cannot be older than itself.
9 names aren't part of list A or list B.
"At least, it can be said that the existence of numerous variants requires explanation, and an interpretation can be assessed according to how satisfactorily it accounts for their existence. The method might be described as one of reductio ad non absurdum." [28]
Aggregated list Edit
LB Og 86 85 76 75 54 LA date name desc (nwz) nickname [9] comments [9]
1 1 1 1 1 1 1 1 1 Odùduwà Founder Founder of the Yoruba country
2 2 2 1.2 Osańgangan Obamakin S Oduduwa See[5] for more details about the 16 Elders
3 3 3 1.4 Ogun 1Son Oduduwa metallurgist/warrior [5]
4 4 2 2 2 2 2 2 Ọbalùfọ̀n Ògbógbódirin S Oduduwa Elder son of Oduduwa. He lived and reigned for an unusually long period of time.
5 5 3 3 3 3 3 3 Ọbalùfọ̀n Aláyémọrẹ S Obalufon I Became the Ooni after his father’s death while Oranmiyan was on sojourn. Fled when Oranmiyan returned.
6 5 4 4 4 4 4 Ọ̀raǹmíyaǹ 9Son of Oduduwa Odede=title ? Said to have lived between 1200 and 1300 A.D. Eweka, the Oba of Benin and Ajaka, the Alaafin of Oyo were his sons.
4.5 4.5 Ọbalùfọ̀n Aláyémọrẹ Back to the throne after Oranmiyan’s death. Reigned at the same time as Dada, Alaafin of Oyo.
7 6 4.7 Ayétise S Oduduwa
5 5 5 5 Àwórókọ̀lọ̀kín
6 4 4 5.5 5.5 Lajuwa (usurper) Okoo olori-ko-yun-ajo (A king’s wife, called olorì is forbidden to travel) Head messenger. Said to have usurped the throne at the death of Aworokolokin.
6 7 6 6 Ẹ̀fọ̀n Ayíóyè Ogbolaajuree (no matter how ripe the okra is, it cannot be older than itself).
5 5 6 6 7 7 Ajímúda Ẹkùn
8 8 Láamórò Ògìján From Molodo compound, Ilode.
9 9 Ọ̀sẹgànderùkù (turns the forest into dust).
6 7 9.5 Otaran
8 10 10 Ọyẹ́ Okukuyewu Ilode
8 10 10.7 Lamoro
8 7 7 10 12 7 15 11 11 Lájẹ̀misìn S Aiyetise From Ilare. Descendant of Oranmiyan. Modern Ife history began with his reign which was unusually long.
7 9 11 12 12 Lárọ́ọ̀ká From Moore. Descendant of Ọ̀ranmiyan and Ancestor of Giẹsi. There is one common saying: Larooka built the town hall and Giẹsi constructed a support for it at the bottom.
13 13 Òwódò From Okerewe.
8 12 14 14 Arírere Ọ̀kínwẹ
9 15 15 Ọtaataa Ọtaataa-kiran From Owodo. Alade yokun-saayo-lorun.
9 10 13 16 16 Lápeléke Oro-wuye-oluku-eti
11 14 16.2 Oluwo
17 17 Otújàbíòjò (who scatters the market like rainfall)
9 18 18 Lúwo Gbàgìdá Ayare, Akọsulogbe From Owode compound, Okerewe. Descendant of Otaataa (#15). She was married to Chief Ọbalọran of Ilode and became the mother of Adekola Telu, the founder of Iwo town. Was the only woman Ooni. .
9 8 19 19 Lájódogun S Lajamisan From Igbodo, Okerewe. Descendant of Lajamisan.
20 20 Lafogun From Igbodo. Descendant of Lajodoogun.
10 9 8 11 21 21 Láfogído D_Lajodogun From Igbodo. Descendant of Lajodoogun. Prominent among his children were: (1) Otutu biosun ? (2) Okiti #26.6 (3) Olojo Agbele #30 (4) Adagba #36.4 (5) Wunmọnijẹ #41 (6) Lugbade #26.7 (7) Lumobi #24.2 (8) Yeyelueko, mother of Singbunsin Yanningan ?
11 10 21.01 Odidimọdẹ Rogbẹṣin D_Lajodogun
12 21.02 Àwórókọ̀lọ̀kín D_Lajodogun
13 11 21.03 Ẹkun D_Lajodogun
14 12 21.04 Ajímúdà D_Lajodogun
12 21.1 Luciro
15 13 10 13 21.2 Gboo ni jio D_Lajodogun
16 14 11 14 21.4 Okunlajosin D_Lajodogun
17 15 12 15 21.6 Adégbàlú D_Lajodogun
13 16 21.8 Odidi Egbesin
18 14 17 22 22 Ọ̀sińkọ́lá D_Lajodogun Descendant of Lajodoogun.
18 22.2 Lagbuja
19 22.3 Omoropo
15 22.4 Lagunja
19 16 19 21 23 23 Ògbórú D_Lajodogun Descendant of Lajodoogun. Ogboruu was deposed after reigning for 70 years. Six princes were appointed successively within a year and all died without completing the coronation. Finally, Ogboruu agreeded to bless Giesi, a son of his daughter Mọropo
20 17 20 22 24 24 Gíẹ̀sí D_Lajodogun Maternal grandson of Ogboruu
21 18 24.1 Luwo D Lafogido
22 19 24.2 Lúmobi D Lafogido
25 22 16 24.3 Lagunja D_Lajodogun
26 23 17 24.4 Larunka D_Lajodogun
27 24 18 20 24.6 Ademilu D_Lajodogun
25 24.8 Ọ̀sińkọ́lá
25 25 Adéjinlé Descendant of Owodo #13 and ancestor of Abeweela #42
26 26 Àróganganlàgbo From Akui.
24 21 21 26.3 Ojee lokun binrin D_Lajodogun
28 26 26.5 Ọmọgbogbo D_Lajodogun
30 28 24
Ẹfọ̀n-Alààyè
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Efon-Alaaye[1] is a town in the Ekiti State of southwestern Nigeria, inhabited by the Yoruba people. The population in 1983 was over 100,000. It belongs to Efon Local Government, one of the largest local governments in Ekiti State.
Efon-Alaaye
Location in Nigeria
Coordinates: 7°40′48″N 4°48′54″E
Country
Nigeria
State
Ekiti State
Demographics Edit
Efon Alaaye people are predominantly farmers, they grow cash crops like kolanuts, cocoa, palm tree, they are also known to be a major producers of yam, rice, cassava, maize and lots of fruits.
The people of Efon Alaaye are subject to their king the Alaaye of Efon assisted by the six high chiefs of six major districts called "the iwara mefa"
Efon Alaaye people are Christian and widely accepted Jesus Christ by the 1930 major revival that caused a revolution that left the town with several cathedrals. The major denominational groups are Catholics, Anglicans, Christ Apostolic Church, and very recently the Pentecostals are gaining grounds, including the Seventh-day Adventist Church which has been established to make its presence felt among these very religious people.
History Edit
Efon Alaaye dates back to 1200 A.D. In accordance with the historical facts, the founder and the first Alaaye (the title of Efon Alaaye Kings) of Efon Alaaye was Obalufon Alaayemore who was the third king or Ooni (title of Ile Ife kings) of Ile Ife, the cradle of Yoruba race. His father was the founder and father of the Yorubas and is known as Oduduwa or Odua. Obalufon Alaayemore installed his son Adudu Oranku to reign after him when he departed Efon Alaaye to go and ascend the throne in Ile Ife.
The founder of Efon Alaaye was about the only known king who reigned over two kingdoms with one of the kingdoms twice in his life time. He first ruled as the third Ooni of Ile- Ife having succeeded his father Obalufon Ogbogbodirin but vacated the throne on the advice of the Ile- Ife king makers for his uncle the Ife War Hero, ORANMIYAN who became the fourth Ooni of Ife. Obalufon Alayemore thereafter went and founded the kingdom of Efon Alaaye after vacating the Ile-Ife throne. He was called back to Ile- Ife by the king makers to become the fifth Ooni after the death of ORANMIYAN. He thereafter left the throne of Efon Alaaye to his son whose lineage reigns in Efon Alaaye till today.
There are three ruling houses in Efon Alaaye that normally produce the Oba/King rotation. The ruling houses and the order of rotation are: - Ogbenuote, Obologun and Asemojo respectively. The reigning king on the throne is His Royal Highness Oba (Dr.) Emmanuel Aladejare Agunsoye II; he is the 45th Alaaye of Efon Alaaye. He holds a PhD from Southampton and a former lecturer of the Obafemi Awolowo University. He comes from the Ogbenuote ruling house. And the kingmakers are the six high Chiefs who are heads of six Quarters into which the town is divided. The six kingmakers are:-
High Chief Obanla of Aaye Quarter
High Chief Obaloja of Obalu Quarter
High Chief Peteko of Isaja Quarter
High Chief Oisajigan of Ejigan Quarter
High Chief Alaayo of Emo Quarter
High Chief Ojubu of Ikagbe Quarter
Topography
Efon Alaaye is a town full of hills, it has a relatively rough terrain.
External links Edit
Efon-Alaiye at Encyclopædia Britannica
http://www.efonalaaye.com
References Edit
^ "Effon Alaiye". travelsradiate.com. Retrieved 2010-11-17.
aniel Aladesanmi II
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Daniel Akomolafe Anirare Aladesanmi II OBE CFR (1902 – 7 January 1983) was a Yoruban Oba who reigned as Ewi of Ado Ekiti in Nigeria from 1937 until 1983.
Daniel Aladesanmi II
Ewi of Ado Ekiti
Reign
18 June 1937 – 7 January 1983
Predecessor
Adewumi Agunsoye
Successor
Samuel Adeyemi George-Adelabu I
Born
Daniel Akomolafe Anirare Aladesanmi
1902
Nigeria
Died
7 January 1983
Ado Ekiti, Ekiti State
Nigeria
Spouse
Queen Awawu Omosuwaola[1]
Issue
Prince Adewale Aladesanmi
House
Aladesanmi
Father
Ajimudaoro Aladesanmi I
Mother
Olori Ifalete
Early life Edit
Aladesanmi was born in 1902 to Olori Ifalete and Oba Ajimudaoro Aladesanmi I, who had reigned as Ewi of Ado Ekiti between 1892 and 1910. He was an Ekiti, a subgroup of the Yoruba people. He attended Saint Andrews College in Oyo[2] from 1924 until 1928. While at Saint Andrews he was school prefect and president of the Ekiti Parapo Society. He worked as a higher grade officer for the railway in 1933.[2]
Reign Edit
Aladesanmi ascended the throne, becoming Ewi of Ado Ekiti, on 18 June 1937.[3] Ado Ekiti is an ancient city in Southwestern Nigeria and the seat of the Ekiti State.[4]
In 1940 residents of Ado Ekiti protested Aladesanmi's reign, but the colonial government refused to remove him.[5] The following year he set up an advisory board to supervise developmental projects in Ado Ekiti regarding construction, transportation, and city planning. He was appointed as President of Pelupelu in 1938.[2] In January 1950 he established a weaving center in Ado Ekiti for children "to use their hands and brains".[6] He was involved in the Constitutional Independence Conferences of 1948 and 1959 in London[2] and was a member of the Yoruba Council of Obas.[3]
Aladesanmi was appointed Deputy President of the Western House of Chiefs[2] on September 28, 1960 and was a member of the Commonwealth Parliamentary Association. He was also a Bencher of the Western House of Chiefs in the 1960s.[3]
In 1977 he published his memoir titled My Early Life: An Autobiography.[7][8]
During his reign Aladesanmi traced the history of migrant settlers in the Ekiti kingdom since the twelfth century and their connection to the Ilesun people.[9] He was appointed as an Officer of the Order of the British Empire by Elizabeth II at the 1962 New Year Honours. In 1978 he was the first to be decorated with the national honour of Commander of the Order of the Federal Republic by Olusegun Obasanjo. He was also appointed Chancellor of the University of Maiduguri[3] in December 1979, holding the office until his death.[10]
Death Edit
Aladesanmi died on January 7, 1983. He reigned as Ewi of Ado Ekiti until his death.[11]
Citations Edit
^ "Abejide Adewale Aladesanmi(1938-2017) - The Nation Nigeria". 15 February 2017.
^ a b c d e "Childhood memories: Oba Daniel Aladesanmi 11". 11 November 2017.
^ a b c d "Remembering Oba Daniel Aladesanmi II - The Nation Nigeria". 8 January 2014.
^ "Remembering Oba Daniel Aladesanmi II - The Nation". Latestnigeriannews.com. Retrieved 2018-09-25.
^ Lawal, Sadiku & Dopamu 2004, p. 266.
^ Alokan 2004, p. 155.
^ Harneit-Sievers, Axel (25 September 2018). "A Place in the World: New Local Historiographies from Africa and South Asia". BRILL – via Google Books.
^ [1][dead link]
^ Babatola, Jadesola (19 March 2017). "SETTLERS, CONQUERORS AND IMMIGRANTS IN THE EARLY OCCUPATION OF EKITILAND (1300-1950)" – via ResearchGate.
^ Onyechi 1989, p. 76.
^ Aladeojebi, Gbade (17 October 2016). "History of Yoruba Land". Partridge Africa – via Google Books.
References
References Edit
Alokan, Adeware (2004). The Origin, Growth & Development of Efon Alaaye Kingdom. Ile-Ife: Timade Ventures. ISBN 9789783456785.
Lawal, Nike; Sadiku, Matthew; Dopamu, Ade (2004). Understanding Yoruba Life and Culture. Trenton, New Jersey: Africa World Press. ISBN 9781592210251.
Onyechi, N. Nik (1989). Nigeria's book of firsts: a handbook on pioneer Nigerian citizens, institutions, and events. Owerri, Nigeria: Nigeriana Publications. ISBN 9789782839992.
dewale Aladesanmi
Language
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Abejide Adewale Aladesanmi (4 August 1938 - 21 January 2017) was a Nigerian banker, businessman, and Yoruba prince of the Ekiti people.
Adewale Aladesanmi
Omoba of Ado-Ekiti
Born
Abejide Adewale Aladesanmi
4 August 1938
Nigeria
Died
21 January 2017
Ado Ekiti, Ekiti State
Nigeria
Issue
Princess Adedoyin Aladesanmi[1]
House
Aladesanmi
Father
Oba Daniel Aladesanmi II
Mother
Oloori Awawu Omosuwaola
Early life Edit
Aladesanmi was born on 4 August 1938 in Nigeria.[2] His father was Oba Daniel Aladesanmi II, the ruler of Ado Ekiti from 1937 until 1983, and his mother was Oloori Awawu Omosuwaola.[3] His paternal grandfather was Oba Ajimudaoro Aladesanmi I.
Education and career Edit
He was educated at Osuntokun School and Christ School in Ado Ekiti.[4] He went to the United Kingdom for his college education, studying accounting and banking at the University of Newcastle upon Tyne.[3] He returned to Nigeria in 1967 after obtaining a combined honours degree in banking and accounting where he worked as an assistant general manager of credit and operation at the National Bank of Nigeria. Prior to his work at the National Bank he had worked at Lloyds Bank and Barclays in London. He retired from banking in 1989 and was appointed by the Nigerian Federal government to serve as a member of the Governing Council of the Federal Polytechnic and as the director of the Nigerian National Patroleum Corporation.[3]
Death Edit
Aladesanmi died on 21 January 2017.[2]
References Edit
^ "The Senator Ajibola and Princess Rose Osipitan Children's nuptial people are dying to read on this blog + Groom's Dad is a 4th term Senator and Bride's mum an oil baroness …How Sweet Sensation joined them together". www.asabeafrika.com.
^ a b "Prince-Adewale Aladesanmi (August 4, 1938 - January 21, 2017) - Online Memorial Website". prince-adewale-aladesanmi.last-memories.com.
^ a b c "Abejide Adewale Aladesanmi(1938-2017) - The Nation Nigeria". 15 February 2017.
^ "Adieu Prince Adewale Aladesanmi - The Nation Nigeria". 23 February 2017.
Ajimudaoro Aladesanmi I
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Ajimudaoro Aladesanmi I was a Yoruban Oba who reigned as Ewi of Ado Ekiti in Nigeria from 1886 until 1910.[1] He was the father of Daniel Aladesanmi II.[2]
Ajimudaoro Aladesanmi I
Ewi of Ado Ekiti
Reign
1886– 1910
Predecessor
Ali Atewogboye
Successor
Adewumi Agunsoye
Born
Nigeria
Spouse
Olori Ifalete
Issue
Daniel Aladesanmi II
House
Aladesanmi
References Edit
^ "HISTORY MONDAY: The Interesting History And Source Of The Brave EKITI People; Learn More About Their Personal Culture And Way Of Living(PICS) - TIN Magazine". 25 January 2016.
^ "Remembering Oba Daniel Aladesanmi II - The Nation Nigeria". 8 J
Rufus Adeyemo Adejugbe Aladesanmi III CON (born 1945) is a Yoruban Oba and the current Ewi of Ado Ekiti.[2]
Rufus Aladesanmi III
Ewi of Ado Ekiti
Reign
1990 - present
Predecessor
Samuel Adeyemi George-Adelabu I
Born
Rufus Adeyemo Adejugbe Aladesanmi
1945[1]
Nigeria
House
Aladesanmi
Reign Edit
Aladesanmi succeeded Adelabu I as the Ewi of Ado Ekiti in 1990.[3]
He serves as the chancellor of Abubakar Tafawa Balewa University and was formerly the chancellor at the University of Jos.[4][5]
In 2000 Aladesanmi was made a Commander of the Order of the Niger.[6]
In 2018 Aladesanmi offered aid and support for Ayo Fayose, the Governor of Ekiti, after 400 members of the Government House were detained by police in a period of political turmoil.[7] While laying the foundation of a new hall in Aladesanmi's official palace, Ibrahim Dankwambo, the Governor of Gombe State, also voiced support for Fayose and referred to him as the "symbol" of the People's Democratic Party.[8] Aladesanmi and Fayose both spoke about the importance of peace and the rights of the people of Ado Ekiti in choosing their political leaders.[9]
References
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