INTERMEDIATE YORUBA

The Yoruba (native name Yoruba) is a large ethno-linguistic group or ethnic nation in West Africa. The Yoruba constitute approximately 35% of Nigeria’s total population and number upwards of 46 million individuals throughout the region of West Africa. They share borders with the Nupe and Borgu peoples in the northwest, the Esan and Edo to the southwest, the Igala and the other related groups to the northeast, and the Egun, Fon, and other Gbe-speaking people in the southwest. While the majority of the Yoruba lived in every state of Nigeria, there are also substantial indigenous Yoruba communities in the conquered Yoruba Republics of Benin and Togo, as well as diaspora. For example, there are Yoruba communities in Sierra Leone, Brazil, Cuba, Puerto Rico, and Trinidad, USA, and Canada, and major European countries like Britain, France, and Germany. The Yoruba are the main ethnic group in the states of Ekiti, Lagos, Ogun, Ondo, Osun, and Oyo; they also constitute a sizable portion of Kwara and Kogi states as well as republic of Benin. Total Population…………………………. Approx. 46 Million Regions with Significant Populations……. Nigeria, Benin, Togo, Cuba, Brazil, USA, Britain Language………………………………….. Yoruba Religion…………………………………… Christianity, Islam, Indegeneous Traditional Religions Related Ethnic Groups…………………… Nago, Itsekiri, Igala Yoruba Origin Mythology The mythology of the origin of the Yoruba, who refer to themselves as “Omo O’odua” (Children of Oduduwa), revolves around the mythological figure of Oduduwa or Odudua. The meaning of the name may be translated “the Spiritual One” (“O/Ohun”) who created the Knowledge (“odu”) of Character (“iwa”). Courlander (1973) documented two variations of the myth of how Oduduwa became the legendary progenitor of the Yoruba. Cosmogonic Origin Mythology The Yorubas believe that “Orisa’nla” (The Great Divinity) also known as Obatala was the arch-divinity chosen by Oludumare, the supreme deity, to create solid land out of the primordial water that constituted the earth and populating the land with human beings. Obatala descended from heaven on a chain, carrying a small snail shell full of earth, palm kernel and a five-toed chicken. He was to empty the content of snail shell on the water after placing some pieces of iron on it, and then to place the chicken on the earth to spread it over the primordial water (oral tradition) as recorded by (Courlander, 1973). According to the first variant of the cosmogonist myth, Obatala completed this task to the satisfaction of Olodumare and he was the given the task of making the physical body of human beings after which Olodumare would give them the breath of life. He also completed this task and this is why he has the title “Obarisa” Oba= King, Orisa=Deities-Oba Orisa=King of Deities. The other variant of the cosmogonic myth does not credit Obatala with the completion of the task. According to oral tradition, while it conceded he was given the task, it claims that he got drunk before he got to the earth and was thus unable to do the job. Olodumare got worried when he did not return on time and sent Oduduwa to investigate. When Oduduwa found Obatala in a drunken state, he took over the task and completed it. The spot on which he landed and which he redeemed from water to become land is called Ile-Ife and is considered the sacred and spiritual home of the Yoruba. Olodumare later forgave Obatala and gave him the responsibility of molding the physical bodies of human beings making of land is a symbolic reference to the founding of the Yoruba kingdoms; and this is why Oduduwa is credited with that achievement. Recently, historians have attributed this cosmological mythology to a pre-existing civilization at Ile-Ife which was invaded by militant immigrants from the east, led by a king named Oduduwa. Oduduwa and his group had been persecuted on the basis of religious differences and forced out of their homeland. They came to Ile-Ife where they subjugated the preexisting Ugbo inhabitants (often erroneously rendered Igbo but unrelated to the present Igbo people of Eastern Nigeria), under the leadership of Oreluere (Obatala). After Oduduwa Upon the death of Oduduwa, there was a dispersal of his children from Ile-Ife to found other kingdom (Owu, Ketu, Benin, Da, Sade, Popo, and Oyo). Each made a mark in the subsequent urbanization and consolidation of Yoruba confederacy of kingdoms, which each kingdom tracing its origin to Ile-Ife. Smith, R.S. (1969) Pre-colonial Social Organization Though monarchies were fairly common throughout the Yoruba-speaking region, they were not the only approach to government and social organization. The numerous Egba communities, found in the areas below Oyo’s Savannah region, were a notable example. According to Smith (1969), these independent polities often elected an Oba, though real politica, legislative, and judicial powers resided with the Ogboni, a council of notable elders. When citizens of more than 150 Egba and Owu communities migrated to the fortified city-state of Abeokuta during the internecine wars of the 19th century, each quarter retained its own Ogboni council of civilian leaders, along with an Olorogun, or council of military leaders, and in some cses its own elected Obas or Baales. These indepependent councils then elected their most capable members to join a federal civilian and military council that represented the city as a whole. Commander Frederich Forbes, a representative of the British crown writing an account of his visit to the city in an 1853 edition of the Church Military Intelligencer, described Abeokuta as having “four presidents,” and the system of government as having “840 principle rulers or ‘House of Lords,’ 2800 secondary chiefs or ‘House of Commons,” 140 principle military ones and 280 secondary ones. “He described Abeokuta and its system of government as “the most extraordinary republic in the world.” Smith, (1969)