DOCSLIB.ORG

Oral Historical Traditions and Political Integration in Ijebu

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Oral Historical Traditions and Political Integration in Ijebu ORAL HISTORICAL TRADITIONS AND POLITICAL INTEGRATION IN IJEBU TUNOE OOUWOl3l UNIVERSITY OF LAGOS I The Ijebu are a subgroup of the Yoruba of southwestern Nigeria. In precolonial times they established a single kingdom under the Awujale (the titular head) whose seat of government was the town of Ijebu-Ode. Structurally, the kingdom was composed of geographical divisions, each of which was identified by a name. Some of them were characterized by close socioeconomic and political ties effected through the joint control of a political association, the Pampa society, which coordinated commercial, communal, and military activities in the area.' Three such divisions form the focus of this paper: Ijebu- Igbo, Imusin, and Ago-Iwoye. The British colonial administration engendered a process of politi- cal integration in these three areas as they were each brought under a single ruler; the purpose of this paper is to highlight how Ijebu oral historical traditions were employed to give support to this integrative process., but first, an identification of the areas concerned. II The Ijebu-Igbo area is composed principally of five distinct settle- ments or towns: Okesopin, Ojowo, Atikori, Oke-Agbo, and Japara. Okesopin is accorded primacy as the oldest of the settlements. The term Ijebu-Igbo (forest) is an allusion to the forested nature of this area of Ijebu. The Imusin area, made up of about fifty very small settlements, is subdivided into two geographical groups: the northern group, called 'For the Pampa society and the political structure of the Ijebu kingdom in general see O.T. Oduwobi, "A Historical Study of Administrative and Political Developments in Ijebu, 1892-1960," (Ph.D., University of Lagos, 1995),29-41. History in Africa 27 (2000), 249-259. i" · 250 Tundc Odmoobi Ikatun, and the southern group or Ikasi. The term Imusin means the area of the akee apple ilmu. place or area; Isin: akee apple). The name Iwoye was used for a collection of seven towns which before the nineteenth century occupied the north-central area of Ijebu. As a result of Ijebu and Egba military clashes in the 1830s, the Iwoye were forced to shift their location by about ten kilometers southeastwards, where they established seven new settlements. The new location was called Ago Meleki (i.e., Meleki's camp) after the name of the figure who led the emigrants to the site, but it was changed to Ago-Iwoye in 1946.2 The seven constituent towns of Ago- Iwoye are Ibipe (considered the leading settlement), Isa muro, Idode, Odosinusi, Igan, Imosu, and Irnere. III At the commencement of colonial rule in Ijebu, Ijebu-Igbo, Irnusin, and Ago-Iwoye were, for administrative convenience, turned into po- litical units, as each was brought under a head, designated baale. In Ijebu-Igbo the ruler of Okesopin, a non-hereditary position, was ap- pointed the ex-officio baale of Ijebu-Igbo beca use of the primacy tra- ditionally accorded Okesopin as the earliest inhabited settlement in the area. In Imusin appointment to the post of baale alternated be- tween the two subdivisions of the lltatun and the Ikasi, while in Ago- Iwoye the office rotated among the rulers of the constituent towns of the area. The post of baale was therefore essentially non-hereditary in character. For, while the baale of Irnusin and Ago-Iwoye were ap- pointed on a rotational basis, the ruler of Okesopin, the ex-officio baale of Ijebu-Igbo, was a non-hereditary officeholder. The conversion into political units, through the policy of establish- ing a centralized headship for the erstwhile territorial groups, became gradually reinforced through a process of transforming the central agency into the status of the more prestigious and respected heredi- tary crowned head or oba.' By the end of the 1920s, local agitation for the resuscitation of defunct hereditary titles for the headships of the three areas under consideration in this paper had begun. These were the Orimolusi for Ijebu-Igbo, the Oloko for Imusin, and the Ebumau/e for Ago-Iwoye. A crucial role was played in this process of political integration by the rising educated elite, who viewed such unity as a better means of advancing territorial group interest under the colonial dispensation. They therefore formed associations to champion the cause of their re- "Ir was also usually abbreviarcd as Ago (camp), rhe rerm mostly used in colonial records. This cpjice was filled jrom among the town's senior titleholders. "The obn is rraditionally superior in rank ro the baale. -40 '. Oral Traditions and Political Integration in ljcbu 251 spective areas. These were the Ijebu-Igbo Patriotic Society, Ago Pro- gressive Union, and the Ijebu-Imusin Progress Society, formed respec- tively in 1922, 1926, and 1932. Through these associations, members of the educated elite were involved in the agitation for the resuscita- tion of hereditary titles for paramount headship in their respective ar- eas. As one of their number later reminisced: After the advent of the British, certain significance and prominence were accorded to crowned chiefs and villages and towns under them, with the result that many areas formerly having no crowned chiefs did all things possible to get crowns.' The principal medium for the establishment or advancement of claims was oral historical traditions. But as A.I Asiwaju has observed (much on the same lines as the preceding quotation): In the era of European rule, particularly British rule, when govern- ment often based most of its decisions over local claims upon the evi- dence of traditional history, a good proportion of the data presented tended to be manipulated deliberately. The Indirect Rule policy com- mitted the British to giving high regard to African customs and tradi- tions, which were unwritten. At the same time, British rule acceler- ated the establishment of a market-oriented economy and accentu- ated the rate at which customary positions, particularly political of- fices, were being monetized. It is for this reason that the era of British Indirect Rule in Yorubaland, as elsewhere in Africa, has generally proved over-productive of political myths and legends about which the historian must be careful.' It is on this note of warning that, in the next section, an attempt is made to examine the authenticity of oral historical traditions em- ployed to support the movement for the resuscitation of defunct titles. IV Of the three titles in question, two-the Orimolusi and Oloko-have variants of the same tradition. The two versions, which deal with early Ijebu history, will be highlighted and examined alongside other relevant ones in chronological order. The Ebumau/e, the third title, will then be discussed. In 1906 a British colonial officer at Ijebu-Ode, citing "Native tra- dition" on the arrival in Ijebu from Ile-Ife of Obanta, the legendary founder of the Ijebu kingdom, stated: 4D.A. Odurayo, An Introspection into the History of Ije[JII-III1/1sin (Iicbu-Irnusin, 1978),16. 'A.I. Asiwajlf,'''Political Motivation and Oral Historical Traditions in Africa: The Case of Yoruba CrownSlf1900-1960," Africa}6(1976), 114. 252 Tuudc Cduioobi The town of Ijebu-Ode is said to have been founded by 3 brothers who came from lIe-lfe and from two of them the town takes its name, Ajebu and Olode." The third founder-ancestor named Osi, was described as the ruler but was forced to abdicate in favour of Obanta ... said to be the eldest son of the Oni of lfe.? The local historian D.O Epega, writing in 1919, also reported this tradition, but added that the displaced Osi (rendered in the alterna- tive form, Osin) sought to immortalize his name. This he did by utter- ing on imprecation to the effect that peace would elude the reign of any future successor to the throne who failed to be conferred with au- thority in his name. It thus became the practice to salute a newly- elected Awujale with chants of "owa Osi," (Osi's authority) at coro- nation.. x Another version of the tradition is contained in the historical ac- count of the origins of Ijebu-Igbo and the Orimolusi title published in 1927.9 Osi, according to this story, had two sons. The elder of the two, Onayelu, was a hunter who operated in the area which subse- quently became known as Ijebu-Igbo. While in the forest one day, Onayelu received news of his father's death. As the heir apparent, he hastened home, only to discover that his junior brother-whose name is unstated in the account-had seized the throne. Disappointed at be- ing thus wrongly deprived of his rights, he accused the usurper thus: lu/o (iran oye si mi (literally, "you have denied me of my title"). Thereafter Onayelu's brother was nicknamed Of iran, (abbreviated from Onayelu's statement) to signify his act of usurpation. J() Onayelu, the story continues, was persuaded by the chiefs to re- turn to his hunting forest and establish a permanent settlement over which he would be the ruler. For this purpose, he was given a share of the royal regalia. Onayelu resigned himself to his fate with the follow- ing statement: Ori ni 0 mo enti yio ni asiki (one would come into "National Archives, Ibadan (NAI) IjeProf. 912, Letter Book, 1904-1908, W. Stanley Hem," A Report on the District of Ijebu-Ode for the New Civil Service List," 1 October 1906. 7Ibid. "D.O. Epega , lure Itan Ijebu ati muon IlII tniran (A History of Ijebu and Some Other Towns) (2d cd.: Lagos, 1934), 11. I have not been able to lay hands 011 the 1919 edi- tion. 'J.A.B. Osinyemi, S.A.Banjo, and 1.0.
Load more

Recommended publications
  • P E E L C H R Is T Ian It Y , Is L a M , an D O R Isa R E Lig Io N
    PEEL | CHRISTIANITY, ISLAM, AND ORISA RELIGION Luminos is the open access monograph publishing program from UC Press. Luminos provides a framework for preserving and rein- vigorating monograph publishing for the future and increases the reach and visibility of important scholarly work. Titles published in the UC Press Luminos model are published with the same high standards for selection, peer review, production, and marketing as those in our traditional program. www.luminosoa.org Christianity, Islam, and Orisa Religion THE ANTHROPOLOGY OF CHRISTIANITY Edited by Joel Robbins 1. Christian Moderns: Freedom and Fetish in the Mission Encounter, by Webb Keane 2. A Problem of Presence: Beyond Scripture in an African Church, by Matthew Engelke 3. Reason to Believe: Cultural Agency in Latin American Evangelicalism, by David Smilde 4. Chanting Down the New Jerusalem: Calypso, Christianity, and Capitalism in the Caribbean, by Francio Guadeloupe 5. In God’s Image: The Metaculture of Fijian Christianity, by Matt Tomlinson 6. Converting Words: Maya in the Age of the Cross, by William F. Hanks 7. City of God: Christian Citizenship in Postwar Guatemala, by Kevin O’Neill 8. Death in a Church of Life: Moral Passion during Botswana’s Time of AIDS, by Frederick Klaits 9. Eastern Christians in Anthropological Perspective, edited by Chris Hann and Hermann Goltz 10. Studying Global Pentecostalism: Theories and Methods, by Allan Anderson, Michael Bergunder, Andre Droogers, and Cornelis van der Laan 11. Holy Hustlers, Schism, and Prophecy: Apostolic Reformation in Botswana, by Richard Werbner 12. Moral Ambition: Mobilization and Social Outreach in Evangelical Megachurches, by Omri Elisha 13. Spirits of Protestantism: Medicine, Healing, and Liberal Christianity, by Pamela E.
    [Show full text]
  • The Meaning of Yoruba Aso Olona Is Far from Water Tight
    University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Textile Society of America Symposium Proceedings Textile Society of America 1996 THE MEANING OF YORUBA ASO OLONA IS FAR FROM WATER TIGHT Lisa Aronson Skidmore College Follow this and additional works at: https://digitalcommons.unl.edu/tsaconf Aronson, Lisa, "THE MEANING OF YORUBA ASO OLONA IS FAR FROM WATER TIGHT" (1996). Textile Society of America Symposium Proceedings. 872. https://digitalcommons.unl.edu/tsaconf/872 This Article is brought to you for free and open access by the Textile Society of America at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Textile Society of America Symposium Proceedings by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. THE MEANING OF YORUBA ASO OLONA IS FAR FROM WATER TIGHT LISA ARONSON Department of Art and Art History Skidmore College Saratoga Springs, NY 12203 While researching the ritual meaning of cloth among the Eastern Ijo of the Niger Delta, I examined the contents of a number of family owned trunks in which were stored old and much valued cloths traded from elsewhere in Africa, Europe, and India. One type of cloth which I frequently found in these collections was this one (See Fig. 1) made up of three, or sometimes four, woven strips that are sewn along the salvage and decorated with supplemental weft-float design. The Eastern Ijo regard this cloth as a valuable heirloom for its trade value and for the fact that its designs evoke spiritual powers associated with the sea .. The Eastern Ijo refer to this particular cloth as ikaki or tortoise, a water spirit (owu) known in Ijo lore for his combination of trickery and wisdom.
    [Show full text]
  • Analysis of Heavy Metals in Vegetables Sold in Ijebu-Igbo, Ijebu North Local Government, Ogun State, Nigeria
    International Journal of Scientific & Engineering Research, Volume 6, Issue 11, November-2015 130 ISSN 2229-5518 Analysis of Heavy Metals in Vegetables Sold in Ijebu-Igbo, Ijebu North Local Government, Ogun State, Nigeria *ABIMBOLA ‘WUNMI. A1, AKINDELE SHERIFAT. T2, JOKOTAGBA OLORUNTOBI. A2, AGBOLADE OLUFEMI .M1, AND SAM-WOBO SAMMY.O3 1Plant science and Applied Zoology Department, Olabisi Onabanjo University, Ago-Iwoye, Ogun State. 2Science Laboratory Technology Department, Abraham Adesanya Polytechnic, Ijebu-Igbo, Ogun State. 3 Department of Biological Sciences, Federal University of Agriculture, Abeokuta, Nigeria Abstract - A preliminary market study was conducted to assess the level of certain heavy metal in selected vegetable sold in Obada market and Atikori market, harvested from three farm-lands located in Ayesan, Dagbolu and Osunbodepo in Ijebu North Local Area Government. The vegetables were bitter-leaf (Vernonia amygdalina), fluted pumpkin (Talfaria occidentalis), water-leaf (Talinum triangulare), and jute mallow (Corchorus olitorius). The samples were analysed for heavy metals (Cr, Mn, Ni, Co, Cu, Cd, Zn, Pb, and Fe) using Atomic Absorption Spectrophotometer (AAS, Perkin Elmer model 2130), in accordance with AOAC. The result obtained showed, Jute Mallow had highest value of Zinc with 111.23 and lowest value of Co with 3.50; fluted Pumpkin had highest value of Mn with 45.50 and lowest value in CO with 1.75; Water Leaf had Zn with highest value 186.75 and Cd has the lowest; Bitter Leaf had Zn with 90.50 and Cd with 1.50. Keywords - Farm, Heavy Metals, Site, spectrophotometer, Vegetables —————————— —————————— INTRODUCTION vegetables contamination with heavy metals Heavy metal contamination of vegetables cannot derives from factors such as the application of be under-estimated as these foodstuffs are fertilizers, sewage sludge or irrigation with important componentsIJSER of human diet.
    [Show full text]
  • In the Nineteenth Century Yorubaland Was Characterized by Revolutionary Political and Economic Changes
    Ethnic Identity and Nineteenth-Century Yoruba Warfare Olatunji Ojo (York University, Toronto) In the nineteenth century Yorubaland was characterized by revolutionary political and economic changes. These changes stemmed from a series of constitutional and other socio-economic disruptions, initially in Oyo and later in other districts. The weakening of Oyo’s central administration after 1800, exacerbated by the spread of Islam and the expansion of legitimate trade generated rapid political changes, the most important of which was the century-long Yoruba wars.1 Yoruba warfare has attracted substantial scholarship. Some writers attribute the wars to attempts by various states to fill the vacuum created by the fall of Oyo. To this group, the wars were fallouts of state formation processes in Africa.2 The other school or the Anthony Hopkins/Economic school links the wars to global economic movements, especially those associated with falling revenue from trade in slaves, and later palm oil.3 This paper, while bridging the two schools identifies a third issue: identity crisis. Peoples and communities occupied different strata within the social system. People were also classified based on ethnicity, class, age and even gender. Each of these identities or a combination of two or more dominated the course of the nineteenth century Yoruba history. Therefore, whether with warfare, slavery, religious observations, and property ownership, there were issues over who were the combatants? Who could be enslaved or not and who could be killed at religious functions? The ways in which people identified themselves, and how others identified them were at stake in discussions about political control, religious rituals, property relation and how people fought against the status quo.
    [Show full text]
  • Working Papers in African Studies No. 269
    Working Papers in African Studies No. 269 A History of Christianity in Nigeria: A Bibliography of Secondary Literature D. Dmitri Hurlbut Working Papers in African Studies African Studies Center Pardee School of Global Studies Boston University 2017 The opinions expressed in this publication are those of the author and do not necessarily reflect the views of Boston University or the African Studies Center. Series Editor: Michael DiBlasi Production Manager: Sandra McCann African Studies Center Frederick S. Pardee School of Global Studies Boston University 232 Bay State Road Boston, MA 02215 Tel: 617-353-7306 Fax: 617-353-4975 E-mail: [email protected] Web: www.bu.edu/africa/publications © 2017, by the author ii Working Papers in African Studies No. 269 (2017) The History of Christianity in Nigeria: A Bibliography of Secondary Literature* By D. Dmitri Hurlbut Introduction As long as scholars have been writing about the history of Nigeria, they have been writing about Christianity. After more than sixty years, however, it is time to take stock of this vast body of literature, and get a sense of where we have been and where we are going. It is my hope that the compilation of this relatively comprehensive bibliography, and a brief discussion of some of the gaps that need to be filled in the literature, will inspire scholars to take their historical research in exciting and novel directions. Based on a reading of this bibliography, I would like to suggest that future research into the history of Christianity in Nigeria should be directed in three broad directions. First, historians need to focus more research on the development of mainline mission churches following independence, because the historiography remains skewed in favor of independent churches.
    [Show full text]
  • DOCTOR of PHILOSOPHY of the UNIVERSITY of IBADAN
    WOMEN EDUCATION AND SOCIAL CHANGE IN ONDO, SOUTHWESTERN NIGERIA, 1875-2008. BY TITILAYO TILEWOLA NWAOKORO B.A (HONS), M.A (HISTORY), P.G.D.E MATRIC NO: 129473 A THESIS IN THE DEPARTMENT OF HISTORY, SUBMITTED TO THE FACULTY OF ARTS IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY Of the UNIVERSITY OF IBADAN APRIL, 2013 i CERTIFICATION I certify that this work was carried out by Mrs. Titilayo Tilewola Nwaokoro in the Department of History, University of Ibadan. ………………………………………………………… Supervisor: S. Ademola Ajayi. B.A (Hons), M.A, P.G.D.E, Ph. D (History) Department of History, University of Ibadan, Nigeria. ii DEDICATION To God Almighty To My darling husband Ikechukwu Nwaokoro who is the hub of my pursuit of post-graduate studies To My dear children iii ACKNOWLEDGEMENTS First and foremost, my eternal gratitude goes to God Almighty, the maker of Heaven and Earth, the giver and preserver of life, for the enablement to embark on this study. I am very grateful to my Supervisor, Dr. S. Ademola Ajayi, for seeing me through every stage of the study, with prompt attention, guidance and encouragement. My deep appreciation also goes to Dr. Victor Osaro Edo, for the keen interest he has in the progress of my work, from start to finish. I also appreciate all the encouragement from Dr. Rasheed Olaniyi, Prof. Bayo Lawal, Prof. Yinka Otuyemi, Dr. Paul Ugboajah, Dr. Biola Salami, Dr. Ebika Ovia, Mrs. Grace Ngubo, Mrs. Olabisi Igi-Ododo, Mr. W.F. Griffin, Mr Sola Adesote, Mrs. R.O. Onayinka, Mrs.
    [Show full text]
  • Agulu Road, Adazi Ani, Anambra State. ANAMBRA 2 AB Microfinance Bank Limited National No
    LICENSED MICROFINANCE BANKS (MFBs) IN NIGERIA AS AT SEPTEMBER 30, 2018 S/N Name Category Address State Description 1 AACB Microfinance Bank Limited State Nnewi/ Agulu Road, Adazi Ani, Anambra State. ANAMBRA 2 AB Microfinance Bank Limited National No. 9 Oba Akran Avenue, Ikeja Lagos State. LAGOS 3 ABC Microfinance Bank Limited Unit Mission Road, Okada, Edo State EDO 4 Abestone Microfinance Bank Ltd Unit Commerce House, Beside Government House, Oke Igbein, Abeokuta, Ogun State OGUN 5 Abia State University Microfinance Bank Limited Unit Uturu, Isuikwuato LGA, Abia State ABIA 6 Abigi Microfinance Bank Limited Unit 28, Moborode Odofin Street, Ijebu Waterside, Ogun State OGUN 7 Above Only Microfinance Bank Ltd Unit Benson Idahosa University Campus, Ugbor GRA, Benin EDO Abubakar Tafawa Balewa University Microfinance Bank 8 Limited Unit Abubakar Tafawa Balewa University (ATBU), Yelwa Road, Bauchi BAUCHI 9 Abucoop Microfinance Bank Limited State Plot 251, Millenium Builder's Plaza, Hebert Macaulay Way, Central Business District, Garki, Abuja ABUJA 10 Accion Microfinance Bank Limited National 4th Floor, Elizade Plaza, 322A, Ikorodu Road, Beside LASU Mini Campus, Anthony, Lagos LAGOS 11 ACE Microfinance Bank Limited Unit 3, Daniel Aliyu Street, Kwali, Abuja ABUJA 12 Achina Microfinance Bank Limited Unit Achina Aguata LGA, Anambra State ANAMBRA 13 Active Point Microfinance Bank Limited State 18A Nkemba Street, Uyo, Akwa Ibom State AKWA IBOM 14 Ada Microfinance Bank Limited Unit Agwada Town, Kokona Local Govt. Area, Nasarawa State NASSARAWA 15 Adazi-Enu
    [Show full text]
  • Local Government and the Challenges of Community Development in Lagos State, Nigeria (1999 – 2012)
    LOCAL GOVERNMENT AND THE CHALLENGES OF COMMUNITY DEVELOPMENT IN LAGOS STATE, NIGERIA (1999 – 2012) BY AWOSIKA, FELIX OLANREWAJU MATRIC NO: 989008284 B.Sc. (Hons); M.Sc. OAU Ile-Ife BEING A THESIS SUBMITTED TO THE SCHOOL OF POST GRADUATE STUDIES, UNIVERSITY OF LAGOS IN FULFILLMENT OF THE REQUIREMENTS FOR THE AWARD OF DOCTOR OF PHILOSOPHY (Ph.D) IN POLITICAL SCIENCE. APRIL, 2014 CERTIFICATION We certify that this research was carried out by Awosika, Felix Olanrewaju under our supervision. DR. DERIN OLOGBENLA PROF. CHUKS MADUABUM Associate Professor Adjunct Professor Department of Political Science Department of Political Science University of Lagos University of Lagos ii DEDICATION I dedicate this work to the Glory of God, The Father, God The Son, and God The Holy Spirit. Also with tears rolling down my cheeks, to the memory of the one who valued education so much that he toiled and died in the process of bequeathing this invaluable legacy to his children, I mean my irreplaceable, unforgettable, highly treasured, ever loved and, loving father, Pa Zacchaeus Babalola Awosika. I know some day; we shall meet again at the feet of Jesus to part no more. iii ACKNOWLEDGEMENTS I appreciate my parents late Pa Zacchaeus Babalola Awosika and my aged mother mama Deborah Oluwafunbi Awosika for their sacrifices to give me the foundation of a good education. I would like to gratefully and sincerely thank my supervisor, Dr.Derin Kofoworola Ologbenla for his guidance, understanding, patience, and most importantly, his friendship since my doctoral studentship. His mentorship was paramount in providing a well rounded experience consistent with my long-term career goals.
    [Show full text]
  • 2320-5407 Int. J. Adv. Res. 4(8), 2197-2204
    ISSN: 2320-5407 Int. J. Adv. Res. 4(8), 2197-2204 Journal Homepage: - www.journalijar.com Article DOI: Article DOI: 10.21474/IJAR01/1707 DOI URL: http://dx.doi.org/10.21474/IJAR01/1707 RESEARCH ARTICLE IMPACT OF TEXTILE FRILLS ON THE EQUESTRIAN THRILLS AT OJUDE OBA FESTIVAL. Margaret Olugbemisola Areo (Ph.D). Department of Fine and Applied Arts, Ladoke Akintola University of Technology, P.M.B 4000, Ogbomoso, Oyo State. Nigeria. …………………………………………………………………………………………………….... Manuscript Info Abstract ……………………. ……………………………………………………………… Manuscript History Equestrian figures are an integral part of Ojude – Oba festival which is celebrated annually in Ijebu – Ode, Southwestern Nigeria, in Received: 12 July 2016 commemoration of the introduction of Islam into the town. The horses Final Accepted: 19 August 2016 which are colourfully decorated with textile materials to the level of Published: September 2016 art lend excitement to the festival, as the riders display their Key words:- equestrian prowess in a parade to the delight of onlookers at the Textiles, Equestrian display, Ojude – festival. While many are enthralled by the kaleidoscope of colours and Oba. the entertaining display, the impact of textiles in bringing this to the fore is downplayed, and lost to the onlookers and as a result has up to now not been given a scholastic study. This study, a descriptive appraisal of Ojude - Oba festival, through personal participatory observation, consultation of few available literature materials, oral interviews and pictorial imagery, brings to the fore the role of textiles in the colourful display of equestrian figures at Ojude – Oba. Copy Right, IJAR, 2016,. All rights reserved. …………………………………………………………………………………………………….... Introduction:- Ojude – Oba festival is celebrated annually in Ijebu – Ode in Southwestern Nigeria two days after the muslim Eid el - Kabir.
    [Show full text]
  • Trade Across Frontiers: an Overview of Internation- Al Trade Before the Advent of Modern Economic Sys- Tem in Nigeria
    Historia Actual Online, 35 (3), 2014: 53-60 ISSN: 1696-2060 TRADE ACROSS FRONTIERS: AN OVERVIEW OF INTERNATION- AL TRADE BEFORE THE ADVENT OF MODERN ECONOMIC SYS- TEM IN NIGERIA Aboyade Sunday Ariyo Department of History & Strategic Studies, University of Lagos, Nigeria. Email: [email protected] Recibido: 04 Mayo 2013 / Revisado: 05 Noviembre 2013 / Aceptado: 30 Junio 2014 / Publicado: 15 Octubre 2014 Resumen: El área ahora designada Nigeria tiene tiers with neighbours and distant lands long be- una larga historia de las comunidades de co- fore the arrival of the Europeans and the intro- mercio a través de las fronteras con las tierras duction of modern international trading system. vecinas y distantes mucho antes de la llegada de The various polities that emerged and con- los europeos y la introducción de los modernos trolled different parts of the area participated sistema de comercio internacional. Las diversas effectively and benefited from long distance organizaciones políticas que surgieron y que trade, which afforded them the opportunity to controlan diferentes partes de la zona participa- exchange their abundance for what they lacked ron y se beneficiaron de manera efectiva del but which was available elsewhere whether far comercio de larga distancia, lo que les dio la or near. With reference to the nature of the Ni- oportunidad de intercambiar sus excedentes gerian environment, regional specialisation, ex- por lo que les faltaba, pero que estaba disponi- ternal trade relations and the capacity of the ble en otros lugares, lejos o cerca. Con referen- traditional economy, this paper examines inter- cia a la naturaleza del medio ambiente de Nige- national trade in pre-colonial Nigeria and its ria, la especialización regional, las relaciones de impact on the economy.
    [Show full text]
  • Ifa Divination and Its Significance Among the People of Ijebu-Ode in South-Western Nigeria
    KIU Journal of Social Sciences KIU Journal of Social Sciences Copyright©2021 Kampala International University ISSN: 2413-9580; 7(1): 121- 127 Ifa Divination and its Significance among the People of Ijebu-Ode in South-Western Nigeria OLUWATOSIN ADEOTI AKINTAN, ADEFUNKE ADETIMEHIN Olabisi Onabanjo University, Ago-Iwoye, Nigeria Abstract. From time immemorial, divination has agrees with a Yoruba adage that says, Bi oni ti ri, Ola been a functional art used by many people, especially ko ri bee, lomu Babalawo se n difa oroorun. That is, the Yoruba people as a means of enquiring into past, “since each day has its peculiar problems, the Ifa present and future circumstances. Ifa divination Priest has to divine daily.” This adage shows that among the Yoruba comes in various forms like, divination can be done daily in order to prevent Erindinlogun (which involves the casting of sixteen unforeseen circumstances or to solve existing cowries), Agbigba (which employs a set of separate problems. The Yoruba which include the Ijebu-Ode strings with four markers each), Obi-dida (kolanut people believe in predestination and this makes them casting), Omi-wiwo (water gazing), Owo-wiwo curious about what the future holds. According to (palmistry), Awo-wiwo (mirror gazing) and Iyanrin- Alofe (2005), Ori (head) determines what someone tite and Ifa-dida (divination with sixteen palm nuts). becomes in life. Ori which is the bearer of human This paper used anthropological approach in its destiny is the third part of human beings, others being investigation. Ifa divination is significant among the the Ara (body) and Emi (life-force) (Oduwole, 2018).
    [Show full text]
  • The Slave Ship Manuelita and the Story of a Yoruba
    O tráfico de escravos africanos: Dossiê Novos horizontes Abstract: In 1833, a Cuban slave ship, the Manuelita, which The Slave Ship embarked over 500 slaves in Lagos was seized and condem- ned by the Anglo-Spanish slave court. After the personal details of the Africans ‘liberated’ from the ship had been Manuelita collected by court officials some of them were transported aboard the same ship to Trinidad as indentured workers and the Story and apprentices. Drawing on materials from the African Origins Database this paper investigates who these Africans of a Yoruba were, where they came from, and what their stories highli- ght about slaving operations in the Lagos hinterland and Community, the Americas in the age of abolition. 1833-1834 Keywords: slave trade, Cuba, Yoruba. O Navio Negreiro Manuelita e a Estória de Uma Comunidade Iorubá, 1833-1834 Olatunji Ojo [1] Resumo: Em 1833, um navio negreiro cubano, o Manuelita, que embarcou mais de 500 escravos em Lagos, foi captu- rado e condenado pela corte de comissão mista anglo-es- panhola. Após a informação pessoal dos africanos “liber- tados: do navio foi coletada pelos oficiais da corte, alguns deles foram transportados no mesmo navio para Trinidad como aprendizes e trabalhadores compulsórios por tempo determinado. Baseando-se em informações do banco da dados Origens Africanas, este artigo buscar examinar quem eram esses africanos, de onde eles vieram, e o que a estória deles traz à luz sobre as operações escravistas no interior de Lagos e nas América durante o período da abolição. Palavras-chave: tráfico de escravos, Cuba, Iorubá. Article received on 28 February 2017 and approved for publication on 03 March 2017.
    [Show full text]