Yoruba People

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Yoruba people ( Yoruba: Ìran Yorùbá, literally: dates to the second half of the 19th century. It is due to Yoruba lineage, also known as Àwon omo Yorùbá, lit- the influence of Samuel Ajayi Crowther, the first Angli- erally: Children of Yoruba, or simply as Yoruba) are an can bishop in Nigeria. Crowther was himself a Yoruba ethnic group of Southwestern and North Central Nigeria and compiled the first Yoruba dictionary as well as intro- as well as Southern and Central Benin, together known as ducing a standard for Yoruba orthography.[25][26] The al- Yorubaland. The Yoruba constitute over 40 million peo- ternative name Akú, apparently an exonym derived from ple in total. The majority of this population is from Nige- the first words of Yoruba greetings (such as Ẹ kú àárọ? ria and make up 21% of its population, according to the “good morning”, Ẹ kú alẹ? “good evening”) has survived CIA World Factbook,[1] making them one of the largest in certain parts of their diaspora as a self-descriptive, es- ethnic groups in Africa. The majority of the Yoruba pecially in Sierra Leone[24][27][28] speak the Yoruba language, which is tonal, and is the Niger-Congo language with the largest number of native speakers.[9] The Yoruba share borders with the Bariba to the northwest in Benin; the Nupe to the north, and the Ebira to the northeast in central Nigeria. To the east are the Edo, Ẹsan, and the Afemai groups in mid-western Nigeria. Adjacent the Ebira and Edo groups are the related Igala people found in the northeast to the left bank of the Niger river. To the southwest are the Gbe speaking Mahi, Egun, Fon and Ewe who border Yoruba communities in Benin and Togo. To the southeast are Itsekiri who live in the north-west end of the Niger delta. They are ancestrally Map of the Yoruba Cultural Area of West Africa., showing some related to the Yoruba but chose to maintain a distinct cul- settlements. tural identity. Significant Yoruba populations in other West African countries can be found in Ghana,[10][11][12] Ivory Coast,[13] Liberia and Sierra Leone.[14] 2 Language The Yoruba diaspora consists of two main groupings; one of them includes relatively recent migrants, the ma- Main article: Yoruba language jority of which moved to the United Kingdom and the United States after major economic and political changes The Yoruba culture was originally an oral tradition, and in the 1960s to 1980s; the other is a much older pop- the majority of Yoruba people are native speakers of the ulation dating back to the Atlantic slave trade. This Yoruba language. The number of speakers is roughly esti- older group has communities in such countries as Cuba, mated at about 30 million in 2010.[29] Yoruba is classified [15] Dominican Republic, Saint Lucia, Jamaica, Brazil, within the Edekiri languages, which together with the iso- [16] [17][18][19][20][21][22][23] Grenada, Trinidad and Tobago, late Igala, form the Yoruboid group of languages within among others. the Volta-Niger branch of the Niger-Congo family. Igala and Yoruba have important historical and cultural rela- tionships. The languages of the two ethnic groups bear 1 Etymology such a close resemblance that researchers such as Forde (1951) and Westermann and Bryan (1952) regarded Igala As an ethnic description, the word “Yoruba” was first as a dialect of Yoruba. recorded in reference to the Oyo Empire in a treatise writ- The Yoruboid languages are assumed to have developed ten by the 16th-century Songhai scholar Ahmed Baba. out of an undifferentiated Volta-Niger group by the 1st It was popularized by Hausa usage[24] and ethnography millennium BCE. There are three major dialect areas: written in Arabic and Ajami during the 19th century, in Northwest, Central, and Southeast.[30] As the North-West origin referring to the Oyo exclusively. The extension of Yoruba dialects show more linguistic innovation, com- the term to all speakers of dialects related to the language bined with the fact that Southeast and Central Yoruba ar- of the Oyo (in modern terminology North-West Yoruba) eas generally have older settlements, suggests a later date

1 2 3 HISTORY

of immigration for Northwest Yoruba.[31] The area where high walls and gates. Yoruba cities have always been North-West Yoruba (NWY) is spoken corresponds to the among the most populous in Africa. Archaeological find- historical Oyo Empire. South-East Yoruba (SEY) was ings indicate that Òyó-Ilé or Katunga, capital of the probably associated with the expansion of the Benin Em- Yoruba empire of Oyo (fl. between the 11th and 19th pire after c. 1450.[32] Central Yoruba forms a transitional centuries CE), had a population of over 100,000 people area in that the lexicon has much in common with NWY, (the largest single population of any African settlement at whereas it shares many ethnographical features with SEY. that time in history). For a long time also, Ibadan, one of Literary Yoruba, the standard variety taught in schools the major Yoruba cities, was the largest city in the whole of Sub Saharan Africa. Today, Lagos (Yorùbá: Èkó), an- and spoken by newsreaders on the radio, has its origin in the Yoruba grammar compiled in the 1850s by Bishop other major Yoruba city, with a population of over twenty million, remains the largest on the African continent.[36] Samuel Ajayi Crowther, who himself was a creole from Sierra Leone. Though for a large part based on the Oyo Archaeologically, the settlement of Ile-Ife showed fea- and Ibadan dialects, it incorporates several features from tures of urbanism in the 12th–14th century era. In the other dialects.[33] period around 1300 CE the artists at Ile-Ife developed a refined and naturalistic sculptural tradition in terracotta, stone and copper alloy - copper, brass, and bronze many 3 History of which appear to have been created under the patron- age of King Obalufon II, the man who today is identified as the Yoruba patron deity of brass casting, weav- Main article: History of the Yoruba people ing and regalia.[37] The dynasty of kings at Ile-Ife, which Further information: Ife is regarded by the Yoruba as the place of origin of hu- Further information: Yoruba religion man civilization, remains intact to this day. The urban As of the 7th century BCE the African peoples who lived phase of Ile-Ife before the rise of Oyo, c. 1100–1600, a significant peak of political centralization in the 12th century)[38][39] is commonly described as a “golden age” of Ile-Ife. The oba or ruler of Ile-Ife is referred to as the Ooni of Ife.[40][41]

3.1 Oyo and Ile-Ife

Ife continues to be seen as the "Spiritual Homeland" of the Yoruba. The city was surpassed by the Oyo Em- pire[42] as the dominant Yoruba military and political power in the 17th century.[43] The Oyo Empire under its oba, known as the Alaafin of Oyo, was active in the African slave trade during the 18th century. The Yoruba often demanded slaves as a form Some Yoruba cities of the Middle Ages of tribute of subject populations, who in turn sometimes made war on other peoples to capture the required slaves. in Yorubaland were not initially known as the Yoruba, Part of the slaves sold by the Oyo Empire entered the although they shared a common ethnicity and language Atlantic slave trade.[44][45] group. By the 8th century, a powerful Yoruba kingdom Most of the city states were controlled by Obas (or royal already existed in Ile-Ife, one of the earliest in Africa. sovereigns with various individual titles) and councils The historical Yoruba develop in situ, out of earlier made up of Oloyes, recognised leaders of royal, noble Mesolithic Volta-Niger populations, by the 1st millen- and, often, even common descent, who joined them in nium BCE. Oral history recorded under the Oyo Empire ruling over the kingdoms through a series of guilds and derives the Yoruba as an ethnic group from the popula- cults. Different states saw differing ratios of power be- tion of the older kingdom of Ile-Ife. The Yoruba were the tween the kingships and the chiefs’ councils. Some, such dominant cultural force in southern Nigeria as far back as as Oyo, had powerful, autocratic monarchs with almost the 11th century.[34] total control, while in others such as the Ijebu city-states, The Yoruba are among the most urbanized people in the senatorial councils held more influence and the power of the ruler or Ọba, referred to as the Awujale of Ijebu- Africa. For centuries before the arrival of the British [41] colonial administration most Yoruba already lived in well land, was more limited. structured urban centers organized around powerful city- Yoruba settlements are often described as primar- states (Ìlú) centered around the residence of the Oba.[35] ily one or more of the main social groupings called In ancient times, most of these cities were fortresses, with “generations":[46] 4.1 Government 3

Oyo Empire and surrounding states.

4.1 Government

Monarchies were a common form of government in Yorubaland, but they were not the only approach to government and social organization. The numerous Ijebu city-states to the west of Oyo and the Ẹgba communities, found in the forests below Ọyọ's savanna region, were notable exceptions. These independent polities often elected an Ọba, though real political, legislative, and judicial powers resided with the Ogboni, a council of notable elders. The notion of the divine king was so important to the Yoruba, however, that it has been part of their organization in its various forms from their antiquity to the contemporary era. During the internecine wars of the 19th century, the Ijebu forced citizens of more than 150 Ẹgba and Owu communities to migrate to the fortiﬁed city of Abeokuta. Each quarter retained its own Ogboni council of civilian lead- Brass head from Ife, 12th century ers, along with an Olorogun, or council of military leaders, and in some cases its own elected Obas or Baales. These independent councils elected their most capable members to join a federal civilian and military council • The “ﬁrst generation” includes towns and cities that represented the city as a whole. Commander Fred- known as original capitals of founding Yoruba king- erick Forbes, a representative of the British Crown writ- doms or states. ing an account of his visit to the city in the Church Mili- tary Intelligencer (1853),[47] described Abẹokuta as hav- • The “second generation” consists of settlements cre- ing “four presidents”, and the system of government as ated by conquest. having “840 principal rulers or 'House of Lords,' 2800 secondary chiefs or 'House of Commons,' 140 principal military ones and 280 secondary ones.”[48] He described • The “third generation” consists of villages and mu- Abẹokuta and its system of government as “the most ex- nicipalities that emerged following the internecine traordinary republic in the world.”[48] wars of the 19th century.

4.2 Leadership

4 Pre-colonial government of Gerontocratic leadership councils that guarded against Yoruba society the monopolization of power by a monarch were a trait of the Ẹgba, according to the eminent Ọyọ historian Rev- erend Samuel Johnson. Such councils were also well- Main article: Yorubaland developed among the northern Okun groups, the eastern See also: Oyo Empire § Political Structure Ekiti, and other groups falling under the Yoruba ethnic umbrella. In Ọyọ, the most centralized of the precolonial 4 5 SOCIETY AND CULTURE

kingdoms, the Alaafin consulted on all political decisions lic, with distinguished soldiers wielding political power with the prime elector or president of the House of Lords through their election by popular acclaim and the respect (the Basọrun) and the rest of the council of leading nobles of their peers. Similar practices were adopted by the known as the Ọyọ Mesi. Ijẹsa and other groups, which saw a corresponding rise Traditionally kingship and chieftainship were not deter- in the social influence of military adventurers and suc- mined by simple primogeniture, as in most monarchic cessful entrepreneurs. The Ìgbómìnà were renowned for systems of government. An electoral college of lineage their agricultural and hunting prowess, as well as their heads was and still is usually charged with selecting a woodcarving, leather art, and the famous Elewe masquerade. member of one of the royal families from any given realm, and the selection is then confirmed by an Ifá orac- ular request. The Ọbas live in palaces that are usually in 4.4 Groups, organizations and leagues in the center of the town. Opposite the king’s palace is the Ọja Ọba, or the king’s market. These markets form an Yorubaland inherent part of Yoruba life. Traditionally their traders Occupational guilds, social clubs, secret or initiatory so- are well organized, have various guilds, officers, and an cieties, and religious units, commonly known as Ẹgbẹ in elected speaker. They also often have at least one Iyaloja, Yoruba, included the Parakoyi (or league of traders) and or Lady of the Market,[49][50] who is expected to repre- Ẹgbẹ Ọdẹ (hunter’s guild), and maintained an important sent their interests in the aristocratic council of oloyes at role in commerce, social control, and vocational educa- the palace. tion in Yoruba polities. There are also examples of other peer organizations in the region.[54][55][56][57] When the 4.3 City-states Ẹgba resisted the imperial domination of the Ọyọ Em- pire, a figure named Lisabi is credited with either creating or reviving a covert traditional organization named Ẹgbẹ Aro. This group, originally a farmers’ union, was con- verted to a network of secret militias throughout the Ẹgba forests, and each lodge plotted and successfully managed to overthrow Ọyọ's Ajeles (appointed administrators) in the late 18th century. Similarly, covert military resistance leagues like the Ekiti Parapọ and the Ogidi alliance were organized during the 19th century wars by often-decentralized communities of the Ekiti, Ijẹsa, Ìgbómìnà and Okun Yoruba in order to resist various imperial expansionist plans of Ibadan, Nupe, and the Sokoto Caliphate.

Traditional torque currency made from copper alloy was a form of collar money (mondua) used in the Yoruba country, 17th cen- 5 Society and culture tury. Brooklyn Museum 1997[51] Main article: Yoruba culture The monarchy of any city-state was usually limited to a number of royal lineages.[52] A family could be ex- cluded from kingship and chieftaincy if any family mem- In the city-states and many of their neighbors, a reserved ber, servant, or slave belonging to the family committed way of life remains, with the school of thought of their a crime, such as theft, fraud, murder or rape. In other people serving as a major inﬂuence in West Africa and city-states, the monarchy was open to the election of any elsewhere. free-born male citizen. In Ilesa, Ondo, Akure and other Today, most contemporary Yoruba are Christians and Yoruba communities, there were several, but compara- Muslims. Be that as it may, many of the principles of tively rare, traditions of female Ọbas. The kings were the traditional faith of their ancestors are either know- traditionally almost always polygamous and often mar- ingly or unknowingly upheld by a signiﬁcant proportion ried royal family members from other domains, thereby of the populations of Nigeria, Benin and Togo. creating useful alliances with other rulers.[53] Ibadan, a city-state and proto-empire founded in the 18th century by a polyglot group of refugees, soldiers, and itinerant 5.1 Religion and mythology traders from Ọyọ and the other Yoruba sub-groups largely dispensed with the concept of monarchism, preferring Main article: Yoruba religion to elect both military and civil councils from a pool of Further information: Yoruba medicine eminent citizens. The city became a military repub- 5.1 Religion and mythology 5

The Yoruba faith, variously known as Aborisha, Orisha- tory), Shango or Jakuta (God of thunder, lightning, ﬁre Ifa or simply (and erroneously) Ifa, is commonly seen as and justice who manifests as a king always wielding a one of the principal components of the African traditional double-edged axe which conveys his Ashe or divine au- religions. thority & power), Esu/Eshu elegbara (The trickster and Orisa'nla, also known as Ọbatala,[58] was the arch-divinity sole messenger to the pantheon, who conveys the wish chosen by Olodumare, the Supreme God, to create solid of men to the gods. He understands every language / land out of the primordial water that then constituted the tongue spoken by humankind, and is also the guardian earth and populating the land with human beings.[59] of the crossroads, Oríta méta in Yoruba). Eshu has two avatar forms which are manifestations of his dual nature- positive and negative energies; Eshu Laroye, a teacher 5.1.1 Traditional Yoruba religion instructor and leader, and Eshu Ebita, jesty, deceitful, suggestive and cunning,[62] Orunmila, The god of Inﬁnite The Yorùbá religion comprises the traditional religious Knowledge, divination, wisdom and fortune-telling, who and spiritual concepts and practices of the Yoruba reveals the past, solution to problems in the present, and people.[60] Its homeland is in Southwestern Nigeria and the future, consulted through the Ifa divination system by the adjoining parts of Benin and Togo, a region that has oracles called Babalawos. come to be known as Yorubaland. Yorùbá religion is formed of diverse traditions and has no single founder.[61] Yoruba religious beliefs are part of itan, the total complex of songs, histories, stories and other cultural concepts which make up the Yorùbá society.[61]

An Iroke or Irofa (Ìròkè Ifá) is the divination tapper of the Yoruba. It is long, slender and often slightly curved. Used in combination with the Opon Ifa or divination board. Tradition- ally made from Ivory, but also brass & wood.[63] Cockerel on Osun chalice. In the Yoruba creation story, Olodumare the supreme God sent Obatala to earth to create mankind. One of the things he took with him was a rooster, which Olorun is one of the manifestations / avatars of the spread soil over the earth by using its clawed feet Supreme God of the Yoruba pantheon, the owner of the heavens, and is associated with the Sun known as Oòrùn One of the most common Yoruba traditional religious in the Yoruba language. The other two avatar forms of concepts has been the concept of Orisha. Orisha (also the supreme God are; Olodumare, the supreme creator spelled Orisa or Orixa) are various godly forms, that re- and Olofin, who is the conduit between Òrunn (Heaven) flect one of the various manifestations / avatars of God and Ayé (Earth), Oshumare a god that manifests in the in the Yoruba spiritual or religious system. Some widely form of a rainbow, also known as Òsùmàrè in Yorùbá, known Orisha are Ogun, (God of metal, war and vic- Obatala god of clarity and creativity Etc.[64] This religion 6 5 SOCIETY AND CULTURE has found its way throughout the world and is now ex- ity” true East on the Cardinal points, but more likely sig- pressed in practices as varied as Candomblé in Brazil, nifying the region of Ekiti and Okun sub-communities in Lucumí/Santería in Cuba and North America,[65] orisha northeastern Yorubaland/central Nigeria. Ekiti is near the or ifa in Trinidad (Trinidad Orisha), Kélé in Saint Lu- confluence of the Niger and Benue rivers, and is where the cia, Anago and Oyotunji,[35] as well as in some aspects Yoruba language is presumed to have separated from re- of Umbanda, Winti, Obeah, Vodun and a host of others. lated ethno-linguistic groups like Igala, Igbo, and Edo.[67] These varieties, or spiritual lineages as they are called, After the death of Oduduwa, there was a dispersal of his are practiced throughout areas of Nigeria, the Republic children from Ife to found other kingdoms. Each child of Benin, Togo, Brazil, Cuba, Guyana, Haiti, Jamaica, made his or her mark in the subsequent urbanization and Puerto Rico, Suriname, Trinidad and Tobago, the United consolidation of the Yoruba confederacy of kingdoms, States, Uruguay, Argentina and Venezuela, among oth- with each kingdom tracing its origin due to them to Ile- ers. As interest in African indigenous religions grows, Ife. Orisha communities and lineages can be found in parts of Europe and Asia as well. While estimates may vary, After the dispersal, the aborigines became difficult, and some scholars believe that there could be more than 100 constituted a serious threat to the survival of Ife. Thought million adherents of this spiritual tradition worldwide.[66] to be survivors of the old occupants of the land before the arrival of Oduduwa, these people now turned themselves into marauders. They would come to town in costumes 5.1.2 Mythology made of raffia with terrible and fearsome appearances, and burn down houses and loot the markets. Then came Main article: Oduduwa Moremi on the scene; she was said to have played a sig- Oral history of the Oyo-Yoruba recounts Odùduwà to nificant role in the quelling of the marauders advance- ments. But this was at a great price; having to give up her only son Oluorogbo. The reward for her patriotism and selflessness was not to be reaped in one life time as she later passed on and was thereafter immortalized. The Edi festival celebrates this feat amongst her Yoruba descendants.[68]

5.1.3 Philosophy

See also: Yoruba religion Yoruba culture consists of folk/cultural philosophy, re-

Beaded crown (Adé) of a Yoruba Oba, The Ogoga of Ikere, Ekiti state. According to Yoruba customs, only kings who are direct descendants of Oduduwa can wear a beaded crown be the Progenitor of the Yoruba and the reigning ancestor Iwori Meji, one of the Sixteen principal of 256 Odus (Corpus of of their crowned kings. Ifa literature) His coming from the east, sometimes understood from Ife traditions to be Oke-Ora and by other sources as the “vicin- ligion and folktales. They are embodied in Ifa-Ife Div- 5.1 Religion and mythology 7 ination, known as the tripartite Book of Enlightenment and German Togoland). Home governments encour- in Yorubaland and in its diaspora. aged religious organizations to come, and to Christian- Yoruba cultural thought is a witness of two epochs. The ize the so-called “animist” Africans. Roman Catholics first epoch is a history of cosmogony and cosmology. (known to the Yorubas as Ijo Aguda, so named af- This is also an epoch-making history in the oral culture ter returning former Yoruba slaves from Latin America, during which time Oduduwa was the king, the Bringer of who were mostly Catholic, and were also known as the Light, pioneer of Yoruba folk philosophy, and a promi- Agudas, Saros or Amaros) started the race, followed nent diviner. He pondered the visible and invisible by Protestants, whose prominent member- Church Mis- sion Society (CMS) based in England made the most sig- worlds, reminiscing about cosmogony, cosmology, and the mythological creatures in the visible and invisible nificant in-roads into the hinterland regions for evange- lism and became the largest of the Christian missions. worlds. His time favored the artist-philosophers who pro- duced magnificent naturalistic artworks of civilization Methodists (known as Ijo-Eleto, so named after the Yoruba word for “method or process”) started missions in during and pre-dynastic Yorubaland.The second epoch is the epoch of metaphysical discourse, and the birth of Agbadarigi / Gbegle by Thomas Birch Freeman in 1842. Henry Townsend, C.C.Gollmer, and Ajayi Crowther of modern artist-philosophy. This commenced in the 19th century in terms of the academic prowess of Bishop Dr. the CMS worked in Abeokuta, then under the Egba divi- Ajayi Crowther (1807–1891.) Although religion is of- sion of Southern Nigeria in 1846. ten first in Yoruba culture, nonetheless, it is the philos- Hinderer and Mann of CMS started missions in Ibadan ophy, the thought of man that actually leads spiritual / Ibarapa and Ijaye divisions of the present Oyo state in consciousness (ori) to the creation and the practice of 1853. The Baptist missionaries-Bowen and Clarke con- religion. Thus, it is believed that thought (philosophy) centrated on the northern Yoruba axis-(Ogbomoso and is an antecedent to religion. Today, the academic and environs). With their success, other religious groups- nonacademic communities are becoming more interested Salvation Army, Evangelists Commission of West Africa in Yoruba culture. More research is being carried out on (ECWA) became popular among the Igbomina and other Yoruba cultural thought as more books are being written non-denominational Christian groups joined. The in- on the subject. creased tempo of Christianity led to the appointment of Saros and indigenes as missionaries, this move was ini- tiated by Venn, the CMS Secretary. Nevertheless, the 5.1.4 Islam and Christianity impact of Christianity in Yoruba land was not felt un- til fourth decade of 19th century, when a Yoruba slave The Yoruba are traditionally a very religious people, and boy, Samuel Ajayi Crowther had become a Christian con- are today, pluralistic in their religious convictions.[69] The vert, linguist, whose knowledge in languages would be- Yoruba are one of the more religiously diversified ethnic come a major tool and instrument to propagate Christian- groups in Africa. Many Yorubas can be found in different ity in Yoruba land and beyond.[74] Today, there are a num- types of Christian denominations, Many others are Mus- ber of Yoruba Pastors and Church founders with large lims, as well as the traditional Yoruba religion. Yoruba congregations, e.g. Pastor Enoch Adeboye of the Re- religious practices such as the Eyo and Osun-Osogbo fes- deemed Christian Church of God, Pastor David Oyedepo tivals are witnessing a resurgence in popularity in contem- of Living Faith Church World Wide also known as Win- porary Yorubaland. They are largely seen by the adher- ners Chapel, Pastor Tunde Bakare of Latter rain As- ents of the modern faiths, especially the Christians and sembly, Prophet T. B. Joshua of Synagogue of All Na- Muslims, as cultural rather than religious events. They tions, William Folorunso Kumuyi of Deeper Christian participate in them as a means to celebrate their peo- Life Ministry and Dr Daniel Olukoya of the Mountain ple’s history, and boost tourist industries in their local of Fire and Miracles Ministries. economies.

Christianity The Yorubas were one of the first groups Islam Islam came into Yorubaland centuries before in West Africa to be introduced to Christianity on a Christianity and before the first Europeans ever set foot large scale.[70] Christianity (along with western civi- in Yorubaland. Yorubas first came in contact with Is- lization) came into Yorubaland in the mid-19th cen- lam around the 14th century, as a result of trade with tury through the Europeans, whose original mission was the Fulanis[75] of the Malian Empire, during the reign of commerce.[69][71][72][73] The first European visitors were Mansa Kankan Musa. Hence, why Islam is traditionally the Portuguese, they visited the Bini kingdom in the known to the Yoruba as Esin Male or simply Imale i.e. late 16th century, as time progressed other Europeans- religion of the Malians. In fact, Islam was practiced in such as the French, the British, and the Germans fol- Yorubaland so early on in history, that a sizable propor- lowed suit. British and French were most successful in tion of Yoruba slaves taken to the Americas were already their quest for colonies (These Europeans actually split Muslim.[76] Some of these Yoruba Muslims would later Yorubaland, with the larger part being in British Nige- on stage the Malê Revolt (or The Great Revolt) which ria, and the minor parts in French Dahomey, now Benin, was the most significant slave rebellion in Brazil. On a 8 5 SOCIETY AND CULTURE

Sunday during Ramadan in January 1835, in the city of Salvador, Bahia, a small group of slaves and freedmen, inspired by Muslim teachers, rose up against the government. Muslims were called Malê in Bahia at this time, from Yoruba Imale that designated a Yoruba Muslim. According to Al-Aluri, the first Mosque was built in Ọyọ- Ile / Katunga in 1550 A.D. although, there were no Yoruba Muslims at the time, the Mosque served the spiritual needs of foreign Muslims living in Ọyọ. Progres- sively, Islam started to gain a foothold in Yorubaland, and Muslims started building Mosques: Iwo town led, its first Mosque built in 1655 followed by Iṣẹyin, in 1760; Eko/Lagos got its first mosque in 1774; Shaki, 1790; and Oṣogbo, 1889. In time, Islam spread to other towns like Oyo (the first Oyo convert was Solagberu), Ibadan, Abẹokuta, Ijebu Ode, Ikirun, and Ede, all already had sizable Muslim communities before the 19th century Sokoto jihad. Several factors contributed to the rise of Islam in Yoruba land by mid 19th century. Before the decline of Ọyọ, several towns around it had large Muslim communities, however, when Ọyọ was destroyed, these Mus- lims (Yorubas and immigrants) relocated to newly formed towns and villages and became Islam protagonists.[77] Secondly, there was a mass movement of people at this time into Yoruba land, many of these immigrants were Muslims who introduced Islam to their hosts. According This terracotta head shows Yoruba sculpture was already highly to Eades, the religion “differed in attraction” and “bet- developed a thousand years ago. Ife art exemplifies naturalism ter adapted to Yoruba social structure, because it permit- in African art. ted polygamy”, which was already a feature of various African societies; more influential Yorubas like (Seriki Kuku of Ijebu land) soon became Muslims with positive the 9th, 10th and 11th centuries in honour of a traditional impact on the natives. Islam came to Lagos at about the aristrocat, the Oloye Bilikisu Sungbo. It was made up of same time as other Yoruba towns, however, it received sprawling mud walls and the valleys that surrounded the royal support from Ọba Kosọkọ, after he came back from town of Ijebu-Ode in Ogun State. Sungbo’s Eredo is the exile in Ẹpẹ. Islam, like Christianity also found a com- largest pre-colonial monument in Africa, larger than the mon ground with the natives who already believed in a Great Pyramid or Great Zimbabwe.[80][81] Supreme Being Olodumare / Olorun. Without delay, Is- The Yorubas worked with a wide array of materials in lamic scholars and local Imams started establishing Ko- their art including; bronze, leather, terracotta, ivory, tex- ranic centers to teach Arabic and Islamic studies, much tiles, copper, stone, carved wood, brass, ceramics and later, conventional schools were established to educate glass. A unique feature of Yoruba art, is their strik- new converts and to propagate Islam. Today, the Yorubas ing realism-which unlike most African art, choose to constitute the second largest Muslim group in Nigeria, af- create human sculptures in vivid realistic and life sized ter the Hausa people of the Northern provinces. They are forms. The art history of the nearby Benin empire show mostly Sunni Muslims, with small Ahmadiyya communi- that there was a cross - fertilization of ideas between ties. the neighboring Yoruba and the Edo. The Benin court’s brass casters learned their art from an Ife master named 5.2 Traditional art and architecture Iguegha, who had been sent from Ife around 1400 at the request of Benin’s oba Oguola. Indeed, the earliest dated cast-brass memorial heads from Benin replicate the re- Main article: Yoruba art [82] Medieval Yoruba settlements were surrounded with mas- fined naturalism of the Yoruba sculptures from Ife. sive mud walls.[78] Yoruba buildings had similar plans A lot of Yoruba artworks, including staffs, court dress, to the Ashanti shrines, but with verandahs around the and beadwork for crowns, are associated with palaces and court. The wall materials comprised puddled mud and the royal courts.[83][84][85][86] The courts also commis- palm oil[79] while roofing materials ranged from thatches sioned numerous architectural objects such as veranda to aluminium and corrugated iron sheets.[79] A famous posts, gates, and doors that are embellished with carv- Yoruba fortification, the Sungbo’s Eredo was the second ings. Yoruba palaces are usually built with thicker walls, largest wall edifice in Africa. The structure was built in are dedicated to the gods and play significant spiritual 5.3 Festivals 9

ond child was a girl, nicknamed “Gelede” because she was obese like her mother. Also like her mother, Gelede loved dancing. After getting married themselves, neither Gelede or Efe’s partner could have children. The Ifa oracle suggested they try the same ritual that had worked for their mother. No sooner than Efe and Gelede performed these rituals- dancing with wooden images on their heads and metal anklets on their feet- they started having children. These rituals developed into the Gelede masked dance and was perpetuated by the descendants of Efe and Gelede. This narrative is one of many stories that explains the origin of Gelede. An outdated theory stated that the beginning of Gelede might be associated with the change from a Intricately carved Ivory bracelet from the Yoruba people of Owo matriarchal to a patriarchal society among the Yoruba people.[97] roles. Yoruba art is also manifested in shrines and mask- The Gelede spectacle and the Ifa divination system rep- ing traditions.[87] The shrines dedicated to these gods are resent two of Nigeria’s only three pieces on the United adorned with carvings and house and array of altar ﬁgures Nations Oral and Intangible Heritages of Humanity list, and other ritual paraphernalia. Masking traditions vary as well as the only such cultural heritage from Benin and by region, and diverse mask types are used in various fes- Togo. tivals and celebrations.[88] Aspects of Yoruba traditional architecture has also found its way into the New World in the form of shotgun houses.[89][90][91][92][93][94] Today, 5.3 Festivals however the traditional architecture has been greatly in- ﬂuenced by modern trends.

Gèlèdé costumes from a Yoruba-Nago community in Benin

Masquerades are an important feature of Yoruba traditional artistry. They are generally known as Egúngún, singularly as Egún. The term refers to the Yoruba masquerades connected with ancestor reverence, or to the ancestors themselves as a collective force. There are different types of which one of the most prominent is the Gelede.[95][96] An Ese Ifa (oral literature of orunmila divination) explains the origins of Gelede as beginning with Yemoja, The Mother of all the orisa and all living things. Yemoja could not have children and consulted an Ifa oracle, who advised her to offer sacrifices and to dance The Arugba leading the procession to the Osun grove. with wooden images on her head and metal anklets on her feet. After performing this ritual, she became preg- One of the first observations of first time visitors to nant. Her first child was a boy, nicknamed “Efe” (the Yorubaland is the rich, pomp and ceremonial nature of humorist/joker); the Efe mask emphasizes song and jests their culture, which is made even more visible by the ur- because of the personality of its namesake. Yemoja’s sec- banized structures of Yoruba settlements. These occa- 10 5 SOCIETY AND CULTURE

sions are avenues to experience the richness of the Yoruba ation materials meant for the goddess Osun, she is also culture. Traditional musicians are always on hand to accompanied by a committee of priestesses.[101][102] A grace the occasions with heavy rhythms and extremely ad- similar event holds in the New World as Odunde Festi- vanced percussion which the Yorubas are well known for val.[103][104] world over.[98] Praise singers and Griots are there to add their historical insight to the meaning and signiﬁcance of the ceremony, and of course the varieties of colorful dresses and attires worn by the people, attest to the aes- thetic sense of the average Yoruba.

Carved ceremonial Ivory containers from the Yoruba polity of Owo, which ﬂourished 1400-1600

The Yoruba are a very expressive people who celebrate major events with colorful festivals and celebrations (Ay- Eyo figure in Lagos eye). Some of these festivals (about thirteen principal ones)[99] are secular and only mark achievements and milestones in the achievement of mankind, these Another very popular festival with spiritual connotations is the Eyo Olokun festival or Orisha play, celebrated include wedding ceremonies (Ìgbéyàwó), Naming ceremonies (Ìsomolórúko), Funerals (Ìsìnkú), Housewarm- by the people of Lagos. The Eyo festival is a dedica- tion to the God of the Sea Olokun, who is an Orisha, and ing (Ìsílé), New-Yam festival (Ìjesu), Odon itsu in Atak- [99] pame, Harvest ceremonies (Ìkórè), Birth (Ìbí), Chief- whose name literally mean Owner of the Seas. Gener- ally, there is no customarily defined time for the staging taincy (Ìjòyè) and so forth.[97] Others have a more spiritual connotation, such as the various days and celebra- the Eyo Festival, this leads to a building anticipation as tions dedicated to Specific Orisha like the Ogun day (Ojó to what date would be decided upon. Once a date for Ògún), The Osun festival, which is usually done at the its performance is selected and announced, the festival Osun-Osogbo sacred grove located on the banks of the preparations begin. It encompasses a week-long series of Osun river and around the ancient town of Osogbo.[100] activities, and culminates in a striking procession of thou- The festival is dedicated to the river goddess Osun, which sands of men clothed in white and wearing a variety of is usually celebrated in the month of August (Osù Ògùn) coloured hats, called Aga. The procession moves through yearly. The festival attracts thousands of Osun worship- Lagos Island Isale Eko, which is the historical centre of pers from all over Yorubaland and The Yoruba diaspora the Lagos metropolis. On the streets, they move through in the Americas, spectators and tourists from all walks various crucial locations and landmarks in the city, in- of life. The Osun-Osogbo Festival is a two-week-long cluding the palace of the traditional ruler of Lagos, the programme. It starts with the traditional cleansing of the Oba, known as the Iga Idunganran. The festival starts town called 'Iwopopo', which is then followed in three from dusk to dawn, and has been held on Saturdays (Ojó days by the lighting of the 500-year-old sixteen-point Àbáméta) from time immemorial. A full week before lamp called Ina Olojumerindinlogun, which literally the festival (always a Sunday), the 'senior' eyo group, the means The sixteen eyed fire, the lighting of this sacred Adimu (identified by a black, broad-rimmed hat), goes lamp, heralds the beginning of the Osun festival. Then public with a staff. When this happens, it means the event comes the 'Ibroriade', an assemblage of the crowns of the will take place on the following Saturday. Each of the past ruler, Ataojas of Osogbo, for blessings. This event is four other 'important' groups — Laba (Red), Oniko (yel- led by the sitting Ataoja of Osogbo and the Arugba Yeye low), Ologede (Green) and Agere (Purple) — take their Osun (who is usually a young maiden dressed in white, turns in that order from Monday to Thursday. who carries a sacred white calabash that contains propiti- The Eyo masquerade essentially admits tall people, which 5.4 Music 11

The Batá drum – From left: Okónkolo, Iyá, Itótele.

riod depicts them. Others like the double and single iron Eyo Olokun clapper-less bells are examples of instruments that pre- ceded classical Ife.[111] Yoruba folk music became perhaps the most prominent kind of West African music in is why it is described as Agogoro Eyo (literally meaning Afro-Latin and Caribbean musical styles. Yorùbá mu- the tall Eyo masquerade). In the manner of a spirit (An sic left an especially important inﬂuence on the music Orisha) visiting the earth on a purpose, the Eyo masquer- of Trinidad, the Lukumi religious traditions,[112] practice ade speaks in a ventriloquial voice, suggestive of its oth- and the music of Cuba.[113] erworldliness; and when greeted, it replies: Mo yo fun e, mo yo fun ara mi which in Yoruba means: (I rejoice for you, and I rejoice for myself). This response connotes the masquerades as rejoicing with the person greeting it for the witnessing of the day, and its own joy at taking the hallowed responsibility of cleansing. During the festival, Sandals and foot wears, as well as Suku: A hairstyle that is popular among the Yorubas, one that has the hair con- verge at the middle, then shoot upward, before tipping downward, are prohibited. The festival has also taken a more touristic dimension in recent times, which like Yoruba hollow slit drum the Osun Osogbo festival, attracts visitors from all across Nigeria, as well as Yoruba diaspora populations. In-fact, Yoruba drums typically belong to four major families, it is widely believed that the play is one of the manifes- which are used depending on the context or genre where tations of the customary African revelry that serves as they are played. The Dùndún / Gángan family, is the the forerunner of the modern carnival in Brazil and other class of hourglass shaped talking drums, which imitate parts of the New World, which may have been started by the sound of Yoruba speech. This is possible because the the Yoruba slaves transplanted in that part of the world Yoruba language is tonal in nature. It is the most common [105][106][107][108] due to the Atlantic slave trade. and is present in many Yoruba traditions, such as Apala, Jùjú, Sekere and Afrobeat. The second is the Sakara family. Typically, they played a ceremonial role in royal set- 5.4 Music tings, weddings and Oríkì recitation; it is predominantly found in traditions such as Sakara music, Were and Fuji See also: Yoruba music and Batá drum music. The Gbedu family (literally, “large drum”) is used The music of the Yoruba people is perhaps best known by secret fraternities such as the Ogboni and royal courts. for an extremely advanced drumming tradition,[109] es- Historically, only the Oba might dance to the music of the pecially using the dundun[110] hourglass tension drums. drum. If anyone else used the drum they were arrested for The representation of musical instruments on sculptural sedition of royal authority. The Gbèdu are conga shaped works from Ile-Ife, indicates, in general terms a substan- drums played while they sit on the ground. Akuba drums tial accord with oral traditions. A lot of these musical (a trio of smaller conga-like drums related to the gbèdu) instruments date back to the classical period of Ile-Ife, are typically used in afrobeat. The Ogido is a cousin of which began at around the 10th century A.D. Some were the gbedu. It is also shaped like a conga but with a wider already present prior to this period, while others were cre- array of sounds and a bigger body. It also has a much ated later. The hourglass tension drum (Dùndún) for ex- deeper sound than the conga. It is sometimes referred to ample, may have been introduced around the 15th cen- as the “bass drum”. Both hands play directly on the Ogido tury (1400’s), the Benin bronze plaques of the middle pe- drum.[114] 12 5 SOCIETY AND CULTURE

Today, the word Gbedu has also come to be used to de- scribe forms of Nigerian Afrobeat and Hip Hop music. The fourth major family of Yoruba drums is the Bàtá family which are well decorated double faced drums, with various tones. They were historically played in sacred rituals. They are believed to have been introduced by Shango, an Orisha, during his earthly incarnations as a warrior king. Traditional Yoruba drummers are known as Àyán. The Yoruba believe that Àyángalú was the first drummer. He is also believed to be the spirit or muse that inspires drummers during renditions. This is why some Yoruba family names contain the prefix 'Ayan-' such as Ayangbade, Ayantunde, Ayanwande.[115] Ensembles using the dundun play a type of music that is also called dundun.[110] The Ashiko (Cone shaped drums), Igbin, The Talking drum Gudugudu (Kettledrums in the Dùndún family), Agidigbo and Bèmbé are other drums of importance. The leader of a dundun ensemble is the oniyalu meaning; ' Owner of the Yoruba music is typically Polyrhythmic, which can be de- mother drum ', who uses the drum to “talk” by imitating scribed as interlocking sets of rhythms that fit together the tonality of Yoruba. Much of this music is spiritual in somewhat like the pieces in a jigsaw puzzle. There is a ba- nature, and is often devoted to the Orisas. sic timeline and each instrument plays a pattern in relation to that timeline. The resulting ensemble provides the typ- ical sound of West African Yoruba drumming. Yorùbá music is regarded as the most important components of the modern Nigerian popular music scene. Although traditional Yoruba music was not influenced by foreign music, the same cannot be said of modern-day Yoruba music which has evolved and adapted itself through contact with foreign instruments, talent and creativity.

5.5 Twins in Yoruba society

Main article: Ibeji The Yoruba present the highest dizygotic twinning rate in the world (4.4% of all maternities).[11][117] They man- Agogo metal gongs ifest at 45–50 twin sets (or 90–100 twins) per 1,000 live births, possibly because of high consumption of a specific Within each drum family there are different sizes and type of yam containing a natural phytoestrogen which roles; the lead drum in each family is called Ìyá or Ìyá Ìlù, may stimulate the ovaries to release an egg from each side. which means “Mother drum”, while the supporting drums Twins are very important for the Yoruba and they usually are termed Omele. Yoruba drumming exemplifies West- tend to give special names to each twin.[118] The first of African cross-rhythms and is considered to be one of the the twins to be born is traditionally named Taiyewo or most advanced drumming traditions in the world. Gen- Tayewo, which means 'the first to taste the world', or the erally, improvisation is restricted to master drummers. 'slave to the second twin', this is often shortened to Taiwo, Some other instruments found in Yoruba music include, Taiye or Taye. Kehinde is the name of the last born twin. but are not limited to; The Gòjé (violin), Shèkèrè (gourd Kehinde is sometimes also referred to as Kehindegbegbon rattle), Agidigbo (thumb piano that takes the shape of which is short for; Omo kehin de gba egbon and means, a plucked Lamellophone), Saworo (metal rattles for the 'the child that came behind gets the rights of the elder'. arm and ankles, also used on the rim of the bata drum), Fèrè (whistles), Aro (Cymbal)s, Agogô (bell), different types of flutes include the Ekutu, Okinkin & Igba 5.6 Calendar Oriki (praise singing), a genre of sung poetry, which contains a series of proverbial phrases, praising or charac- Main article: Yoruba calendar terizing the respective person is of Egba and Ekiti origin, is often considered the oldest Yoruba musical tradi- Time is measured in ìṣẹ́jú (minutes), wákàtí (hours), tion. Other Yoruba vocal traditions include Ijala (hunter ọjọ́ (days), ọ̀sẹ̀ (weeks), oṣù (months) and ọdún (years). chants), Ewi (poetry), and Odu (Ifa worship songs).[116] There are 60 ìṣẹ́jú in 1 wákàtí; 24 wákàtí in 1 ọjọ́; 7 5.7 Cuisine 13

Amala, eba, semo, fufu, Moin moin (bean cake) and akara.[97] Soups include egusi, ewedu, okra, vegetables are also very common as part of diet. Items like rice and beans (locally called ewa) are part of the regular diet. Some dishes are also prepared for festivities and ceremonies such as Jollof rice and Fried rice. Other popular dishes are Ekuru, stews, corn, cassava and ﬂours – e.g. maize, yam, plantain and beans, eggs, chicken, beef and assorted forms of meat (pumo is made from cow skin). Some less well known meals and many miscellaneous sta- ples are arrowroot gruel, sweetmeats, fritters and coconut concoctions; and some breads – yeast bread, rock buns, and palm wine bread to name a few.[124]

• Yoruba cultural dishes

• Àmàlà is a brown doughy dish made from Yam and Cassava ﬂour usually eaten with stews, soups and other Wooden Ere Ibeji ﬁgures representing twins. Yorubas have the recipes. highest twinning rate in the world.

ọjọ́ in 1 ọ̀sẹ̀; 4 ọ̀sẹ̀ in 1 oṣù and 52 ọ̀sẹ̀ in 1 ọdún. There are 12 oṣù in 1 ọdún.[119] The Yoruba week consist of ﬁve days. Of these, only four have names. Traditionally, the Yoruba count their week starting from the Ojó Ògún, this day is dedicated to Ògún. The second day is Ojó Jákúta the day is dedicated to Sàngó. The third day is known as the Ojó Òsè- this day is dedicated to Òrìshà ńlá (Obàtálá), while the fourth day is the Ojó Awo, in honour of Òrúnmìlà. • Akara is a recipe by the Yoruba, which has been adopted by The Yoruba calendar (Kojoda) year starts from 3 June to the rest of Nigeria. It is present in the Americas as [121] 2 June of the following year. According to this calen- Acarajé dar, the Gregorian year 2008 CE is the 10,050th year of Yoruba culture.[122] To reconcile with the Gregorian calendar, Yoruba people also often measure time in seven days a week and four weeks a month:

5.7 Cuisine

Solid food, mostly cooked, pounded or prepared with hot water are basic staple foods of the Yoruba. These foods are all by-products of crops like cassava, yams, cocoyam and forms a huge chunk of it all. Others like Plantain, • [124] Eba, is a corn, beans, meat, and ﬁsh are also chief choices. doughy dish made by processing Garri in hot water, Some common Yoruba foods are iyan (pounded yam), and turning till it becomes a consistent dough 14 6 DRESSING AND CLOTHING

(shown combined with other dishes).

• Iyan or pounded yam with mixed vegetables and ﬁsh stew

• Cut Moin Moin;"Ewe eran” leaves (Thaumatococcus Yoruba drummers: they are wearing very basic traditional cloth- daniellii) are traditionally used to improve ﬂavoring. ing.

• Ofi - pure white yarned cloths, used as cover cloth, 6 Dressing and clothing it can be sewn and worn. • Aran - a velvet clothing material of silky texture The Yoruba have legendary types of clothes that make sewn into Danṣiki and Kẹmbẹ, worn by the rich. them distinct from other cultures around them. They • take immense pride in their attire, for which they are well Adirẹ - cloth with various patterns and designs, dye known. Clothing materials traditionally come from pro- in indigo ink (Ẹlu or Aro). cessed cotton by traditional weavers. They believe that the type of clothes worn by a man depicts his personality and social status, and that different occasions require different clothing outfits. Typically, The Yoruba have a very wide range of materials used to make clothing, the most basic being the Aṣo-Oke, which is a hand loomed cloth of different patterns and colors sewn into various styles.[125] and which comes in very many different colors and patterns. Aso Oke comes in three major styles based on pattern and coloration;

• Alaari - a rich red Aṣọ-Oke,

• Sanyan - a brown and usual light brown Aṣọ-Oke, and Agbada clothing historically worn by Yoruba men • Ẹtu - a dark blue Aṣọ-Oke. Clothing in Yoruba culture is gender sensitive. For menswear, they have Bùbá, Esiki and Sapara, which are Other clothing materials include but are not limited to: regarded as Èwù Àwòtélè or underwear, while they also 15

have Dandogo, Agbádá, Gbariye, Sulia and Oyala, which owó) that are abound in Yoruba land, that both males are also known as Èwù Àwòlékè / Àwòsókè or overwear. and females put on for bodily adornment. Chiefs, priests, Some fashionable men may add an accessory to the Ag- kings or people of royal descent, especially use some of bádá outfit in the form of a wraparound (Ìbora).[126][127] these beads, often. Some of these beads include Iyun, Lagidigba, Àkún etc. An accessory especially popular among royalty and titled Babalawos / Babalorishas is the Ìrùkèrè, which is an artistically processed animal tail, a type of Fly-whisk. The horsetail whiskers are symbols of authority and stateliness. It can be used in a shrine for decoration but most often is used by chief priests and priestess as a symbol of their authority or Ashe.[128] As most men go about with their hair lowly cut or neatly shaven every time, the reverse is the case with women. Hair is considered the ' Glory of the woman '. They usually take care of their hair in two major ways; They plait and they weave. There are many types of plaiting styles, and women readily pick any type they want. Some of these include kòlésè, Ìpàkó-elédè, Sùkú, Kojúsóko, Alá- gogo, Konkoso, Etc. Traditionally, The Yoruba consider tribal marks ways of adding beauty to the face of indi- Finished Adire clothing material viduals. This is apart from the fact that they show clearly from which part of Yorubaland an individual comes from, They also have various types of Sòkòtò or native trousers since different areas are associated with different marks. that are sown alongside the above-mentioned dresses. Different types of tribal marks are made with local blades Some of these are Kèmbè (Three-Quarter baggy pants), or knives on the cheeks. These are usually done at Gbáanu, Sóóró (Long slim / streamlined pants), Káamu infancy, when children are not pain conscious. Some & Sòkòtò Elemu. A man’s dressing is considered incom- of these tribal marks include Pélé, Abàjà-Ègbá, Abàjà- plete without a cap (Fìlà). Some of these caps include, Òwu, Abàjà-mérin, Kéké, Gòmbò, Ture, Pélé Ifè, Kéké but are not limited to; Gobi (Cylindrical, which when Òwu, Pélé Ìjèbú etc. This practice has almost faded into worn may be compressed and shaped forward, sideways, oblivion.[129] or backward), Tinko, Abetí-ajá (Crest-like shape which derives its name from its hanging flaps that resembles a The Yoruba believe that development of a nation is akin dog’s hanging ears. The flaps can be lowered to cover the to the development of a man or woman. Therefore, the ears in cold weather, otherwise, they are upwardly turned personality of an individual has to be developed in order in normal weather), Alagbaa, Oribi, Bentigoo, Onide, and to fulfill his or her responsibilities. Clothing among the Labankada (a bigger version of the Abetí-ajá, and is Yoruba people is a crucial factor upon which the person- worn in such a way as to reveal the contrasting color of ality of an individual is anchored. This belief is anchored the cloth used as underlay for the flaps). in Yoruba proverbs. Different occasions also require different outfits among the Yoruba.[130] Women also have different types of dresses. The most commonly worn are Ìró (wrapper) and Bùbá (blouse-like loose top). Women also have matching Gèlè (head gear) that must be put on whenever the Ìró and Bùbá is on. Just • Yoruba clothing as the cap (Fìlà) is important to men, women’s dressing is considered incomplete without Gèlè. It may be of plain cloth or costly as the women can afford. Apart from this, they also have ìborùn (Shawl) and Ìpèlé (which are long pieces of fabric that usually hang on the left shoulder and stretch from the hind of the body to the fore). At times, it is tied round their waists over the original one piece wrapper. Unlike men, women have two types of under wears (Èwù Àwòtélè), called; Tòbi and Sinmí. Tòbi is like the modern day apron with strings and spaces in which women can keep their valuables. They tie the tòbi around the waists before putting on the Ìró (wrapper). Sinmí is like a sleeveless T-shirt that is worn under before wearing any other dress on the upper body. There are many types of beads (Ìlèkè), hand laces, neck- • Simple Iro & Buba with laces (Egba orùn), anklets (Egba esè) and bangles (Egba Gele 16 7 DEMOGRAPHICS

• Agbádá àti Fìlà from Iseyin, • Agbádá àti Sóró, Agbada and Oyo State long slim pants for men

• Iro & Bùbá, with Gele & Ipele blouse, wrapper & headgear • Ìró & Bùbá made from African lace material

7 Demographics

7.1 Benin

Estimates of the Yoruba in Benin vary from around 1.1 to 1.5 million people. The Yoruba are the main group in the Benin department of Ouémé, all Subprefectures including Port Novo (Ajase), Adjara; Collines Province, • Bùbá àti Kèmbè shirt and all subprefectures including Save, Idasa-Zoume, Bante, short baggy pants for men Tchetti; Plateau Province, all Subprefectures including Ketou, Sakete, Ipobe; Borgou Province, Tchaourou Sub- prefecture including Tchaourou; Zou Province, Ouihni and Zogbodome Subprefecture; Donga Province, Bassila Subprefecture and Alibori, Kandi Subprefecture.

7.1.1 Places

The chief Yoruba cities or towns in Benin are: Porto- Novo (Ajase), Ouèssè (Wese), Ketu, Savé (Sabe), Tchaourou (Shaworo), Bantè, Bassila, Ouinhi, Adjarra, • Embroidered Aso Òkè Adja-Ouèrè (Aja Were), Sakété (Itakete), Ifangni fabric for women (Ifonyi), Pobè, Dassa (Idasha), Glazoue (Gbomina) etc. 7.4 Togo 17

7.2 West Africa (Other) 7.4 Togo

The Yoruba in Burkina Faso are numbered around Estimates of the Yoruba in Togo vary from around 70,000 people, and around 60,000 in Niger. In the Ivory 500,000 to 600,000 people. There are both immigrant Coast, they are concentrated in the cities of Abidjan (Tre- Yoruba communities from Nigeria, and indigenous an- ichville, Adjamé), Bouake, Korhogo, Grand Bassam and cestral Yoruba communities living in Togo. Emmanuel Gagnoa where they are mostly employed in business retail Adebayor, who plays for Crystal Palace,[134] is an exam- at major markets.[131][132] Otherwise known as “Anago ple of a Togolese from an immigrant Yoruba background. traders”, they dominate certain sectors of the retail econ- Indigenous Yoruba communities in Togo, however can omy. be found in the Togolese departments of Plateaux Re- gion, Anie, Ogou and Est-Mono prefectures; Centrale Region and Tchamba Prefecture. The chief Yoruba cities 7.3 Nigeria or towns in Togo are: Atakpame, Anié, Morita, Ofe, Kambole.

7.5 The Yoruba diaspora

See also: Yoruba American, Nigerian American, Nigerian diaspora, British Nigerian, Nigerians in Ireland, and Nigerian Australian

Yoruba people or descendants can be found all over the world especially in the United Kingdom, Canada, the United States, Cuba, Brazil, Latin America, and the Caribbean.[16][20][135][136] Significant Yoruba communities can be found in South America and Australia. The migration of Yoruba people all over the world has led to a spread of the Yoruba culture across the globe. Yoruba people have historically been spread around the globe by the combined forces of the [21][22][137][138] Yoruba area in Nigeria. Atlantic slave trade and voluntary self migration.[23] Their exact population outside Africa is unknown, but researchers have established that the ma- The Yorubas are the main ethnic groups in the Nigerian jority of the African component in the ancestry of federal states of Ekiti, Lagos, Ogun, Ondo, Osun, Kwara, African Americans is of Yoruba and/or Yoruba-like Oyo and the western third of Kogi.[133] extraction.[17][18][19][139][140][141] In their Atlantic world domains, the Yorubas were known by the designations: “Nago/Anago”, “Terranova”, “Lucumi” and “Aku”, or by 7.3.1 Places the names of their various clans. The Yoruba left an important presence in Cuba and The chief Yoruba cities or towns in Nigeria are: [142] [143] Abẹokuta, Ado-Ekiti, Agbaja, Ago Iwoye, Akungba Brazil, particularly in Havana and Bahia. Accord- Akoko, Akurẹ, Atan Otta, Ayetoro, Ayetoro Gbede, ing to a 19th-century report, “the Yoruba are, still to- Badagry, Ede, Efon Alaaye, Egbe, Ejigbo, Epe, Eruwa, day, the most numerous and influential in this state of Bahia.[144][145] The most numerous are those from Oyo, Esa-Oke, Esie, Fiditi, Gbongan, Ibadan, Idanre, Ido Ek- [146][147] iti, Idoani, Igboho, Igbo-Ora, Idiroko, Ifo, Igbeti, Ijẹbu- capital of the Yoruba kingdom”. Others included Igbo, Ijebu Ode, Ijebu-Ijesha, Ijero Ekiti, Ikare Akoko, Ijexa (Ijesha), Lucumi Ota (Aworis), Ketus, Ekitis, Je- Ikenne, Ikere-Ekiti, Ikire, Ikirun, Ikole Ekiti, Ikorodu, bus (Ijebu), Egba, Lucumi Ecumacho (Ogbomosho), and Ila Orangun, Ilaje, Ilaro, Ilawe Ekiti, Ilé-Ifẹ, Ile Oluji, Anagos. In the documents dating from 1816 to 1850, Ilesa, Illah Bunu, Ilobu, Ilọrin, Inisa, Imota, Iperu, Ipetu- Yorubas constituted 69.1% of all slaves whose ethnic ori- Ijesha, Ipetumodu, Iragbiji, Isanlu, Ise Ekiti, Iseyin, Iwo, gins were known, constituting 82.3% of all slaves from Iyara, Kabba, Kishi, Eko/Lagos, Lokoja, Mopa, Obajana, the Bight of Benin. The proportion of slaves from West- Central Africa (Angola - Congo) dropped drastically to Ode-Irele, Ode-Omu, Ore, Odogbolu, Offa, Ogbomoso, [148] Ogidi-Ijumu, Oka Akoko, Okeho, Okitipupa, Okuku, just 14.7%. Omu Aran, Omuo, Ondo City, Osogbo, Sango Otta, Between 1831 and 1852 the African-born slave and free Owode, Otun Ekiti, Owo, Ọyọ, Shagamu, Shaki, and population of Salvador, Bahia surpassed that of free Share. Brazil born Creoles. Meanwhile, between 1808 and 1842 18 9 NOTABLE PEOPLE OF YORUBA ORIGIN an average of 31.3% of African-born freed persons had • Akinwumi Adesina been Nagô (Yoruba). Between 1851 and 1884, the num- • ber had risen to a dramatic 73.9%. Ameyo Stella Adadevoh • Angélique Kidjo • Anthony Joshua • Asisat Oshoala • Ayọ • Ayodele Awojobi • Aṣa • Babatunde Kwaku Adadevoh • Babatunde Olatunji Distribution of Kru, Ibo and Yoruba speakers in the United States, US Census 2000[149] • Babajide Collins Babatunde • Babatunde Fashola Other areas which received a significant number of Yoruba people and are sites of Yoruba influence • General Benjamin Adekunle Rtd are: Puerto Rico, Saint Lucia, Grenada, Santa mar- garita and Belize, British Guyana, Saint-Domingue • Beko Ransome-Kuti [15] (Now Haiti), Jamaica (Where they settled and es- • Bernardine Evaristo tablished such places as Abeokuta, Naggo head in Portmore, and by their hundreds in other parishes like • Best Ogedegbe Hanover and Westmoreland, both in western Jamaica- • leaving behind practices such as Ettu from Etutu, Biyi Bandele Yoruba for Atonement among other customs of peo- • Bola Tinubu ple bearing same name, and certain aspects of Kumina such as Sango veneration),[150][151][152][153][154][155][156] • Bukola Saraki Barbados, Dominican republic, Montserrat E.tc. • Carlton E. Brown • Chamillionaire 8 Genetics • Clarence Peters

Genetic studies have shown the Yoruba to cluster most • Daley Thompson closely with other West African Niger-Congo-speaking • David Alaba peoples, especially the Igbo.[157] • Davido 9 Notable people of Yoruba origin • Bishop David Oyedepo • David Oyelowo Main article: List of Yoruba people • Dayo Okeniyi • D'banj • 9ice • Dele Momodu • Abraham Adesanya • Desmond Elliot • Adebayo Faleti • Donald Adeosun Faison • Adebayo Ogunlesi • Dotun Adebayo • General Adekunle Fajuyi • E.A. Adeboye • Sheikh Abu-Abdullah Adelabu • Ebenezer Obey • Adewale Akinnuoye-Agbaje • Eedris Abdulkareem 19

• eLDee • Karim Olowu • Emmanuel Adebayor • Kehinde Bankole • Pastor Enoch Adeboye • Kehinde Wiley • Chief Earnest Shonekan • Kemi Adeosun • Fatai Rolling Dollar • Kemi Adesoye • Femi Gbaja Biamila • Keziah Jones • Femi Kuti • King Sunny Ade • Femi Ogunode • Kofoworola Ademola • Femi Oke • Kunle Afolayan • Femi Otedola • Kunle Olukotun • Fela Kuti • Lagbaja • Festus Onigbinde • Latunde Odeku • Fola Adeola • Lawan Gwadabe • Folorunsho Alakija • Majek Fashek • Funke Akindele • Matthew Ashimolowo • Funmilayo Ransome-Kuti • Michael Olowokandi • Gabriel Afolayan • Mike Adenuga • Chief Gani Fawehinmi • Chief Moshood Abiola • Ganiyu Akanbi Bello • Mosunmola Abudu • Gbenga Akinnagbe • Mudashiru Lawal • Hakeem Kae-Kazim • Nas • Hakeem Olajuwon • Nicolas Grunitzky • Helen Oyeyemi • Chief Obafemi Awolowo • Herbert Macaulay • Obafemi Martins • Hubert Ogunde • General Oladipupo Diya • Ibeyi • Olamide • Ilesanmi Adesida • Olajide Olatunji • Isaach de Bankolé • Ola Rotimi • Jarome Iginla • Olikoye Ransome-Kuti • John Dabiri • Chief Olu Falae • Joke Silva • Olu Jacobs • Joseph Ayo Babalola • Olusegun Aganga • Joseph Oladele Sanusi • General Olusegun Obasanjo • Jme (MC) • Olusoji Fasuba • Kabeer Gbaja-Biamila • Omotola Jalade Ekeinde • Kareem Abdul-Jabbar • Orishatukeh Faduma 20 11 REFERENCES

• Orlando Owoh • Yemi Osinbajo

• Patrick Owomoyela • Yemi Tella

• Ramsey Nouah • Yemisi Ransome-Kuti

• Rasheed Yekini • Yusuf Grillo • Razaq Okoya • Yusuf Olatunji • Richard Ayoade • Rockmond Dunbar 10 See also • Chief Rotimi Williams • Oduduwa • Sade Adu • Egba • Samuel Ajayi Crowther • Ijebu • Samuel Akintola • Igbomina tribe • Samuel Johnson • Oyo Empire • Samuel Oshoﬀa • Esiẹ Museum • Segun Odegbami • Seun Kuti • Sir Shina Peters 11 References

• Sound Sultan [1] Nigeria at CIA World Factbook: “Yoruba 21%" out of a population of 180 million (2013 estimate) • Stephen Adebanji Akintoye [2] “National statistical institute of Benin: 15% of a Pro- • Taio Cruz jected 2017 Beninois population of 11.34 Million belonging to Yoruba speaking groups” (2016 estimate) • Taye Taiwo [3] “Two Yoruba groups are identified in Ghana, The Ife: • Thomas Boni Yayi 36,000 and The Yoruba proper: 450,000, giving a total • Tiwa Savage population of 486,000” • Tosin Abasi [4] “Three yoruba subgroups are identified in Togo: The Ife: 137,000, The Kambole: 54,000 and the Yoruba proper: • Tunde Baiyewu 112,000, giving a total population of 303,000.” • Prophet T.B. Joshua [5] “A Yoruba population of 113,000 indentified in Cote D'Ivoire, mostly residing in the urban centres like Abid- • Toks Olagundoye jan”

• Tosin Ogunode [6] “Yoruba in United Kingdom”

• General Tunde Idiagbon [7] Mostly in Italy ()

• Tunde Kelani [8] mostly in the United States; Joshuaproject.net estimates 186,000 in the US. About 3,000 in Canada: “Ethnic • Victor Oladipo origins, 2006 counts, for Canada, provinces and territo- • ries”. bottom: Statistics Canada. Retrieved 2010-04-04.. Wale (rapper) In Canada, 19,520 identiﬁed as Nigerian and 61,430 as • W.F. Kumuyi Canadians. • Winston Wole Soboyejo [9] John T. Bendor-Samuel. “Benue-Congo languages”. En- cyclopaedeia Britannica. • Wizkid [10] Jacob Oluwatayo Adeuyan (12 October 2011). • Wole Soyinka Contributions of Yoruba people in the Economic & Political Developments of Nigeria. Authorhouse. p. 72. • Yemi Odubade ISBN 978-1-4670-2480-8. Retrieved 13 October 2014. 21

[11] Leroy Fernand; Olaleye-Oruene Taiwo; Koeppen- [25] Jorge Canizares-Esguerra; Matt D. Childs; James Sidbury Schomerus Gesina; Bryan Elizabeth. “Yoruba Customs (2013). The Black Urban Atlantic in the Age of the Slave and Beliefs Pertaining to Twins”. 5 (2): 132–136. Trade (The Early Modern Americas). University of Penn- sylvania Press. ISBN 978-0-8122-0813-9. [12] Jeremy Seymour Eades (1994). Strangers and Traders: Yoruba Migrants, Markets, and the State in Northern [26] Toyin Falola; Ann Genova (2005). Orisa: Yoruba gods Ghana Volume 11 of International African library. Africa and spiritual identity in Africa and the diaspora. Africa World Press. ISBN 978-0-86543-419-6. ISSN 0951- World Press. ISBN 978-1-59221-373-3. 1377. [27] SimonMary A. Aihiokhai. “Ancestorhood in Yoruba Re- [13] Adeshina Yusuf Raji; P.F. Adebayo (2009). “Yoruba ligion and Sainthood in Christianity:Envisioning an Eco- Traders in Cote D'Ivoire: A Study of the Role Migrant logical Awareness and Responsibility” (pdf). p. 2. Re- Settlers in the Process of Economic Relations in West trieved May 1, 2014. Africa”. African Journals Online. African Research Re- view. 3 (2): 134–147. Archived from the original (pdf) [28] Olumbe Bassir (21 August 2012). “Marriage Rites among on 6 October 2014. the Aku (Yoruba) of Freetown”. Cambridge Univer- sity Press. International African Institute. 24 (3): 1. [14] National African Language Resource Center. “Yoruba” doi:10.2307/1156429. (pdf). Indiana University. Retrieved 3 March 2014. [29] The number of speakers of Yoruba was estimated at [15] Olive Senior (2003). Encyclopedia of Jamaican Heritage. around 20 million in the 1990s. No reliable estimate of University of Michigan (Twin Guinep Publishers). p. more recent date is known. Metzler Lexikon Sprache (4th 343. ISBN 978-976-8007-14-8. ed. 2010) estimates roughly 30 million based on population growth figures during the 1990s and 2000s. The [16] Judith Ann-Marie Byfield; LaRay Denzer; Anthea Mor- population of Nigeria (where the majority of Yoruba live) rison (2010). Gendering the African Diaspora: Women, has grown by 44% between 1995 and 2010, so that the Culture, and Historical Change in the Caribbean and Metzler estimate for 2010 appears plausible. Nigerian Hinterland (Blacks in the diaspora): Slavery in Yorubaland. Indiana University Press. p. 145. ISBN [30] This widely followed classification is based on Adetugbọ's 978-0-253-35416-7. (1982) dialectological study — the classification origi- nated in his 1967 PhD thesis The Yoruba Language in [17] Lovejoy, Paul E. (2003). Trans-Atlantic Dimensions of Western Nigeria: Its Major Dialect Areas. See also Ade- Ethnicity in the African Diaspora. Continuum Interna- tugbọ 1973:183–193. tional Publishing Group. pp. 92–93. ISBN 0-8264-4907- 7. [31] Adetugbọ 1973:192-3. (See also the section Dialects.)

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• Ọrọ èdè Yorùbá (Words of the Yoruba Language) promotes the digital presentation of Yorùbá orthography through the creation and modiﬁcation of Opensource software. • yorubaweb.com

• The Yoruba City • Yoruba priest Baba John Mason talks about the Yoruba diaspora and culture and the Orisha religion (2017) 27

14 Text and image sources, contributors, and licenses

14.1 Text

• Yoruba people Source: https://en.wikipedia.org/wiki/Yoruba_people?oldid=772865636 Contributors: Mav, SimonP, Olivier, Menchi, Tgeorgescu, Miciah, Karada, Tiles, Looxix~enwiki, Stan Shebs, Snoyes, TUF-KAT, Jebba, Amcaja, Nikai, Tobias Conradi, RodC, Timwi, Wikiborg, Hyacinth, Warofdreams, SD6-Agent, Astronautics~enwiki, ZyXoas, Romanm, Sam Spade, Academic Challenger, Plandu, HaeB, Hcheney, Davidcannon, Alapite, Abiola Lapite, Yubcvan, Everyking, Gamaliel, Maroux, DO'Neil, Pascal666, Brockert, Jurema Oliveira, Pgan002, Dayg1110, Kaldari, YorubaMan, Roisterer, Mouser, Neutrality, Joyous!, MartinBiely, Deeceevoice, Tasiel, Andy Smith, Discospinster, Rich Farmbrough, Avriette, YUL89YYZ, MeltBanana, Dbachmann, Mani1, Martpol, SamEV, Bender235, Nabla, El C, Kwamikagami, IFaqeer, WoleTall, Bobo192, Tinastev, Elipongo, Bbartlog, Sanyaade, Pearle, Alansohn, Anthony Appleyard, Mark Dinge- manse, Tayo~enwiki, SidP, Garzo, BDD, Heronimo sehmi, Dan100, Lkinkade, Woohookitty, Myleslong, Twthmoses, Smmurphy, Tou- ssaint, Stevey7788, Graham87, BD2412, Dvyost, Ketiltrout, Rjwilmsi, Koavf, Саша Стефановић, Lee1906, Wareq, Gozar, FayssalF, Falphin, Eldamorie, Gurch, ShotokanTuning, Chobot, DVdm, Korg, Bgwhite, Kjlewis, RussBot, Mark Ironie, SpuriousQ, Kerowren, Gaius Cornelius, CambridgeBayWeather, Alifazal, Nicke L, Wiki alf, Complainer, Grafen, Badagnani, Irishguy, Daniel Mietchen, De- thomas, Ohu~enwiki, Moe Epsilon, Romarin, CorbieVreccan, Asarelah, IceCreamAntisocial, Philverb, FF2010, Mgbomgbo, Aaron419, Mike Dillon, Rande M Sefowt, Tarawneh, Osomalo, Garion96, Allens, Kungfuadam, Teth22, Feuer, SmackBot, Saimdusan, Hatto, Big Adamsky, Clpo13, Bwithh, Onyemobi, Commander Keane bot, Xaosflux, Yamaguchi, Sloman, Gilliam, Brianski, Hmains, Skizzik, Bluebot, TimBentley, MK8, Hibernian, Sadads, Exitr, Colonies Chris, OrphanBot, SenSo, GRuban, Kevlocks, Khoikhoi, Kauky, Nakon, Dantadd, Akinsope, ThurnerRupert, SashatoBot, Kuru, Nigeriamajor, Toseivhi, Kyzyl~enwiki, JHunterJ, 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14.2 Images

• File:A_Plate_of_Pounded_Yam_(Iyan)_served_in_Birmingham_UK.JPG Source: https://upload.wikimedia.org/wikipedia/ commons/1/1e/A_Plate_of_Pounded_Yam_%28Iyan%29_served_in_Birmingham_UK.JPG License: CC BY-SA 3.0 Contributors: Own work Original artist: Toludpilgrim • File:African_Lace_VLM_02.jpg Source: https://upload.wikimedia.org/wikipedia/commons/7/76/African_Lace_VLM_02.jpg License: Public domain Contributors: Own work (own photograph) Original artist: Wolf D. • File:African_Lace_VLM_04.jpg Source: https://upload.wikimedia.org/wikipedia/commons/9/99/African_Lace_VLM_04.jpg License: Public domain Contributors: Own work (own photograph) Original artist: Wolf D. • File:African_Lace_VLM_14.jpg Source: https://upload.wikimedia.org/wikipedia/commons/a/a8/African_Lace_VLM_14.jpg License: Public domain Contributors: Own work (own photograph) Original artist: Wolf D. 28 14 TEXT AND IMAGE SOURCES, CONTRIBUTORS, AND LICENSES

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