The Yoruba people are a West African ethnic group predominantly inhabiting parts of Nigeria, Benin, and Togo, collectively known as Yorubaland. With over 50 million people in Africa and a significant diaspora, they represent one of the largest ethnic groups on the continent.
Map of Yorubaland in West Africa
The Yoruba share borders with various ethnic groups, including the Itsekiri, Bariba, Nupe, Ebira, Edo, Ẹsan, Afemai, and Igala people.
Origins and Early History
The earliest textual reference to the name "Yoruba" dates back to 1614, found in an essay by the Berber jurist Ahmed Baba. This suggests that the name was already in common use in the 1500s. Oral history traces the Yoruba to the City State of Ile-Ife, which holds a prominent position as the spiritual homeland of the Yoruba people.
The Yoruba people have a centuries-long tradition of living in large urban centers. They are known for their propensity for living in cities and their settlement patterns usually tend towards concentric nucleation, making them one of the most historically urban ethnic groups on the African continent.
Read also: Resilience of Women in CAR
Prior to the era of colonialism, the Yorubas existed as a series of well structured large kingdoms and states with an urban capital core (Olú Ìlú) sharing filial relations with one another. These urban capitals were built to encapsulate the palace of the Oba (king) and most of the kingdom's central institutions such as the premier market (Ọjà Ọba) and several temples.
Many of these city-states had extensive defence structures such as moats and trenches (Iyàrà) such as those of the Ife Empire and the better known Eredo Sungbo that completely circumferenced the nascent Ijebu Kingdom, while others had tall walls and ramparts such as Oyo ile, capital of the Oyo empire, reported to have ten gates in the outer wall which was more than 20 feet high.
Archaeological findings indicate that Òyó-Ilé or Katunga, capital of the Yoruba empire of Oyo (fl. between the 16th and 19th centuries CE), had more than 100,000 inhabitants. Archaeologically, the settlement of Ile-Ife showed features of urbanism in the 12th-14th-century era.
In the period around 1300 CE when glass bead production reached an Industrial scale, floors were paved with potsherds and stones. The artists at Ile-Ife developed a refined and naturalistic sculptural tradition in terracotta, stone, and copper alloy - copper, brass, and bronze many of which appear to have been created under the patronage of King Obalufon II, the man who today is identified as the Yoruba patron deity of brass casting, weaving and regalia.
The dynasty of kings at Ile-Ife, which is regarded by the Yoruba as the place of origin of human civilization, remains intact to this day. Ife continues to be seen as the "spiritual homeland" of the Yoruba.
Read also: Unraveling the "West African Republic" Puzzle
Who Are The Yoruba People?
The Oyo Empire
The Oyo Empire was a Yoruba empire in West Africa, located in present-day western Nigeria (including the South West zone, Benin Republic, and the western half of the North Central zone). The empire grew to become the largest Yoruba-speaking state through the organizational and administrative efforts of the Yoruba people, trade, as well as the military use of cavalry.
Map of the Oyo Empire, c.1625-1900
The legendary origins of the Oyo Empire lie with Ọranyan (also known as Ọranmiyan), the last prince of the Yoruba Kingdom of Ile-Ife (Ife). Oranmiyan made Oyo his new kingdom and became the first "oba" (meaning 'king' or 'ruler' in the Yoruba language) with the title of "Alaafin of Oyo" (Alaafin means 'owner of the palace' in Yoruba).
Oranmiyan, the first oba (king) of Oyo, was succeeded by Oba Ajaka, Alaafin of Oyo. Leadership was then conferred upon Ajaka's brother, Shango (also called Sango), who was later deified as the deity of thunder and lightning. Ajaka was restored after Sango's death.
The Yoruba of Oyo went through an interregnum of 80 years as an exiled dynasty after its defeat by the Nupe. During the 17th century, Oyo began a long stretch of growth, becoming a major empire. At its heights, royals and citizens alike from many kingdoms sought out Oyo to solve disputes between polities within its reach.
Read also: Types of Egypt Visas
The key to the Yoruba rebuilding of Oyo was a stronger military and a more centralized government. Taking a cue from their Nupe enemies (whom they called "Tapa"), the Yoruba rearmed with armor and cavalry. Oba Ofinran, Alaafin of Oyo, succeeded in regaining Oyo's original territory from the Nupe. A new capital, Oyo-Igboho, was constructed, and the original became known as Old Oyo.
After this, Oba Orompoto led attacks to obliterate the Nupe to ensure Oyo was never threatened by them again. Under his successor, Abipa, the Yoruba repopulated Oyo-Ile and rebuilt the original capital.
The Oyo Empire began raiding southward as early as 1682. By the end of its military expansion, Oyo's borders would extend to the coast, some 100 kilometres (62 mi) southwest of its capital. In 1728, the Oyo Empire invaded the Kingdom of Dahomey in a major campaign dominated by its cavalry. Dahomey was forced to pay tribute to Oyo.
With its cavalry, Oyo campaigned over great distances. The Oyo army was able to attack defensive fortifications, but it was harder to supply an army, and they withdrew when supplies ran out.
The Oyo Empire developed a highly sophisticated political structure to govern its territorial domains. After reemerging from exile in the early 17th century, Oyo took on a noticeably more militant character.
The oba (meaning 'king' in the Yoruba language) at Oyo, who was referred to as the Alaafin of Oyo (Alaafin means 'owner of the palace' in Yoruba), was the head of the empire and supreme overlord of the people. The Alaafin of Oyo was also expected to give his subordinates honours and presents. In return, all sub-rulers had to pay homage to the Oba and renew their allegiance at annual ceremonies.
The Oyo Mesi selected the Alaafin. He was not always closely related to his predecessor, although he did have to be descended from Oranmiyan, a son of Oduduwa, and to hail from the Ona Isokun ward (which is one of the three royal wards).
While the Alaafin of Oyo was the supreme overlord of the people, he was not without checks on his power. The Oyo Mesi were the seven principal councilors of the state. They constituted the Electoral Council and possessed legislative powers. They represented the voice of the nation and had the chief responsibility of protecting the interests of the empire.
Decline of the Oyo Empire
Many believe the decline of the Oyo empire had started as early as 1754 with the dynastic intrigues and palace coups sponsored by the Oyo Prime Minister Gaha. The events that led to the secession of Ilorin began in 1793. In 1823, after Afonja had been killed by his erstwhile allies Shehu Alimi and Solagberu (who was himself later killed by Alimi's son), Ilorin became part of the Sokoto Caliphate.
By the time Captain Hugh Clapperton visited Oyo-Ile in 1825 during the reign of Alaafin Majotu, the empire was already in a state of decline. As Oyo tore itself apart via political intrigue, its vassals began taking advantage of the situation to press for independence. After the destruction of Oyo-Ile, the capital was moved further south, to Ago d'Oyo.
In the late eighteenth century, Oyo came to rely too much on the trading of slaves with Europeans, so that when the trade was outlawed, Oyo suffered a loss of revenue and authority. This allowed many tributary states, such as Dahomey, to rebel and exert their own independence, at Oyo's expense. Oyo also became a target of the Fulani Jihad of 1804, which established the Sokoto Caliphate and caused frequent clashes with Oyo. This caused the Oyo Empire to fall into chaos and suffer a massive loss in territory, power, and influence.
Yoruba Society and Culture
The Yoruba culture was originally an oral tradition, and the majority of Yoruba people are native speakers of the Yoruba language. Yoruba is classified within the Edekiri languages, and together with the isolate Igala, form the Yoruboid group of languages within what we now have as West Africa.
| Language Group | Languages | Geographic Area |
|---|---|---|
| Yoruboid | Yoruba, Igala | West Africa |
| Edekiri | Yoruba dialects | Northwest, Central, Southeast Yoruba areas |
Yoruba people have a sense of group identity around a number of cultural concepts, beliefs and practices recognizable by all members of the ethnic group. Prominent among these is the tracing of the entire Yoruba body through dynastic migrations to roots formed in Ile-Ife, an ancient city in the forested heart of central Yorubaland and its acceptance as the spiritual nucleus of Yoruba existence.
Following this linkage to the ancient city of Ife is the acknowledgement of an historic crowned king, Oduduwa, a personage nominally considered the 'father' of the Yoruba people. These divinities are venerated as embodiments of natural forces and divine power.
Linguistically, the Yoruboid languages, and in particular the Edekiri subgroup, form a closed group of mutually intelligible dialects which strongly bound the people who speak them together as members of the same linguistic community.
Occupational engagements like farming, hunting, crafting, blacksmithing, trading, as well as fishing for the coastal or riparian groups are commonplace.
Traditionally kingship and chieftainship were not determined by simple primogeniture, as in most monarchic systems of government. An electoral college of lineage heads was and still is usually charged with selecting a member of one of the royal families from any given realm, and the selection is then confirmed by an Ifá oracular request.
The Ọbas live in palaces that are usually in the center of the town. Opposite the king's palace is the Ọja Ọba, or the king's market. These markets form an inherent part of Yoruba life.
Democratic Republic of the Yoruba (D.R.Y)
The DEMOCRATIC REPUBLIC OF THE YORUBA (D.R.Y) IS A SOVEREIGN NATION AND IS THE ONE CALLED YORUBA NATION, YORUBA KINGDOM, YORÙBÁ LAND, YORUBA COUNTRY IN THE PAST, IT HAS BECOME DEMOCRATIC REPUBLIC OF THE YORUBA (D.R.Y) FROM 12TH APRIL 2024.
IT IS NOW A CRIME FOR ANYONE TO SAY HE/SHE WANTS TO SECURE INDEPENDENCE FOR YORUBA NATION, BECAUSE THERE IS NO SUCH THING AGAINONLY D.R.Y IS EXISTING, OTHERS ARE NOW UNDER D.R.Y. IT IS A CRIME FOR ANYONE TO CALL YORUBA NATION WITHOUT CALLING D.R.YWHATEVER YOU CALL YORUBA NATION WITHOUT ADDING D.R.Y IS A CRIME, WHETHER YOU WANT TO SAY IT IN SPEECH, SONG WITHOUT ADDING D.R.Y, YOU HAVE COMMITTED A CRIME UNDER INTERNATIONAL LAW AND UNDER DEMOCRATIC REPUBLIC OF THE YORUBA.
THEREFORE ANYONE WHO WANTS TO TALK ABOUT DEMOCRATIC REPUBLIC OF THE YORUBA (D.R.Y) MUST GET USED TO IT NOT TO CALL IT ONLY YORUBA NATION WITHOUT ADDING D.R.Y.
Popular articles:
tags:
