Intermediate Yoruba: Language, Culture, Literature, and Religious Beliefs, Part Ii

INTERMEDIATE

YORUBA

Order this book online at www.trafford.com

or email orders@trafford.com

Most Trafford titles are also available at major online book retailers.

© Copyright 2011 Abraham Ajibade Adeleke, PhD.

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system,

or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording,

or otherwise, without the written prior permission of the author.

Printed in the United States of America.

ISBN: 978-1-4269-4909-8 (sc)

ISBN: 978-1-4269-4908-1 (e)

Trafford rev. 01/28/2011

missing image file www.trafford.com

North America & international

toll-free: 1 888 232 4444 (USA & Canada)

phone: 250 383 6864 fax: 812 355 4082

THIS BOOK IS DEDICATED TO

To my father

Moses Afolabi Alagbe Adeleke

A Royal Patriarch of the Adelekes.

Preface

As a Yoruba man, I have two concerns for writing this intermediate volume: to present Yoruba grammar in as much depth and variety as possible, and to provide framework for understanding them. This volume is intended to contribute to the development of the study of African languages and cultures. It seems to me that this appropriately conceived and well-written material is available for use in both secondary and higher education worldwide. Moreover, it is my hope that this volume will not only be a useful teaching instrument within the formal curriculum, but will also play an important role in shaping the study of African languages in foreign lands.

Previous introductions to African languages and cultures have suffered excessive misconceptions and sweeping generalities, to overcome these problems, I have utilized a series of case studies and juxtaposed particular ethnographic materials.The superb quality of these materials make it possible to present something of general interest in Yoruba language through analysis of some well- portrayed examples.

Acknowledgments

The writing of this text, Intermediate Yoruba Part II, has been a group effort involving the input and support of my family, especially my wife, Dorcas Titilayo Asunke Adeleke, friends and colleagues. To each person, I offer my sincere thanks. To begin with, I must site the contribution of my students who have taken Yoruba classes from me: students from Albany State University, Darton College, group study students at the Cultural Centers across the United States of America, and interest groups from various churches. It is trite to say that they have been a continuing inspiration, and of course, they have. They taught me what students want to know about Yoruba language and culture.

The quality of a textbook depends greatly upon the quality of the prepublication reviews. In this respect, my first and deepest expression of indebtedness goes to Professor Wande Abimbola of Boston University, U.S.A., and Professor Wole Soyinka of Emory University in Georgia, U.S.A. for their welcomed advice and encouragement.

A special note of appreciation goes to those colleagues who have taught the courses before me at Albany State University in Albany Georgia, U.S.A., the late Professor Samuel Oladeji, who developed the African Studies curriculum; Professor Babatunde Abayomi, ASU Vice-President of Academic Affairs, Dr. Abiodun Ojemakinde; Former Assistant Vice President to V.P. at ASU, Dr. James L. Hill.

There are still fellow professors who have contributed to the development of this book by providing constructive review of various portions of the manuscript: Drs. Babafemi Elufiede, Olatunde Okediji, Abraham Andero, and Philip Jemilohun. I also want to give special thanks to Ms. S. Hunter, and Ms. L Moultrie for their dedication in getting the manuscript together. A special thanks also to Mr. Kola Williams, Olakunla Oladipupo, Dr. and Mrs. Tunji and Doyin Augustus for their excellent editorial input.

It is also a pleasure to thank my overseas contributors, the late Rev. S.O. Opayinka, Mr. James Adedeji, Mr. Ipade Adeleke, Matthew Adeleke, Enoch A. Adeleke, and Comfort Kehinde Adetoyinbo of Nigeria, who supervised the revision from start to finish with enthusiasm, skill, and lots of good ideas. Lastly, my indebtedness goes to the king of the Yoruba kingdom, His Royal Majesty, Alayeluwa Oba (Dr.) Lamidi Olayiwola Adeyemi III, Iku Baba Yeye ,The Alaafin of Oyo. I sincerely appreciate his willingness to share his knowledge of history both privately and publicly. If you have suggestions or comments, please feel free to contact me at my e-mail address aadeleke@asurams.edu or aadeleke@aol.com.

Introduction: The Yoruba People

Yoruba

The Yoruba (native name Yoruba) is a large ethno-linguistic group or ethnic nation in West Africa. The Yoruba constitute approximately 35% of Nigeria’s total population and number upwards of 46 million individuals throughout the region of West Africa. They share borders with the Nupe and Borgu peoples in the northwest, the Esan and Edo to the southwest, the Igala and the other related groups to the northeast, and the Egun, Fon, and other Gbe-speaking people in the southwest. While the majority of the Yoruba lived in every state of Nigeria, there are also substantial indigenous Yoruba communities in the conquered Yoruba Republics of Benin and Togo, as well as diaspora. For example, there are Yoruba communities in Sierra Leone, Brazil, Cuba, Puerto Rico, and Trinidad, USA, and Canada, and major European countries like Britain, France, and Germany.

The Yoruba are the main ethnic group in the states of Ekiti, Lagos, Ogun, Ondo, Osun, and Oyo; they also constitute a sizable portion of Kwara and Kogi states as well as republic of Benin.

Total Population………………………….   Approx. 46 Million

Regions with Significant Populations…….   Nigeria, Benin, Togo, Cuba, Brazil, USA, Britain

Language…………………………………..   Yoruba

Religion……………………………………   Christianity, Islam, Indegeneous

            Traditional Religions

Related Ethnic Groups……………………   Nago, Itsekiri, Igala

Yoruba Origin Mythology

The mythology of the origin of the Yoruba, who refer to themselves as Omo O’odua (Children of Oduduwa), revolves around the mythological figure of Oduduwa or Odudua. The meaning of the name may be translated the Spiritual One (O/Ohun) who created the Knowledge (odu) of Character (iwa). Courlander (1973) documented two variations of the myth of how Oduduwa became the legendary progenitor of the Yoruba.

Cosmogonic Origin Mythology

The Yorubas believe that Orisa’nla (The Great Divinity) also known as Obatala was the arch-divinity chosen by Oludumare, the supreme deity, to create solid land out of the primordial water that constituted the earth and populating the land with human beings. Obatala descended from heaven on a chain, carrying a small snail shell full of earth, palm kernel and a five-toed chicken. He was to empty the content of snail shell on the water after placing some pieces of iron on it, and then to place the chicken on the earth to spread it over the primordial water (oral tradition) as recorded by (Courlander, 1973).

According to the first variant of the cosmogonist myth, Obatala completed this task to the satisfaction of Olodumare and he was the given the task of making the physical body of human beings after which Olodumare would give them the breath of life. He also completed this task and this is why he has the title Obarisa Oba= King, Orisa=Deities-Oba Orisa=King of Deities.

The other variant of the cosmogonic myth does not credit Obatala with the completion of the task. According to oral tradition, while it conceded he was given the task, it claims that he got drunk before he got to the earth and was thus unable to do the job. Olodumare got worried when he did not return on time and sent Oduduwa to investigate. When Oduduwa found Obatala in a drunken state, he took over the task and completed it. The spot on which he landed and which he redeemed from water to become land is called Ile-Ife and is considered the sacred and spiritual home of the Yoruba. Olodumare later forgave Obatala and gave him the responsibility of molding the physical bodies of human beings making of land is a symbolic reference to the founding of the Yoruba kingdoms; and this is why Oduduwa is credited with that achievement.

Recently, historians have attributed this cosmological mythology to a pre-existing civilization at Ile-Ife which was invaded by militant immigrants from the east, led by a king named Oduduwa. Oduduwa and his group had been persecuted on the basis of religious differences and forced out of their homeland. They came to Ile-Ife where they subjugated the preexisting Ugbo inhabitants (often erroneously rendered Igbo but unrelated to the present Igbo people of Eastern Nigeria), under the leadership of Oreluere (Obatala).

After Oduduwa

Upon the death of Oduduwa, there was a dispersal of his children from Ile-Ife to found other kingdom (Owu, Ketu, Benin, Da, Sade, Popo, and Oyo). Each made a mark in the subsequent urbanization and consolidation of Yoruba confederacy of kingdoms, which each kingdom tracing its origin to Ile-Ife. Smith, R.S. (1969)

Pre-colonial Social Organization

Though monarchies were fairly common throughout the Yoruba-speaking region, they were not the only approach to government and social organization. The numerous Egba communities, found in the areas below Oyo’s Savannah region, were a notable example. According to Smith (1969), these independent polities often elected an Oba, though real politica, legislative, and judicial powers resided with the Ogboni, a council of notable elders. When citizens of more than 150 Egba and Owu communities migrated to the fortified city-state of Abeokuta during the internecine wars of the 19th century, each quarter retained its own Ogboni council of civilian leaders, along with an Olorogun, or council of military leaders, and in some cases its own elected Obas or Baales. These indepependent councils then elected their most capable members to join a federal civilian and military council that represented the city as a whole.

Commander Frederich Forbes, a representative of the British crown writing an account of his visit to the city in an 1853 edition of the Church Military Intelligencer, described Abeokuta as having four presidents, and the system of government as having 840 principle rulers or ‘House of Lords,’ 2800 secondary chiefs or ‘House of Commons, 140 principle military ones and 280 secondary ones. He described Abeokuta and its system of government as the most extraordinary republic in the world." Smith, (1969)

Gerontocratic leadership councils that guarded against the monopolization of powers by a monarch were a proverbial trait of the Egba. According to the eminent Oyo historian Samuel Johnson (1910), such councils were also well-developed among the northern Ogun group, the eastern Ekiti, and other groups falling under the Yoruba ethnic umbrella. Even in the Oyo, the most centralized of the pre-colonial kingdoms, the Alaafin consulted on all political decisions with a prime minister (the Basorun) and the counsil of leading nobles known as the Oyo Mesi.

Ibadan, a city- state and proto-empire, founded in the 19th century by a polyglot group of refugees, solders, and itinerant traders from Oyo and the other Yoruba subgroups, largely dispensed with the concept of monarchism, preferring to elect both military and civil councils from a pool of eminent citizens. The city became military republic, with distinguished soldiers wielding political powers through their election by popular acclaim and the respect of their peers. Similar practices were adopted by the Ijesa and other groups, which saw a corresponding rise in the social influence of military adventurers and successful entrepreneurs.

The Role of (Egbe) Occupational Guilds, social clubs, secret or initiatory societies, and religious units, commonly known as Egbe in Yoruba, included the Parakoyi (or league of traders) and Egbe Ode (hunter’s guild), maintained an important role in commerce, social control, and vocational education in Yoruba policies Akimwumi (2002).

There are also examples of other peer organizations in the region. When the Egba resisted the imperial domination of the Oyo Empire, a figure named Lisabi is credited with either creating or reviving a covert traditional organization named Egbe Aro. This group, originally a faners’ union, was converted to a network of secret militants throughout the Eba areas; and each lodge plotted to overthrow Oyo’s Ajeles (appointed administrators) (Johnson, S. 1900) in the late 1700s.

Similarity, convert military resistance leagues like the Ekitiparapo and the Ogidi alliance were organized during the 19th century wars by often-communities of Ekiti, Ijesha Igbomina and Osun Yoruba in order to resist various imperial expansionist plans of Ibariba, Nupe, and the Sokoto Caliphate.

The monarchy of any city-state was usually limited to a number of royal lineages. A family could be excluded from kinships and chieftaincy if any family member, servant, or slave belonging to the family committed a crime such as a crime such as theft, fraud, murder, or rape. In other city-states, the monarchy was open to the election of any free-born male citizen. There is also, in Ilesa, Ondo, and other Yoruba communities, several traditions of female Obas, though these were comparatively rare. The kings were almost always polygamous, and many had as many as 20 wives and often married royal family members from other towns or city-states. Johnson, (1900).

Yoruba Religion and Mythology

Religion and mythology is a major influence in West Africa, chiefly in Nigeria, and it has given origin to several New World religions such as Santeria in Cuba and Puerto Rico, and Candomble in Brazil. Itan is the term for the sum total of all Yoruba myths, songs, histories, and other cultural components. Most of these are undocumented oral tradition from generation to generation.

Many ethnic Yoruba were enslavedand taken to Cuba, Puerto Rico, Brazil, Trinidad, and the rest of the NewWorld through the Atlantic slave trade (chiefly in the 19th century, after the Oyo empire collapsed and the region plunged into civil war), and carried their religious beliefs with them. These concepts were combined with preexisting African-based religions, Christianity, Native American mythology, and Kardecist Spiritism into various New World lineages:

•   Santeria (Cuba) Puerto Rico)

•   Oyotunji (USA)

•   Idigene (Nigeria)

•   Anago (Nigeria)

•   Candomble (Brazil)

•   Batuque (Brazil)

The popularity known voodoo religion of Haiti combines the religious beliefs of the many different African ethnic nationalities taken to the island with the structure and liturgy from the Fon-Ewe of present day Benin and the Congo-Angolan culture however, the Yoruba revived religious ideology and deities also play an important role.

Yoruba deities include Oyo (wind goddess), Ifa (divination or fate), Eleda (destiny), Ibeji (twins), Osanyin (medicines and healing), Q un (goddess of fertility, protector of children and mothers), and Shango (God of Thunder). Human beings and other sentient creatures are also assumed to have their own individual deity or destiny, called Ori, who is venerated through a sculpture symbolically decorated with cowrie shells, Idowu (1962).

Traditionally, dead parents and other ancestors are also believed to possess powers of protection over their descendants. This belief is expressed in worship and sacrifice on the grave or symbol of the ancestor, or as a community in the observance of the Egungun festival where the ancestors are represented as colorfully masquerade of