The story of a mighty warrior Iganmode Afeleja

Historical Antecedent

OTA, IGANMODE AFELEJA, AFIKOTI YOJU EGBA, AFI PONPONDO YOJU KETU

Literally translated the above statement means "Ota, Iganmode who fights with a cutlass. One who removes the eyes of the Egba with the ear-cleaning needle, and plucks out the eyes of Ketu with the U-shaped pin".       The above encomium is the praise song with which an Ota indegine is eulogised.All sons of Oduduwa, the legendary father of the Yoruba race have similar encomia peculiar to each of their towns.Lagos for instance is reffered to as "EKO AKETE ILE OGBON ARODEDE: AROMI SALEGBE LEGBE"(lagos home of wisdom which hangs precariously and refuses to fall; Home of aquatic splendour). Ibadan is reffered to as "IBADAN OMO AJOROSUN OMO AJE IGBIN"(Ibadan who seeks mango for super and eats the snail with its shell). Each town's encomium depicts certain antecedents and peculiarities relevant to it. The reference to Ota therefore depicts the awe in which the town,s founding fathers were held in the past.             When the progenitor of the Awori tribe Olofin and his followers left Ili-ife, they migrated southward coming through a river.They carried along with them the mud plate handed over to them at the palace of Oduduwa. They were instructed to place the plate on the river whose course they were to follow until the plate finnally sank.            They were then to settle down wherever the plate sank. A few days after they left Ile-ife, the plate suddenly stopped at a point at Olokemeji near Abeokuta.The people then started making huts with the hope that they had reached their destination.            However seventeen days later, the plate moved on. It later stopped once more at Oke-Ata where for another seventeen days it refused to bulge before suddenly shifting again.             The plates third place of stoppage was at the outskirts of Abeokuta towards Lagos. Within the further seventeen days of the peoples sojourn at this point one of them who was a very great hunter had fallen in love with the vegetation of the area because of the large number of game he was able to kill. He therefore stayed behind when the group moved on after the plate shifted base again. The mans name was OSHO ARO-BI-OLOGBO-EGAN. The settlement, which today is made popular all over the world by the sitting of The Nervous Diseases Hospital there, derived its name Aro from this great hunter.            Isheri near Lagos was the next place of call of the mysterious mud plate. When it stopped at Isheri, the people, used to the nomadic nature of the plate adopted a wait and see stance. After counting seventeen days several times without any sign of the plate moving, Olofin ordered his followers to go into action and start erecting permanent structures. The people settled down and engage in several trades. However, at the seventeenth count of seventeen days the plate moved once more. This led to pessimism amongst the followers of Olofin who had been happily settled down for two hundred and eighty-nine days. Some of them were actually looking forward to reaping their crops in no distant future. It was therefore agreed that Olofin and a handful of his followers should continue tracking the plate while the majority of them stayed behind at Isheri.

Read More

In the history of YORUBA race, Moremi Ajasoro can never be forgotten, princess Moremi hailed from Offa, She was a member by marriage to the royal family of OONI Oduduwa, the progenitor of the Yoruba race. Ayaba moremi ajasoro was a wife to OONI Oranmiyan of Ile-Ife the son of OONI ODUDUWA. Her face radiates with beauty like that of the early morning sun. Ayaba Moremi Ajasoro was a faithful wife and a steadfast supporter of OONI Oranmiyan and Ile-Ife.
At a time a neighbouring tribe called Igbo were always invading Ile-ife dressed in raffia palms. The igbo's were enslaving the Yoruba's. During this period Moremi Ajasoro had to offer anything she had as sacrifice to the Spirit of the river Esimirin in order to discover the strength of her nation's enemies.
She was taken as a slave by the Igbo and, due to her beauty, she got married to their ruler as his queen. After a while there she had known every secret about her new husband's army, she then escaped to Ile-Ife and revealed this to OONI Oranmiyan after which they were able to subsequently defeat them in battle.
After the war she returned to OONI Oramiyan of Ife who immediately re-instated her as his Princess Consort. In order to fulfil her pledge to Esimirin before embarking on the mission, her son Olurogbo was sacrificed to the Spirit of Esimirin because that was what it asked her for when she returned.
In Ile-ife, The Edi Festival is celebrated. This festival was said to have started as a means of celebrating the sacrifice the princess made for the people of Yorubaland.
More so, a number of public places are named after her in Nigeria

Read More

                                           Awori PeopleA brief history and belief of the     original indigenes of Lagos

  

                                                            Origin of Awori people

Legend has it that Prince Olofin and his followers left the palace of King Oduduwa in Ile-Ife and migrated southward along a river.

Olofin is one of Oduduwa's son

King Oduduwa had given Olofin a mud plate, instructing him to place it on the water and follow it until it sank into the river.

It is said that several days after leaving Ile-Ife, the plate suddenly stopped near Olokemeji near present-day Abeokuta. And after seventeen days, it began moving again.

It would later stop for another seventeen days at Oke-Ata.

At the end of seventeen days, the mud plate began moving again, only to stop again on the southern outskirts of present-day Abeokuta, where it stayed for another seventeen days.

It was here some of Olofin's followers decided to remain. This group of people was under the leadership of a man named Osho Aro-bi-ologbo-egan.The mud plate would continue again down the river, only to stop for the fourth time at Isheri, where it remained for a much longer period of time.

Owing to this, Olofin began instructing his followers to begin setting up a permanent settlement, but after 289 days (17 x 17) the plate began moving again.

And when it did, only a few followers joined Olofin to follow the plate. The rest of the group decided to stay behind.

They had only journeyed for two days when the plate stopped briefly at Iddo in Lagos.

It was at Idumota in central Lagos that the mud plate sank into the bottom. After whirling on the water.

When Olofin returned to Iddo to meet his group, it is said that they’d asked him where the plate was. And in answering, he said, "Awo Ti Ri" meaning "The plate has sunk". This is how the name Awori is said to have come into being.

The Awori is a tribe of the Yoruba people speaking a distinct dialect of the Yoruba language. And they are presently found in both Ogun State and Lagos State, Nigeria.

Awori belief system

Among the Aworis, traditional beliefs and practice exist side-by-side Islam and Christianity.

Even some of the Awori combined Islam or Christianity with their traditional beliefs and practices.

However, the use of Ifa Oracle in the determination of certain issues and events such as date of the festival, coronation ceremony, causes of state calamity is in practice among traditional believers.

Picture of one of the masquerades
 in Ota named Ogogo Omokulodo

                                                     

And individual’s future and fortune remain an important aspect of Yoruba civilization, which the Awori still retain.

In addition, the institutions of priesthood and palace society for which the Yoruba of the interior are famous featured prominently between them.

For instance, the possession of Ade crown and recognition of Oba, which is the highest conception of political authority among the Yoruba, is what every tradition leader; especially those from royal lineages in Aworiland aspire to.

                                          OLOTA OF OTA

The Olota of Ota is the traditional, yet ceremonial, sovereign of Ota, Ogun State, Nigeria. He is also called an Oba.

Historically, the Olota of Ota was a crowned ruler whose power came from the traditional homeland of the Yoruba, Ile-Ife.^[1] Since the first local elections in 1955, he has had no political power, but is sought as a counsel or sponsor by Nigerian politicians who seek support from the residents of Ota. The official residence of the Oba is a palace within the town.^[2]

Selection of an Olota

When a reigning Olota dies, the Ota Council of Chiefs receives an official report of his death. Burial rites are performed, and last for three months.

Following the end of the three-month mourning period, the selection and enthronement procedures for a new Olota begin. Candidates come from one of the three ruling houses:Ikowogbe, Ijemo-Isolosi, and Ileshi. Ruling houses are rotated so that each has an opportunity to produce an Oba. Proposed candidates must be members of the ruling house whose turn it is to produce candidates and male, though exceptions can be made if there are no qualified male candidates. The competition can be fierce, and sometimes pits family members against one another. Courts are sometimes involved in settling disputes within a ruling house. Eventually, the ruling family meets and presents one or more candidates to a group of Kingmakers. There are twelve Kingmakers: the Balogun of Ota, the Ajana of Ijana Quarter, the Onikotun of Otun Quarter, the Onikosi of Osi Quarter, the Akogun of Oruba Quarter, Seriki of Ota, the Ekerin of Ota, the Odota of Ota, the Lisa of Ota, the Aro of Ota, and the Oluwo of Ota. The Kingmakers then make the final determination of who becomes the Olota.^[3]

See Ota Traditional Chiefs for more information about the Kingmakers and other major and minor chiefs of Ota.

Prior to the installation of a new Oba, members of the Ogboni secret society perform a procession around Ota to perform pre-installation rites. Additionally, other chiefs play important roles in the installation of a new Olota, such as the Odota and the Aro, who perform the installation rites, and the Oluwo, who performs rituals at predetermined dates following the crowning of a new Olota.^[4]

List of Olotas of Ota 

• Oba Akinsewa Ogbolu (1621-1680)
• Oba Morolugbe (Oba Moro) (1701-1725)
• Oba Oromolu (1725-1768)
• Oba Olagoroye (1768-1786)
• Oba Adelu (1794-1821)
• Oba Olukori (1821-1853)
• Oba Oyede I (1853-1882)
• Oba Isiyemi (1882-1901)
• Oba Aina Ako (1902-1927)
• Oba Salami Oyelusi Oyede (1927-1947)
• Oba Timothy Fadina (1949-1954)
• Oba Timothy Talabi Dada (1954-1992)
• Oba Moshood Adetoro Alani Oyede (1997–2016)
• Oba Adeyemi Obalanlege (newly crowned)                                                                                                                                                                                                                                         

Read More

the yoruba culture

                                                           THE YORUBA CULTURE

Sculpture

Yoruba Copper mask for King Obalufon, Ife, Nigeria c. 1300 C.E.

The Yoruba are said to be prolific sculptors, famous for their magnificent terra cotta works throughout the 12th and 14th century; artists also earnests their capacity in making artwork out of bronze.^[2]

Esiẹ Museum is a museum in Esiẹ, Irepodun. The museum was the first to be established in Nigeria when it opened in 1945. The museum once housed over one thousand tombstone figures or images representing human beings. It is reputed to have the largest collection of soapstone images in the world.^[3] In modern times the Esie museum has been the center of religious activities and hosts a festival in the month of April every year.

Textile[edit]

Weaving is done on different types of looms in order to create hundreds of different patterns.

Cuisine[edit]

Iyan (pounded yam) plate

Some dishes are prepared specially for festivities and ceremonies. Jollof rice and fried rice are very common in Nigeria. Other popular dishes include ekuru and aro, stews, corn, cassava, and flours (e.g., maize, yam and plantain Flours), eggs, chicken, and assorted meat and fish). Some less well known meals and many miscellaneous staples are arrowroot gruel, sweetmeats, fritters and coconut concoctions; and some breads - yeast bread, rock buns, and palm wine bread to name a few. Yoruba cuisine is quite vast.^[4]Some common foods native to the Yoruba include moin-moin (steamed bean pudding) and akara (bean cake). Native Yoruba soups include ewedu, gbegiri, and efo riro (a type of vegetable soup). Such soups as okra (locally known as "ila asepo") and egusi have become very popular in Western Nigeria in recent times and, in addition to amala, a traditional Yoruba fufu made of yam flour, these can be eaten with numerous Nigerian fufu meals, including pounded yam (locally referred to as "iyan"), 'lafun' a Nigeria fufu made from cassava, semolina, and garri (eba).

Naming customs[edit]

The Yoruba people believe that people live out the meanings of their names. As such, Yoruba people put considerable effort into naming a baby. Their philosophy of naming is conveyed in a common adage, ile ni a n wo, ki a to so omo l'oruko ("one pays attention to the family before naming a child"): one must consider the tradition and history of a child's relatives when choosing a name.

Some families have long-standing traditions for naming their children. Such customs are often derived from their profession or religion. For example, a family of hunters could name their baby Ogunbunmi (Ogun gives me this) to show their respect to the divinity who gives them metal tools for hunting. Meanwhile, a family that venerates Ifá may name their child Falola (Ifa has honor).^[1]

Naming[edit]

Since it is generally believed that names are like spirits which would like to live out their meanings, parents do a thorough search before giving names to their babies. Naming ceremonies are performed with the same meticulous care, generally by the oldest family member. Symbolic of the hopes, expectations and prayers of the parents for the new baby, honey, kola, bitter kola, atare (alligator pepper), water, palm oil, sugar, sugar cane, salt, and liquor each have a place and a special meaning in the world-view of the Yoruba. For instance, honey represents sweetness, and the prayer of the parents is that their baby's life will be as sweet as honey.^[5]

After the ritual, the child is named and members of the extended family have the honour of also giving a name to the child. The gift of a name comes with gifts of money and clothing. In many cases, the relative will subsequently call the child by the name they give to him or her, so a new baby may thereafter have more than a dozen names.^[6]

Oruko Amutorunwa (Preordained name)[edit]

• Amutorunwa (brought from heaven)
• Oruko - name

Some Yoruba believe that a baby may come with pre-destined names. For instance, twins (ibeji) are believed to have natural-birth names. Thus the first to be born of the two is called Taiwo or "Taiye", shortened forms of Taiyewo, meaning the taster of the world. This is to identify the first twin as the one sent by the other one to first go and taste the world. If he/she stays there, it follows that it is not bad, and that would send a signal to the other one to start coming. Hence the second to arrive is named Kehinde (late arrival; it is now common for many Kehindes to be called by the familiar diminutive "Kenny". The child born to the same woman after the twins is called Idowu, and the one after this is called Alaba(female) or Idogbe (male). Ige is a child born with the legs coming out first instead of the head; and Ojo (male) or Aina (female) is the one born with the umbilical cord around his or her neck. When a child is conceived with no prior menstruation, he or she is named Ilori. Dada is the child born with locked hair; and Ajayi (nicknamed Ogidi Olu) is the one born face-downwards.^[7]

Other natural names include Abiodun (one born on a festival day or period),"Abiona"(one born on a journey)Bosede (one born on a holy day); Babatunde/Babatunji (meaning father has come back) is the son born to a family where a father has recently passed. This testifies to the belief in reincarnation. Iyabode, Yeside, Yewande, and Yetunde, ("mother has come back") are female counterparts, names with the same meaning.

Oruko Abiso (Name given at birth)[edit]

• Oruko - name
• Abi - birthed
• So - named

These are names that are not natural with the child at birth but are given on either the seventh day of birth (for females) and ninth day of birth (for males). Some Yoruba groups practice ifalomo(6th) holding the naming rites on the sixth day. The influence of Islam in Yoruba culture was responsible for the eighth-day naming ceremony. Twin-births when they are male and female are usually named on the eighth day but on the seventh or ninth day if they are same-sex twins. They are given in accordance with significant events at time of birth or with reference to the family tradition as has been mentioned above.

Examples of names given with reference to the family tradition include Ogundiran (Ogun has become a living tradition in the family); Ayanlowo (Ayan drumming tradition is honorable); Oyetoso (Chieftaincy is ornament); Olanrewaju (Honor is advancing forward); Olusegun (God has conquered the enemy)."ajewole" (wealth as being the family)

Abiku Names[edit]

• Abi - birthed, or Bi - born
• Iku - death, or Ku - die / dead

The Yoruba believe that some children are born to die. This derives from the phenomenon of the tragic incidents of high rate of infant mortality sometimes afflicting the same family for a long time. When this occurs, the family devises all kinds of method to forestall a recurrence, including giving special names at a new birth.^[8] Such names reflect the frustration of the poor parents:

• Malomo (do not go again)
• Kosoko (there is no hoe anymore). This refers to the hoe that is used to dig the grave.
• Kashimawo (let's wait and see). This suggests a somewhat cynical attitude in the parent(s).
• Banjoko (sit with me)
• Orukotan (all names have been exhausted)
• Yemiitan (stop deceiving me)
• Kokumo (this will not die)
• Durojaiye (stay and enjoy life)
• Durotimi or Rotimi (stay with me)

Pet names[edit]

The Yoruba also have pet names or oriki. These are praise names, and they are used to suggest what the child's family background is or to express one's hope for the child:Akanbi- (one who is deliberately born); Ayinde (one who is praised on arrival); Akande (one who comes or arrives in full determination); Atanda (one who is deliberately created after thorough search). For females, Aduke (one who everyone likes to take care of), Ayoke (one who people are happy to care for), Arike (one who is cared for on sight), Atinukeor Abike (one that is born to be pampered),"Anike" which come from a longer name meaning we have a crown and it is as delicate as an egg.

Law[edit]

Yoruba law is the legal system of Yorubaland. It is quite intricate, each group and subgroup having a system that varies, but in general, government begins within the immediate family. The next level is the clan, or extended family, with its own head known as a Baálé. This chief will be subject to town chiefs, and these chiefs are usually themselves subject to their Oba, who may or may not be subject to another Oba himself.^[9]

Most of what survived of this legal code has been assimilated into the customary laws of the sovereign nations that the Yoruba inhabit.

Linguistics[edit]

Main article: Yoruba language

Yoruba written literature begins with the formation of its grammar published in 1843. The standard language incorporates several features from other dialects.^[10]

Wedding[edit]

The wedding ceremony is the climax of a process that starts with courtship. The young man identifies a young woman that he loves. He and his friends seek her out through various means. The young man sends messages of interest to the young woman until such a time that they are close enough to avoid a go-between (alarina). Then once they both express mutual love, they let their parents know about their feelings for each other. The man's parents arrange to pay a visit to the prospective bride's parents. Once their consent is secured, the wedding day may be set. Prior to the wedding day, the payment of bride price is arranged. This secures the final consent of the bride's parents, and the wedding day is fixed. Once the day has been fixed through either consultation of the Orishas by a babalawo (in the case of followers of the Yoruba religion) or the decision of a man of God (in the case of the Christians or Muslims), the bride and bridegroom are warned to avoid travelling out of town, including to the farm. This is to prevent any mishap. The wedding day is a day of celebration, eating, drinking and dancing for parents, relations, the new husband and wife and their friends and, often, even foes. Marriage is not considered to be only a union of the husband and wife, it is also seen among the Yoruba as the union of the families on both sides. But before the bride goes to her husbands house, she is escorted by different people i.e. family and friends to the door step of her new home in a ritual called Ekun IyawoThe child that is named will grow to adulthood. The Yoruba culture provides for the upbringing of the child by the extended family. In traditional society, the child is placed with a master of whatever craft the gods specify for him or her. Or he may take to the profession of the father, in the case of a boy, or the mother, in the case of a girl. The parents have the responsibility for his/her socialization into the norms of the larger society, in addition to giving him a means of livelihood. His or her wedding is also the responsibility of the parents.

A Yoruba bride hugs her mother on her traditional wedding day. This is a farewell hug from mother to daughter. Nigerian Yoruba wedding

meaning 'The cry of the new bride', this is to show that she is sad leaving her parents' home and signify her presence in the new home. There she is prayed for and her legs are washed. It is believed that she is washing every bad-luck that she might have brought into her husband's house away. Before she is finally ushered into her house, if she is an adherent of the Yoruba faith, she is given a calabash (igba) and is then asked to break it. When it breaks, the number of pieces it is broken into is believed to be the number of children she will give birth to. On the wedding night she and her husband have their first meeting and he is ordinarily expected to find her to be a virgin. If he doesn't, she and her parents are disgraced and may be banished from the village where they live.

While this is the only marital ceremony that is practiced by the more traditional members of the tribe, Christian and Muslim members generally blend it with a church wedding and registry wedding (in the case of Christians) or a nikkah and registry wedding (in the case of Muslims). In their communities, the Yoruba ceremony described above is commonly seen as more of an engagement party than a proper wedding rite.

Music[edit]

Yoruba cultural dancer1

Main article: Yoruba music

Music and dance have always been an important part of their culture; used in the many different forms of entertainment.^[11]

Funeral[edit]

In Yoruba belief, death is not the end of life; rather, it is a transition from one form of existence to another. The ogberis (ignorant folks) fear death because it marks the end of an existence that is known and the beginning of one that is unknown. Immortality is the dream of many, as "Eji-ogbe" puts it: Mo dogbogbo orose; Ng ko ku mo; Mo digba oke; Mo duro Gbonin. (I have become an aged ose tree; I will no longer die; I have become two hundred hills rolled into one; I am immovable.) Reference to hills is found in the saying "Gboningbonin ni t'oke, oke Gboningbonin".

The Yoruba also pray for many blessings, but the most important three are wealth, children and immortality: ire owo; ire omo; ire aiku pari iwa. There is a belief in an afterlife that is a continuation of this life, only in a different setting, and the abode of the dead is usually placed at a place just outside this abode, and is sometimes thought of as separated by a stream. Participation in this afterlife is conditional on the nature of one's life and the nature of one's death. This is the meaning of life: to deliver the message of Olodumare, the Supreme Creator by promoting the good of existence. For it is the wish of the Deity that human beings should promote the good as much as is possible. Hence it is insisted that one has a good capacity for moral uprightness and personhood. Personhood is an achieved state judged by the standard of goodness to self, to the community and to the ancestors. As people say: Keni huwa gbedegbede; keni lee ku pelepele; K'omo eni lee n'owo gbogboro L'eni sin. (Let one conduct one's life gently; that one may die a good death; that one's children may stretch their hands over one's body in burial.)

The achievement of a good death is an occasion for celebration of the life of the deceased. This falls into several categories. First, children and grand children would celebrate the life of their parent who passed and left a good name for them. Second, the Yoruba are realistic and pragmatic about their attitude to death. They know that one may die at a young age. The important thing is a good life and a good name. As the saying goes: Ki a ku l'omode, ki a fi esin se irele eni; o san ju ki a dagba ki a ma ni adie irana. (if we die young, and a horse is killed in celebration of one's life; it is better than dying old without people killing even a chicken in celebration.)

It is also believed that ancestors have enormous power to watch over their descendants. Therefore, people make an effort to remember their ancestors on a regular basis. This is ancestor veneration, which some have wrongly labelled ancestor worship. It is believed that the love that exists between a parent and a child here on earth should continue even after death. And since the parent has only ascended to another plane of existence, it should be possible for the link to remain strong.

Philosophy[edit]

Yoruba culture consists of the folk/cultural philosophy, the autochthonous religion and folktales. They are embodied in Ifa-Ife Divination, known as the tripartite Book of Enlightenment or the Body of Knowledge in Yorubaland and in Diaspora. Other components of the Book of Knowledge or the Book of Enlightenment are psychology, sociology, mathematics, cosmogony, cosmology, and other areas of human interests.

Yoruba cultural thought is a witness of two epochs. The first epoch is an epoch-making history in mythology and cosmology. This is also an epoch-making history in the oral culture during which time divinity-philosopher Orunmila was the head and a pre-eminent diviner. He pondered the visible and invisible worlds, reminiscing about cosmogony, cosmology, and the mythological creatures in the visible and invisible worlds. Divinity-philosopher Orunmila epitomizes wisdom and idealism. But he is more of a psychologist than a philosopher. He is the cultivator of ambitions and desires, and the interpreter of ori (head) and its destiny. The non-literate world, compelled by the need to survive, impelled by the need to unravel the mysteries of the days and nights made divinity-philosopher Orunmila to cultivate the idea of Divination.

The second epoch is the epoch of metaphysical discourse. This commenced in the 19th century when the land became a literate land through the diligence and pragmatism of Dr. Bishop Ajayi Crowther, the first African Anglican Bishop.He is regarded as the cultivator of modern Yoruba idealism.

The uniqueness of Yoruba thought is that it is mainly narrative in form, explicating and pointing to the knowledge of the causes and nature of things, affecting the corporeal and the spiritual universe and its wellness. Yoruba people have hundreds of aphorisms, folktales, and lore, and they believe that any lore that widens people's horizons and presents food for thought is the beginning of a philosophy.

As it were in the ancient times, Yoruba people always attach philosophical and religious connotations to whatever they produced or created. Hence some of them are referred to as artist-philosophers. This is an accretion to the fact that one can find a sculptor, a weaver, a carver or a potter in every household in Yoruba land.

Despite the fact that the Yoruba cannot detail all their long pedigrees, such as divinity-philosopher Oduduwa, divinity-philosopher Obatala, divinity-philosopher Orunmila, divinity-philosopher Sango, divinity-philosopher Ogun, divinity-philosopher Oshun, divinity-philosopher Olokun, divinity-philosopher Oya, divinity-philosopher Esu, divinity-philosopher Oshosi, divinity-philosopher Yemoja, divinity-philosopher Sopona, etc., nonetheless it is a fact of truth that they had all impacted the Yoruba people and contributed to the wellness and well-being of the Yoruba society.Without their various contributions, Yoruba land could have been lost in a hay of confusion.

Although religion is often first in Yoruba culture, nonetheless, it is the thought of man that actually leads spiritual consciousness (ori) to the creation and the practice of religion. Thus thought/philosophy is antecedent to religion.

Today, the academic and the nonacademic communities are becoming more and more interested in Yoruba culture, its Book of Enlightenment. Thus more and more researches are being carried out on Yoruba cultural thought, as more and more books are being written on it—embossing its mark and advancing its research amongst non-African thinkers such as the political philosophers and political scientists who are beginning to open their doors to other cultures, widening their views.

Yoruba Idealism[edit]

Idealism in Yoruba-land and for the Yoruba people is equated with the ideal purpose of life, the search for the meaning of life and the yearning for the best in life. Ajayi Crowther's passion for pragmatism and idealism inspired Chief Obafemi Awolowo who succeeded in creating a moral atmosphere for the Yoruba land to thrive, impacting a moral majority to which idealism belongs and from which realism emerges. His leadership philosophy helped him with big ideas. He built the first Radio and TV Houses in Africa. He cultivated the big ideas that led to the building of the first Cocoa House in the world. Generally, Yoruba people are idealists by nature.

Religion[edit]

Main article: Yoruba religion

The Yoruba are said to be religious people, but they are also pragmatic and tolerant about their religious differences. Whilst many profess the Yoruba school of thought; many more profess other faiths e.g. Christianity, Islam etc.^[12]

Language[edit]

Main article: Yoruba language

Yoruba people traditionally speak the Yorùbá language, a member of the Niger–Congo language family. Apart from referring to the aggregate of dialects and their speakers, the term Yoruba is used for the standard, written form of the language.^[13]

Read More