Yoruba people
The Yoruba people are a West African ethnic group who inhabit parts of Nigeria, Benin, and Togo, a region collectively called Yorubaland. The Yoruba constitute more than 50 million people in Africa, and over a million outside the continent, and bear further representation among the African diaspora. The vast majority of Yoruba are in today's Nigeria, where they make up 20.7% of the country's population according to Ethnologue estimates, making them one of the largest ethnic groups in Africa. Most Yoruba people speak the Yoruba language, which is the Niger-Congo language with the largest number of native or L1 speakers.
Geography
In Africa, the Yoruba are contiguous with the Yoruboid Itsekiri to the south-east in the northwest Niger Delta, Bariba to the northwest in Benin and Nigeria, the Nupe to the north, and the Ebira to the northeast in Central Nigeria. To the east are the Edo, Ẹsan, and Afemai groups in Mid-Western Nigeria. To the northeast and adjacent to the Ebira and Northern Edo, groups are the related Igala people on the left bank of the Niger River. To the south are the Gbe-speaking Mahi, Gun, Fon, and Ewe who border Yoruba communities in Benin and Togo, to the west they are bordered by the Kwa-speaking Akebu, Kposo of Togo, and to the northwest, by the Kwa-speaking Anii, and the Gur speaking Kabiye, Yom-Lokpa and Tem people of Togo. Significantly Yoruba populations in other West African countries can also be found in Ghana, Benin, Ivory Coast, and Sierra Leone.Outside Africa, the Yoruba diaspora consists of two main groupings; the first being that of the Yorubas taken as slaves to the New World between the 16th and 19th centuries, notably to the Caribbean and Brazil, and the second consisting of a wave of relatively recent migrants, the majority of whom began to migrate to the United Kingdom and the United States following some of the major economic and political changes encountered in Africa in the 1960s till date.
Etymology
The oldest known textual reference to the name Yoruba is found in an essay from a manuscript written by the Berber jurist Ahmed Baba in the year 1614. The original manuscript is preserved in the Ahmed Baba Institute of the Mamma Haidara Library in Timbuktu, while a digital copy is at the World Digital Library. Mi'rāj al-Ṣu'ūd provides one of the earliest known ideas about the ethnic composition of the West African interior. The relevant section of the essay which lists the Yoruba group alongside nine others in the region as translated by John Hunwick and Fatima Harrak for the Institute of African Studies Rabat, reads:"We will add another rule for you, that is that whoever now comes to you from among the group called Mossi, or Gurma, or Bussa, or Borgu, or Dagomba, or Kotokoli, or Yoruba, or Tombo, or Bobo, or K.rmu – all of these are unbelievers remaining in their unbelief until now. Similarly Kumbe except for a few people of Hombori"
This early 1600s reference implies that the name Yoruba was already in popular demotic use as far back as at least the 1500s. Regarding the source and derivation of this name, guesses were posited by various foreign sociologists of external sources. These include; Ya'rub by Caliph Muhammed Bello of Sokoto, Goru Ba by T.J Bowen, or Yolla Ba etc.
These guesses suffer a lack of support by many locals for being alien to the traditions of the Yorubas themselves. In his work, Abeokuta and the Camaroons Mountains c.1863, the English ethnologist Richard F. Burton reports of a Yoruba account in 1861, noting that the name "Yoruba" derives from Ori Obba, i.e. -The Head King. It was applied ex-situ originally in reference to the Yoruba sociolinguistic group as a whole. Centuries later however, it evolved to be applied exclusively to the Ọ̀yọ́ subgroup when this subgroup rose to attain imperial status, particularly at its apogee until in the mid-1800s when this trend was reversed back to the original context.
Names
The name Yoruba is the most well known ethnonym for the group of people that trace a common origin to Ife, but synonymous terms have been recorded in history such as; Nago/Anago, Lucumi/Olukumi and Aku/Oku.Some Exonyms the Yoruba are known by across West Africa include; Alata in southern Ghana, Eyagi in Nupe which produced descendant terms such as; Ayagi and Iyaji in Igala.
The Yoruba people also refer to themselves by the epithet "Ọmọ Káàárọ̀-oòjíire", literally meaning, "The People who ask 'Good morning, did you wake up well?". This is in reference to the mode of greeting associated with Yoruba culture. Through parts of coastal West Africa where Yorubas can be found, they have carried the culture of lauding one another with greetings applicable in different situations along with them. Another epithet used is, "Ọmọ Oòduà", meaning "The Children of Oduduwa", referencing the semi-legendary Yoruba king.
History
Yoruba emerged in situ, from the earlier Mesolithic Volta-Niger populations. by the 1st millennium BCE. By the 8th century, a powerful city-state existed in Ile-Ife, one of the earliest in Africa. This city's oral traditions link to figures like Oduduwa and Obatala, and it would become the heart of the Ife Empire, the first empire in Yoruba History. The Ife Empire flourished between 1200 and 1420 CE, had influence across much of what is now southwestern Nigeria, eastern Benin and Togo.Oral history recorded under the Oyo Empire derives the Yoruba as an ethnic group from the population of the City State of Ile-Ife. Ile-Ife, as the capital of the former empire, held a prominent position in Yoruba history. The Yoruba were the dominant cultural force in southwestern and west-central Nigeria as far back as the 11th century.
The Yoruba people were historically one of the most urban ethnic groups in Africa. They usually settled in a concentric nuclear pattern. Before colonialism, the Yoruba existed as a series of structured large kingdoms and states with an urban capital core 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 and several temples. Many of these city-states had extensive defence structures such as moats and trenches such as those of the Ife Empire and the better known Eredo Sungbo that completely surrounded the nascent Ijebu Kingdom, while others had tall walls and ramparts such as Oyo ile, capital of the Oyo empire, reportedly had an outer wall over 20 feet high with 10 gates. These cities were some of the most populated in Africa. Archaeological findings indicate that Òyó-Ilé or Katunga, capital of the Oyo empire, had more than 100,000 inhabitants. For a long time, the largest city Ibadan expanded rapidly in the 1800s. Today, Lagos has become the largest Yoruba city and on the continent, displacing Ibadan to second place with a populace of over 20 million.
Archaeologically, the settlement of Ile-Ife showed features of urbanism in the 12th–14th-century era. This period coincided with the peak of the Ife Empire, when Ile-Ife grew into one of West Africa's largest cities. Around 1300 CE, glass bead production reached industrial scale and floors were paved with potsherds and stones. Artists at Ile-Ife developed a refined and naturalistic sculptural tradition in terracotta, stone, brass and bronze. Many of those traditions appear to have been created under the patronage of King Obalufon II, who today is identified as the Yoruba patron deity of brass casting, weaving and regalia. The Yoruba regard Ile-Ife as the place of origin of human civilization. Its urban phase represented a peak of political centralization in the 14th century, and is commonly called a "golden age" of Ife. Ife is still considered the Yoruba spiritual homeland. Its dynasty remains intact today. The oba or ruler of Ile-Ife is called the Ooni of Ife.
Oyo, Ile-Ife and Lagos
In the 11th century, the Oyo Empire surpassed Ile-Ife as the dominant Yoruba military and political power.In the 18th century, the Empire under oba Alaafin of Oyo, participated in the African slave trade. The Yoruba often demanded slaves as tribute of subject populations, who in turn sometimes attacked other peoples to capture the required slaves. Some of the slaves sold by the Oyo Empire entered the Atlantic slave trade.
Most of the city states were controlled by obas and councils. The councils were made up of oloye, recognized leaders of royal, noble and, often, even common descent, who joined them through guilds and cults. The power of the king versus the councils differed between states. Oyo's kings had almost total control, while the Ijebu city-states had senatorial councils with more influence than the Ọba, called the Awujale of Ijebuland.
In recent decades, Lagos rose as the most prominent city of the Yoruba people and Yoruba cultural and economic influence. Noteworthy among the developments of Lagos were uniquely styled architecture introduced by returning Yoruba communities from Brazil and Cuba known as Amaros/Agudas.
Yoruba settlements are often described as primarily one or more of the main social groupings called "generations":
- The "first generation" includes towns and cities known as original capitals of founding Yoruba kingdoms or states.
- The "second generation" consists of settlements created by conquest.
- The "third generation" consists of villages and municipalities that emerged after the internecine wars of the 19th century.
Language
The Yoruba culture was originally an oral tradition, and the majority of Yoruba people are native speakers of the Yoruba language. The number of speakers was estimated to be about 30 million as of 2010. 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. Igala and Yoruba have important historical and cultural relationships. The languages of the two ethnic groups bear such a close resemblance that researchers such as Forde and Westermann and Bryan regarded Igala as a dialect of Yoruba.The Yoruboid languages are assumed to have developed out of an undifferentiated Volta-Niger group by the first millennium BCE. There are three major dialect areas: Northwest, Central, and Southeast. As the North-West Yoruba dialects show more linguistic innovation, combined with the fact that Southeast and Central Yoruba areas generally have older settlements, suggests a later date of immigration into Northwestern Yoruba territory. The area where North-West Yoruba is spoken corresponds to the historical Oyo Empire. South-East Yoruba was closely associated with the expansion of the Benin Empire after c. 1450. Central Yoruba forms a transitional area in that the lexicon has much in common with NWY, whereas it shares many ethnographical features with SEY.
Literary Yoruba is the standard variety taught in schools and spoken by newsreaders on the radio. It is mostly entirely based on northwestern Yoruba dialects of the Oyos and the Egbas, and has its origins in two sources; The work of Yoruba Christian missionaries based mostly in the Egba hinterland at Abeokuta, and the Yoruba grammar compiled in the 1850s by Bishop Crowther, who himself was a Sierra Leonean Recaptive of Oyo origin. This was exemplified by the following remark by Adetugbọ, as cited in Fagborun : "While the orthography agreed upon by the missionaries represented to a very large degree the phonemes of the Abẹokuta dialect, the morpho-syntax reflected the Ọyọ-Ibadan dialects."
Group identity
Yoruba people have a sense of group identity based on shared cultural concepts, beliefs and practices. Prominent among these is the tracing of the Yoruba body through dynastic migrations to roots 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, who is considered the 'father' of the Yoruba people. According to Ife's own account, Ife was predated by a confederacy of 13 semi-autonomous communities led by Obatala and based around a swampy depression surrounded by seven hills. Oduduwa was born in the hilltop community of Oke Ora and was an outsider of the politics of the valley. He revolutionized the confederacy, creating Ife west of Oke Ora.Cultural markers which unite the Yoruba people include theit spiritual concepts and chief divinities, that have achieved pan-Yoruba statuses. These divinities are venerated as embodiments of natural forces and divine power. They are also the mediators between the common people and Olodumare, God. They include some now well-known divinities such as Obatala, Ogun, Orunmila, Osun, Eshu, Olokun, Yemoja, Osanyin, and Shango, among others. These are now recognizable in the New World as divinities brought across the Atlantic by people of Yoruba descent. There in their new ex-situ environment, they serve as a mechanism of maintaining group identity, as well as a powerful connection to the Yoruba homeland among people of Yoruba descent and others. Examples of such new world practices are Santeria, Candomble, Umbanda, Kélé and Trinidad Orisha, which are not only religious societies, but also actual ethnic communities for those who sought to maintain their unique heritages over time, although anyone could join as long as they became immersed in the Yoruba worldview.
Linguistically, the Yoruboid languages, and in particular the Edekiri subgroup, are a closed group of mutually intelligible dialects which strongly bind their speakers into the same linguistic community. This dialectal area spans from the lands of the Ana-Ife people in central Togo and eastern Ghana eastwards to the lands of the Itsekiri people in the western Niger Delta around the Formosa (Benin) and Escravos river estuaries. This area, inhabited by geographically contiguous and culturally related subgroups, was divided into national and subnational units under the control of different European powers as a result of the Berlin Conference in 19th century Europe and the resultant administration. The Yoruba also notably developed a common identity under the influence of Oyo, a regional empire that developed in the northwestern savanna section of Yorubaland as a result of a kingdom founding migration from the Ife Empire. The Ife Empire between 1200 and the mid-1400s was forest-based and spread its influence through religion, politics, philosophy and commerce. By contrast, Oyo was a highly militaristic grassland state that replaced Ife as the Yoruba power. It and established its influence over kingdoms stretching from central Togo in the west to central Yorubaland in the east, and from the Niger river in the north to the Atlantic coast in the south, the whole of Dahomey, southern Borgu, the Mahi states, southern Nupe and the Aja people. From the 16th to the 19th centuries, Oyo had many wars and established a reputation among the neighbouring kingdoms of Ashanti, Dahomey, Borgu, Nupe, Igala and Benin as well as further afield in Songhai, Hausa Kingdoms and others. It solidified its place in the greater region as a powerhouse strategically placed between the forest and the savanna and as representing a cultural unit which it defended. During the 18th century, during the reign of Ajagbo, the rulers of the Yoruba-speaking kingdoms of Oyo, Egba, Ketu, and Ijebu considered each other "brothers" led by Oyo.
At the beginning of the 19th century, the Yoruba community was made up of the following main units; The British colony of Lagos, traditionally called Eko; Ketu, a western Yoruba state bordering the kingdom of Dahomey; Egba, with its capital at Abeokuta; Ijebu, a southern Yoruba kingdom in the immediate vicinity of an inland lagoon; a confederation of Ekiti sub-tribes in the hilly country to the northeast; Ibadan, a successor republican state to Oyo; Ijesha; the historic kingdom of Ife which continued to maintain its sacred primacy; Ondo, on the east; the littoral Mahin/Ilaje on the southeastern maritime coast, and several other smaller states such as the Egbado, Akoko groups, Yagba, Awori as well as independent townships, consisting of a town and its outlying dependent villages such as Oke-Odan, Ado, and Igbessa.
Other cultural factors which bind the Yoruba people include historic dynastic migrations of royals and the micro migrations of people within the Yoruba cultural space has led to the mixing of people evidenced by the duplication and multiplication of place names and royal titles across Yoruba country. Today, places with names containing; Owu, Ifon, Ife, Ado, etc., can be found scattered across Yorubaland regardless of subgroup. The same can be observed of certain localized royal titles, e.g. Ajalorun, Owa, and Olu. Olofin, the original title of Oduduwa in Ife, is remembered in the lore of most places in Yorubaland. Occupational engagements like farming, hunting, crafting, blacksmithing, trading and fishing for the coastal or riparian groups are commonplace. Joint customs in greeting, birth, marriage and death, a strong sense of community, urbanism, festivities and a respect for the elderly are also all universal Yoruba concepts.
Pre-colonial government of Yoruba society
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 kingdom city-states to the west of Oyo and the Egba people communities, found in the forests below Ọyọ's savanna region, were notable exceptions. These independent polities often elected a king 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.Alaafin of Oyo circa mid-1900s - Colorized.png|thumb|left|Palace of the King of Oyo circa 1900s – Colorized]
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 leaders, 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 that represented the city as a whole. Commander Frederick Forbes, a representative of the British Crown writing an account of his visit to the city in the Church Military Intelligencer, described Abẹokuta as having "four presidents", and the system of government as having "840 principal rulers or 'House of Lords,' 2800 secondary chiefs or 'House of Commons,' 140 principal military ones and 280 secondary ones." He described Abẹokuta and its system of government as "the most extraordinary republic in the world."
Leadership
leadership councils that guarded against the monopolization of power by a monarch were a trait of the Ẹgba, according to the eminent Ọyọ historian Reverend Samuel Johnson. Such councils were also well-developed among the northern Okun groups, the eastern Ekiti, and other groups falling under the Yoruba ethnic umbrella. In Ọyọ, the most centralized of the precolonial kingdoms, the Alaafin consulted on all political decisions with the prime minister and principal kingmaker and the rest of the council of leading nobles known as the Ọyọ Mesi.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. Traditionally their traders are well organized, have various guilds, officers, and an elected speaker. They also often have at least one Iyaloja, or Lady of the Market, who is expected to represent their interests in the aristocratic council of oloyes at the palace.
City-states
The monarchy of any city-state was usually limited to a number of royal lineages. A family could be excluded from kingship and chieftaincy if any family member, servant, or slave belonging to the family committed 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. In Ilesa, Ondo, Akure and other Yoruba communities, there were several, but comparatively rare, traditions of female Ọbas. The kings were traditionally almost always polygamous and often married royal family members from other domains, thereby creating useful alliances with other rulers. Ibadan, a city-state and proto-empire that was founded in the 1800s by a polyglot group of refugees, soldiers, and itinerant traders after the fall of Ọyọ, largely dispensed with the concept of monarchism, preferring to elect both military and civil councils from a pool of eminent citizens. The city became a military republic, with distinguished soldiers wielding political power through their election by popular acclaim and the respect of their peers. Similar practices were adopted by the Ijẹsa and other groups, which saw a corresponding rise in the social influence of military adventurers and successful entrepreneurs. The Ìgbómìnà were renowned for their agricultural and hunting prowess, as well as their woodcarving, leather art, and the famous Elewe masquerade.Groups, organizations and leagues in Yorubaland
Occupational guilds, social clubs, secret or initiatory societies, and religious units, commonly known as Ẹgbẹ in Yoruba, included the Parakoyi and Ẹgbẹ Ọdẹ, and maintained an important role in commerce, social control, and vocational education in Yoruba polities. There are also examples of other peer organizations in the region. When the Ẹgba resisted the imperial domination of the Ọyọ Empire, 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 converted to a network of secret militias throughout the Ẹgba forests, and each lodge plotted and successfully managed to overthrow Ọyọ's Ajeles 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 to resist various imperial expansionist plans of Ibadan, Nupe, and the Sokoto Caliphate.
Society and culture
Cities indigenous to the Yoruba people include but are not limited to Ibadan, Lagos, Abeokuta, Ilorin, Ogbomoso, Oyo, Osogbo, Ile Ife, Okitipupa, Ijebu Ode, Akure, Offa, among others. In the city-states and many of their neighbours, a reserved way of life remains, with the school of thought of their people serving as a major influence in West Africa and elsewhere.Today, most contemporary Yoruba are Muslims or Christians. Be that as it may, many of the principles of the traditional faith of their ancestors are either knowingly or unknowingly upheld by a significant proportion of the populations of Nigeria, Benin and Togo.
Traditional Yoruba religion
The Yoruba religion comprises the traditional religious and spiritual concepts and practices of the Yoruba people. Its homeland is in Southwestern Nigeria and the adjoining parts of Benin and Togo, a region that has come to be known as Yorubaland. Yoruba religion is formed of diverse traditions and has no single founder. Yoruba religious beliefs are part of itan, the total complex of songs, histories, stories, mythologies, and other cultural concepts that make up the Yoruba society.Next to the Veneration of ancestors, one of the most common Yoruba traditional religious concepts has been the concept of Orisa. Orisa are various gods and spirits, which serve the ultimate creator force in the Yoruba religious system. Some widely known Orisa are Ogun,, Shango or Jakuta, Esu Elegbara and Orunmila. Eshu has two forms, which are manifestations of his dual nature – positive and negative energies; Eshu Laroye, a teacher instructor and leader, and Eshu Ebita, a jester, deceitful, suggestive and cunning. Orunmila, for his part, reveals the past, gives solutions to problems in the present, and influences the future through the Ifa divination system, which is practised by oracle priests called Babalawos.
Olorun is one of the principal manifestations of the Supreme God of the Yoruba pantheon, the owner of the heavens, and is associated with the Sun known as Oòrùn in the Yoruba language. The two other principal forms of the supreme God are Olodumare—the supreme creator—and Olofin, who is the conduit between Òrunn and Ayé. Oshumare is a god that manifests in the form of a rainbow, also known as Òsùmàrè in Yoruba, while Obatala is the god of clarity and creativity.These gods feature in the Yoruba religion, as well as in some aspects of Umbanda, Winti, Obeah, Vodun and a host of others. These varieties, or spiritual lineages as they are called, are practiced throughout areas of Nigeria, among others. As interest in African indigenous religions grows, Orisa communities and lineages can be found in parts of Europe and Asia as well. While estimates may vary, some scholars believe that there could be more than 100 million adherents of this spiritual tradition worldwide.
List of Orisha and Ajogun
Mythology
Oral history of the Oyo-Yoruba recounts Odùduwà to be the progenitor of the Yoruba and the reigning ancestor of their crowned kings.Philosophy
Yoruba culture consists of cultural philosophy, religion and folktales. They are embodied in Ifá divination, and are known as the tripartite Book of Enlightenment in Yorubaland and in its diaspora.Yoruba cultural thought is a witness of two epochs. The first epoch is a history of cosmogony and cosmology. This is also an epoch-making history in the oral culture during which time Oduduwa was the king, the Bringer of Light, pioneer of Yoruba folk philosophy, and a prominent diviner. He pondered the visible and invisible worlds, reminiscing about cosmogony, cosmology, and the mythological creatures in the visible and invisible worlds. His time favored the artist-philosophers who produced magnificent naturalistic artworks of civilization during the pre-dynastic period in Yorubaland. The second epoch is the epoch of metaphysical discourse, and the birth of modern artist-philosophy. This commenced in the 19th century in terms of the academic prowess of Bishop Samuel Ajayi Crowther. Although religion is often first in Yoruba culture, nonetheless, it is the philosophy – the thought of man – that actually leads spiritual consciousness to the creation and the practice of religion. Thus, it is believed that thought is an antecedent to religion. Values such as respect, peaceful co-existence, loyalty and freedom of speech are both upheld and highly valued in Yoruba culture. Societies that are considered secret societies often strictly guard and encourage the observance of moral values. Today, the academic and nonacademic communities are becoming more interested in Yoruba culture. More research is being carried out on Yoruba cultural thought as more books are being written on the subject.
Christianity and Islam
The Yoruba are traditionally very religious people, and are today pluralistic in their religious convictions. The Yoruba are one of the more religiously diverse ethnic groups in Africa. Many Yoruba people practice Christianity in denominations such as Anglicanism while others are Muslims practicing mostly under Sunni Islam of the Maliki school of law. In addition to Christianity and Islam, a large number of Yoruba people continue to practice their traditional religion. Yoruba religious practices such as the Eyo and Osun-Osogbo festivals are witnessing a resurgence in popularity in contemporary Yorubaland. They are largely seen by the adherents of the modern faiths as cultural, rather than religious, events. They participate in them as a means to celebrate their people's history, and boost tourism in their local economies.Christianity
The Yorubas were one of the first groups in West Africa to be introduced to Christianity on a very large scale. Christianity came into Yorubaland in the mid-19th century through the Europeans, whose original mission was commerce. The first European visitors were the Portuguese, they visited the neighboring Bini kingdom in the late 16th century. As time progressed, other Europeans – such as the French, the British, the Dutch, and the Germans, followed suit. The British and the French were the most successful in their quest for colonies. Home governments encouraged religious organizations to come. Roman Catholics started the race, followed by Protestants, whose prominent member – Church Mission Society based in England made the most significant in-roads into the hinterland regions for evangelism and became the largest of the Christian missions. Methodists started missions in Agbadarigi / Gbegle by Thomas Birch Freeman in 1842. Agbadarigi was further served by E. C. Van Cooten, E. G. Irving, and A. A. Harrison. Henry Townsend, C. C. Gollmer, and Ajayi Crowther of the CMS worked in Abeokuta, then under the Egba division of Southern Nigeria in 1846.Hinderer and Mann of CMS started missions in Ibadan / Ibarapa and Ijaye divisions of the present Oyo state in 1853. Baptist missionaries – Bowen and Clarke – concentrated on the northern Yoruba axis –. With their success, other religious groups – the Salvation Army and the Evangelists Commission of West Africa – became popular among the Igbomina, and other non-denominational Christian groups joined. The increased tempo of Christianity led to the appointment of Saros and indigenes as missionaries. This move was initiated by Venn, the CMS Secretary. Nevertheless, the impact of Christianity in Yorubaland was not felt until the fourth decade of the 19th century, when a Yoruba slave boy, Samuel Ajayi Crowther, became a Christian convert, linguist and minister whose knowledge in languages would become a major tool and instrument to propagate Christianity in Yorubaland and beyond.
Islam
Islam came into Yorubaland around the 14th century, as a result of trade with Wangara merchants, a mobile caste of the Soninkes from the then Mali Empire who entered Yorubaland from the northwestern flank through the Bariba or Borgu corridor, during the reign of Mansa Kankan Musa. Due to this, Islam is traditionally known to the Yoruba as Esin Male or simply Imale i.e. religion of the Malians. The adherents of the Islamic faith are called Musulumi in Yoruba to correspond to Muslim, the Arabic word for an adherent of Islam having as the active participle of the same verb form, and means "submitter " or a nominal and active participle of Islam derivative of "Salaam" i.e. Peace. Islam was practiced in Yorubaland so early on in history, that a sizable proportion of Yoruba slaves taken to the Americas were already Muslim.The mosque served the spiritual needs of Muslims living in Ọyọ. Progressively, Islam started to gain a foothold in Yorubaland, and Muslims started building mosques. Iwo led, its first mosque built in 1655, followed by Iseyin in 1760, Eko/Lagos in 1774, Shaki in 1790, and Osogbo in 1889. In time, Islam spread to other towns like Oyo, Ibadan, Abẹokuta, Ijebu Ode, Ikirun, and Ede. All of these cities already had sizable Muslim communities before the 19th century Sokoto jihad.
Traditional art and architecture
Medieval Yoruba settlements were surrounded with massive mud walls. Yoruba buildings had similar plans to the Ashanti shrines, but with verandahs around the court. The wall materials comprised puddled mud and palm oil while roofing materials ranged from thatches to corrugated iron sheets. A famous Yoruba fortification, the Sungbo's Eredo, was the second largest wall edifice in Africa. The structure was built in the 9th, 10th and 11th centuries in honour of a traditional aristocrat, the Oloye Bilikisu Sungbo. It was made up of sprawling mud walls and the valleys that surrounded the town of Ijebu-Ode in Ogun State. Sungbo's Eredo is the largest pre-colonial monument in Africa, larger than the Great Pyramid or Great Zimbabwe.The Yorubas worked with a wide array of materials in their art including; bronze, leather, terracotta, ivory, textiles, copper, stone, carved wood, brass, ceramics and glass. A unique feature of Yoruba art is its striking realism that, unlike most African art, chose to create human sculptures in vividly realistic and life sized forms. The art history of the nearby Benin empire shows that there was a cross–fertilization of ideas between the neighboring Yoruba and Edo. The Benin court's brass casters learned their art from an Ife master named 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 refined naturalism of the earlier Yoruba sculptures from Ife.
A lot of Yoruba artwork, including staffs, court dress, and beadwork for crowns, are associated with palaces and the royal courts. The courts also commissioned numerous architectural objects such as veranda posts, gates, and doors that are embellished with carvings. Yoruba palaces are usually built with thicker walls, are dedicated to the gods and play significant spiritual roles. Yoruba art is also manifested in shrines and masking traditions. The shrines dedicated to the said gods are adorned with carvings and house an array of altar figures and other ritual paraphernalia. Masking traditions vary by region, and diverse mask types are used in various festivals and celebrations. Aspects of Yoruba traditional architecture have also found their way into the New World in the form of shotgun houses. Today, however, Yoruba traditional architecture has been greatly influenced by modern trends.
File:Brooklyn Museum L54.5 Fragment of a Head.jpg|thumb|right|Terracotta head representing oni or King of Ife, 12th to 16th century|250x250px
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. An Ese Ifa 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, and the priest advised her to offer sacrifices and to dance with wooden images on her head and metal anklets on her feet. After performing this ritual, she became pregnant. Her first child was a boy, nicknamed "Efe" ; the Efe mask emphasizes song and jests because of the personality of its namesake. Yemoja's second 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 Ifá 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 were perpetuated by the descendants of Efe and Gelede. This narrative is one of many stories that explains the origin of Gelede. An old theory stated that the beginning of Gelede might be associated with the change from a matriarchal to a patriarchal society among the Yoruba people.
The Gelede spectacle and the Ifá divination system represent two of Nigeria's only three pieces on the United Nations' Oral and Intangible Heritages of Humanity list, as well as the only such cultural heritage from Benin and Togo.
Festivals
One of the first observations of first time visitors to Yorubaland is the rich, exuberant and ceremonial nature of their culture, which is made even more visible by the urbanized structures of Yoruba settlements. These occasions are avenues to experience the richness of the Yoruba culture. Traditional musicians are always on hand to grace the occasions with heavy rhythms and extremely advanced percussion, which the Yorubas are well known for all over the world. 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 aesthetic sense of the average Yoruba.The Yoruba are a very expressive people who celebrate major events with colorful festivals and celebrations. Some of these festivals are secular and only mark achievements and milestones in the achievement of mankind. These include wedding ceremonies, naming ceremonies, funerals, housewarming, New-Yam festival, Harvest ceremonies, birth, chieftaincy and so on. Others have a more spiritual connotation, such as the various days and celebrations dedicated to specific Orisha like the Ogun day or the Osun festival, which is usually done at the Osun-Osogbo sacred grove located on the banks of the Osun river and around the ancient town of Osogbo. The festival is dedicated to the river goddess Osun, which is usually celebrated in the month of August yearly. The festival attracts thousands of Osun worshippers from all over Yorubaland and the Yoruba diaspora in the Americas, spectators and tourists from all walks of life. The Osun-Osogbo Festival is a two-week-long programme. It starts with the traditional cleansing of the town called 'Iwopopo', which is then followed in three days by the lighting of the 500-year-old sixteen-point lamp called Ina Olojumerindinlogun, which literally means The sixteen eyed fire. The lighting of this sacred lamp heralds the beginning of the Osun festival. Then comes the 'Ibroriade', an assemblage of the crowns of the past ruler, the Ataoja of Osogbo, for blessings. This event is led by the sitting Ataoja of Osogbo and the Arugba Yeye Osun, who carries a sacred white calabash that contains propitiation materials meant for the goddess Osun. She is also accompanied by a committee of priestesses. A similar event holds in the New World as Odunde Festival.
Another very popular festival with spiritual connotations is the Eyo Olokun festival or Adamu Orisha play, celebrated by the people of Lagos. The Eyo festival is a dedication to the god of the Sea Olokun, who is an Orisha, and whose name literally mean Owner of the Seas. Generally, there is no customarily defined time for the staging of the Eyo Festival. This leads to a building anticipation as to what date would be decided upon. Once a date for its performance is selected and announced, the festival preparations begin. It encompasses a week-long series of activities, and culminates in a striking procession of thousands of men clothed in white and wearing a variety of coloured hats, called Aga. The procession moves through Lagos Island Isale Eko, which is the historical centre of the Lagos metropolis. On the streets, they move through various crucial locations and landmarks in the city, including the palace of the traditional ruler of Lagos, the Oba, known as the Iga Idunganran. The festival starts from dusk to dawn, and has been held on Saturdays from time immemorial. A full week before the festival, the 'senior' Eyo group, the Adimu, goes public with a staff. When this happens, it means the event will take place on the following Saturday. Each of the four other 'important' groups – Laba, Oniko, Ologede and Agere — take their turns in that order from Monday to Thursday.
The Eyo masquerade essentially admits tall people, which is why it is described as Agogoro Eyo. In the manner of a spirit visiting the earth on a purpose, the Eyo masquerade speaks in a ventriloquial voice, suggestive of its otherworldliness; 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 wear, as well as Suku, a hairstyle that is popular among the Yorubas – one that has the hair converge 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 the Osun Osogbo festival, attracts visitors from all across Nigeria, as well as Yoruba diaspora populations. In fact, it is widely believed that the play is one of the manifestations of the customary African revelry that serves as the forerunner of the modern carnival in Brazil and other parts of the New World, which may have been started by the Yoruba slaves transplanted in that part of the world due to the Atlantic slave trade.
Music
The music of the Yoruba people is perhaps best known for an extremely advanced drumming tradition, especially using the dundun hourglass tension drums. The representation of musical instruments on sculptural works from Ile-Ife, indicates, in general terms a substantial accord with oral traditions. A lot of these musical instruments date back to the classical period of Ile-Ife, which began at around the tenth century A.D. Some were already present prior to this period, while others were created later. The hourglass tension drum for example, may have been introduced around the 15th century, the Benin bronze plaques of the middle period depicts them. Others like the double and single iron clapper-less bells are examples of instruments that preceded classical Ife. Yoruba folk music became perhaps the most prominent kind of West African music in Afro-Latin and Caribbean musical styles. Yoruba music left an especially important influence on the music of Trinidad, the Lukumi religious traditions, Capoeira practice in Brazil and the music of Cuba.Yoruba drums typically belong to four major families, which are used depending on the context or genre where they are played. The Dùndún / Gángan family, is the class of hourglass shaped talking drums, which imitate the sound of Yoruba speech. This is possible because the Yoruba language is tonal in nature. It is the most common 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 settings, weddings and Oríkì recitation; it is predominantly found in traditions such as Sakara music, Were and Fuji music. The Gbedu family is used by secret fraternities such as the Ogboni and royal courts. Historically, only the Oba might dance to the music of the drum. If anyone else used the drum they were arrested for sedition of royal authority. The Gbèdu are conga shaped drums played while they sit on the ground. Akuba drums are typically used in afrobeat. The Ogido is a cousin of the gbedu. It is also shaped like a conga but with a wider array of sounds and a bigger body. It also has a much deeper sound than the conga. It is sometimes referred to as the "bass drum". Both hands play directly on the Ogido drum.
Today, the word Gbedu has also come to be used to describe 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 incarnation as a warrior king.
Traditional Yoruba drummers are known as Àyán. The Yoruba believe that Àyángalú was the first drummer, one who became the patron Orisha of drumming following his demise. As a result, he is believed to be the spirit or muse that inspires contemporary drummers during renditions. This is why some Yoruba family names contain the prefix 'Ayan-' such as Ayangbade, Ayantunde, Ayanwande. Ensembles using the dundun play a type of music that is also called dundun. The Ashiko, Igbin, Gudugudu, Agidigbo and Bèmbé are other drums of importance. The leader of a dundun ensemble is the oniyalu meaning; ' Owner of the mother drum ', who uses the drum to "talk" by imitating the tonality of Yoruba. Much of this music is spiritual in nature, and is often devoted to the Orisas.
Within each drum family there are different sizes and roles; the lead drum in each family is called Ìyá or Ìyá Ìlù, which means "Mother drum", while the supporting drums are termed Omele. Yoruba drumming exemplifies West-African cross-rhythms and is considered to be one of the most advanced drumming traditions in the world. Generally, improvisation is restricted to master drummers. Some other instruments found in Yoruba music include, but are not limited to; The Gòjé, Shèkèrè, Agidigbo, Saworo, Fèrè, Aro s, Agogô, different types of flutes include the Ekutu, Okinkin and Igba.
Oriki, a genre of sung poetry that contains a series of proverbial phrases, praising or characterizing the respective person and which is of Egba and Ekiti origin, is often considered the oldest Yoruba musical tradition. Yoruba music is typically Polyrhythmic, which can be described as interlocking sets of rhythms that fit together somewhat like the pieces in a jigsaw puzzle. There is a basic timeline and each instrument plays a pattern in relation to that timeline. The resulting ensemble provides the typical sound of West African Yoruba drumming. Yoruba music is a component 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.
Twins in Yoruba society
The Yoruba present the highest dizygotic twinning rate in the world. They manifest at 45–50 twin sets per 1,000 live births, possibly because of high consumption of a specific type of yam containing a natural phytoestrogen that may stimulate the ovaries to release an egg from each side.Twins are very important for the Yoruba and they usually tend to give special names to each twin. The first of the twins to be born is traditionally named Taiyewo or Tayewo, which means 'the first to taste the world', or the 'slave to the second twin', this is often shortened to Taiwo, Taiye or Taye. Kehinde is the name of the last born twin. Kehinde is sometimes also referred to as Kehindegbegbon, which is short for; Omo kehin de gba egbon and means, 'the child that came behind gets the rights of the elder'.
Twins are perceived as having spiritual advantages or as possessing magical powers. This is different from some other cultures, which interpret twins as dangerous or unwanted.
Calendar
Time is measured in "ọgán" or "ìṣẹ́jú-àáyá", ìṣẹ́jú, wákàtí, ọjọ́, ọ̀sẹ̀, oṣù and ọdún. There are 60 ìṣẹ́jú in 1 wákàtí; 24 wákàtí in 1 ọjọ́; 7 ọjọ́ in 1 ọ̀sẹ̀; 4 ọ̀sẹ̀ in 1 oṣù and 52 ọ̀sẹ̀ in 1 ọdún. There are 12 oṣù in 1 ọdún.| Months in Yoruba calendar: | Months in Gregorian calendar: |
| Ṣẹrẹ | January |
| Erélé | February |
| Erénà | March |
| Igbe | April |
| Èbìbí | May |
| Okúdù | June |
| Agẹmọ | July |
| Ògún | August |
| Owérè | September |
| Ọwàrà | October |
| Belu | November |
| Ọ̀pẹ | December |
The Yoruba week consists of four days. 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, while the fourth day is the Ojó Awo, in honour of Òrúnmìlà.
| Yoruba calendar traditional days |
| Days: |
| Ojó Ògún |
| Ojó Jákúta |
| Ojó Òsè |
| Ojó Awo |
The Yoruba calendar year starts from 3 to 2 June of the following year. According to this calendar, the Gregorian year 2021 is the 10,063th year of Yoruba culture, which starts with the creation of Ìfẹ̀ in 8042 B.C. To reconcile with the Gregorian calendar, Yoruba people also often measure time in seven days a week and four weeks a month:
| Modified days in Yoruba calendar | Days in Gregorian calendar |
| Ọjọ́-Àìkú | Sunday |
| Ọjọ́-Ajé | Monday |
| Ọjọ́-Ìṣẹ́gun | Tuesday |
| Ọjọ́-'Rú | Wednesday |
| Ọjọ́-Bọ̀ | Thursday |
| Ọjọ́-Ẹtì | Friday |
| Ọjọ́-Àbámẹ́ta | Saturday |
Cuisine
Yoruba food involve a variety of crops and methods, including boiling, steaming, frying and roasting and barbecue. Okele, a group of solid food, pounded or prepared with hot water, are basic staple foods of the Yoruba eaten with soups and stews. These foods are all by-products of crops like cassava, yams, cocoyam. Others like Plantain, corn also feature. Rice and yam are also staple and eaten with stews. In Yoruba cusine, rice, beans, vegetables, meat, and fish are also chief ingredients in cooking.Some common Yoruba foods are iyan, amala, eba, semo, fufu,, moin moin and akara. Soups include egusi, ewedu, Efo, okra, vegetables are also very common as part of the Yoruba diet. Items like rice and beans are also featured. Some dishes are 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. 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.
Dress and body ornamentation
The Yoruba take immense pride in their attire, for which they are well known. Clothing materials traditionally come from processed cotton by traditional weavers. They also 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. This 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
- Ẹtu – a dark blue Aṣọ-Oke.
- Ofi – pure white yarned cloths, used as cover cloth, it can be sewn and worn.
- Aran – a velvet clothing material of silky texture sewn into Danṣiki and Kẹmbẹ, worn by the rich.
- Adirẹ – cloth with various patterns and designs, dye in indigo ink.
They also have various types of Sòkòtò or native trousers that are sewn alongside the above-mentioned dresses. Some of these are Kèmbè, Gbáanu, Sóóró, Káamu and Sòkòtò Elemu. A man's dressing is considered incomplete without a cap. Some of these caps include, but are not limited to, Gobi, Tinko, Abetí-ajá, Alagbaa, Oribi, Bentigoo, Onide, and Labankada.
Women also have different types of dresses. The most commonly worn are Ìró and Bùbá. Women also have matching Gèlè that must be put on whenever the Ìró and Bùbá is on. Just as the cap 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 and Ìpèlé. At times, it is tied round their waists over the original one piece wrapper. Unlike men, women have two types of underwear, 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. 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, hand laces, necklaces, anklets and bangles that are used in Yorubaland. These are used by both males and females, and are put on for bodily adornment. Chiefs, priests, kings or people of royal descent, especially use some of these beads as a signifier of rank. 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 priestesses as a symbol of their authority or Ashe. As most men go about with their hair lowly cut or neatly shaven, the reverse is the case for women. Hair is considered the ' Glory of the woman '. They usually take care of their hair in two major ways; plaiting and weaving. There are many types of plaiting styles, and women readily pick any type they want. Some of these include kòlésè, Ìpàkó-elédè, Sùkú, Kojúsóko, Alágogo, Konkoso, etc. Traditionally, the Yoruba consider tribal marks ways of adding beauty to the face of individuals. This is apart from the fact that they show clearly from which part of Yorubaland an individual comes from, since different areas are associated with different marks. Different types of tribal marks are made with local blades or knives on the cheeks. These are usually done at infancy, when children are not pain conscious. Some of these tribal marks include Pélé, Abàjà-Ègbá, Abàjà-Òwu, Abàjà-mérin, Kéké, Gòmbò, Ture, Pélé Ifè, Kéké Òwu, Pélé Ìjèbú etc. Not everyone back in the past had tribal marks and sometimes it was given to first borns of a household or for some reason or the other. So, many did not have one. This practice is near extinct today.
The Yoruba believe that development of a nation is akin to the development of a man or woman. Therefore, the personality of an individual has to be developed to fulfil his or her responsibilities. Clothing among the Yoruba people is a crucial factor upon which the personality of an individual is anchored. This belief is anchored in Yoruba proverbs. Different occasions also require different outfits among the Yoruba.
Demographics
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 Porto Novo, Adjara; Collines Province, all subprefectures including Savè, Dassa-Zoume, Bante, Tchetti, Gouka; Plateau Province, all Subprefectures including Kétou, Sakété, Pobè; Borgou Province, Tchaourou Subprefecture including Tchaourou; Donga Province, Bassila Subprefecture.;Places
The chief Yoruba cities or towns in Benin are: Porto-Novo, Ouèssè, Ketu, Savé, Tchaourou, Bantè-Akpassi, Bassila, Adjarra, Adja-Ouèrè, Sakété, Ifangni, Pobè, Dassa, Glazoue, Ipinle, Aledjo-Koura, Aworo etc.
Ghana
There exists an old and thriving Yoruba community in Ghana tracing back to more than three centuries of establishment. The presence of Yoruba people in Ghana traces back to before the concept of the modern Ghanaian nation and are therefore Ghanaian citizens by law. The Yoruba communities became established through various waves and layers for centuries before the colonial era. The earliest wave were long distance merchants, artisans, labourers and explorers who settled in both southern and northern Ghanaian locales such as Salaga, Sekondi-Takoradi, Kumasi, Accra, Yendi, Tamale, Kintampo, Nandom. In Ngleshie Alata and the area around the James Fort, the Yoruba presence dates back to 1673 when they were employed to build the fort and settled in large numbers on the eastern coastal region. It is on record that the first Alata Akutso Mantse ' or Alata division head, a Yoruba speaker named Ojo employed by the Royal African Company ascended an Accra royal stool becoming head of the Alata quarter of James Town in 1748. - A position his descendants continue to hold to this very day.In the popular 18th century Gonja Salaga Slave Market, the Yoruba residents of the town would not allow their fellow countrymen captured and brought to the markets to be sold to the Ashantis who would march them to the coast. Rather, they would barter for the release of the Yoruba captives who would in turn work for their benefactors as tradesmen until they earned their release. This earliest wave was followed by an intermediate wave of slave returnees who were predominantly of Yoruba descent like the Taboms/Agudas who settled along the Ghanaian coast.
Then came the third wave who came during the Gold Coast colonial period. By this period, they had firmly entrenched themselves in the country's commerce and distribution systems and constituted a substantial percentage of merchants and traders in the country's large markets as proprietors of wholesale enterprises. They were the largest group of immigrants established in the pre-independence Gold Coast. In 1950 they constituted 15% of traders in Accra, 23% in Kumasi, and over a third in Tamale. They were usually referred to in southern Ghana as; Yoruba, Lagosian, Alata, or Anago. It was the early stream of this wave in the 1830s that established places like Accra New Town which was previously known as Lagos town and before then as Araromi.
There is no codification for the Yoruba ethnicity in the most recent Ghanaian censuses but in previous ones, they were considered an indigenous Ghanaian group with origins outside modern Ghana. In the 1960 Ghanaian population census, there were 109,090 Yorubas. Of this figure; 100,560 were Yoruba proper ' while 8,530 were Atakpame. This represented 1.6% of the Ghanaian population.
Nigeria
The Yorubas are the main ethnic groups in the Nigerian states of Ekiti, Ogun, Ondo, Osun, Kwara Oyo, Lagos, and the Western Third of Kogi State, and can be found as a minority population to varying proportions in; Delta State, and Edo.Togo
Estimates of the Yoruba in Togo vary from around 500,000 to 600,000 people. There are both immigrant Yoruba communities from Nigeria, and indigenous ancestral Yoruba communities living in Togo. Footballer Emmanuel Adebayor is an example of a Togolese from an immigrant Yoruba background. Indigenous Yoruba communities in Togo, however can be found in the Togolese departments of Plateaux Region, Anie, Ogou and Est-Mono prefectures; Centrale Region. The chief Yoruba cities or towns in Togo are: Atakpame, Anié, Morita (Moretan), Ofe, Elavagnon, Goubi, Kambole, Akpare, Kamina.West Africa (other)
The Yoruba in Burkina Faso are numbered around 77,000 people, and around 80,000 in Niger. In the Ivory Coast, they are concentrated in the cities of Abidjan, Bouake, Korhogo, Grand Bassam and Gagnoa where they are mostly employed in retail at major markets. Otherwise known as "Anago traders", they dominate certain sectors of the retail economy and number at least 135,000 people.The Yoruba diaspora
Yoruba people or descendants can be found all over the world especially in the United Kingdom, Canada, the United States, Brazil, Latin America, and the Caribbean. Significant Yoruba communities can be found in South America and Australia.In the United States, similar to its status on the African continent, the Yoruba language is the most spoken African Niger-Congo language by native speakers. It is the most spoken African language in; Delaware, Florida, Illinois, Indiana, Mississippi, New Hampshire, North Carolina, Pennsylvania, Texas and West Virginia. It constitutes the second largest African linguistic community in; Georgia, Kentucky, Maine, Maryland, Mississippi, New Jersey, New York, Rhode Island and Washington, D.C. with over 207,000 speakers in 2022.
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 Atlantic slave trade and voluntary self migration. Their exact population outside Africa is unknown. Yorubas are overrepresented in the genetic studies of African Americans and are not the largest contributors of African American DNA by any means. In their Atlantic world domains, the Yorubas were known by the designations: "Nagos/Anago", "Terranova", "Lucumi" and "Aku", or by the names of their various clans.
The Yoruba left an important presence in Cuba and Brazil, particularly in Havana and Bahia. According to a 19th-century report, "the Yoruba are, still today, the most numerous and influential in this state of Bahia. The most numerous are those from Oyo, capital of the Yoruba kingdom". Others included Ijexa, Lucumi, Ota, Ketus, Ekitis, Jebus, Egba, Lucumi Ecumacho, and Anagos. In the documents dating from 1816 to 1850, Yorubas constituted 69.1% of all slaves whose ethnic origins were known, constituting 82.3% of all slaves from the Bight of Benin. The proportion of slaves from West-Central Africa dropped drastically to just 14.7%.
Between 1831 and 1852, the African-born slave and free population of Salvador, Bahia surpassed that of free Brazil born Creoles. Meanwhile, between 1808 and 1842 an average of 31.3% of African-born freed persons had been Nagos. Between 1851 and 1884, the number had risen to a dramatic 73.9%.
Other areas that received a significant number of Yoruba people and are sites of Yoruba influence are: The Bahamas, Puerto Rico, the Dominican Republic, Saint Lucia, Grenada, Santa Margarita, [Trinidad and Tobago], Belize, Guyana, Haiti, Jamaica, Barbados, Montserrat, etc.
On 31 July 2020, the Yoruba World Congress joined the Unrepresented Nations and Peoples Organization.
Genetics
Genetic studies have shown the Yoruba to cluster most closely with West African peoples, followed by Central and Eastern African groups speaking Niger-Congo languages.Yoruba people belong largely to the E1b1a1 subclade of the E-M2 haplogroup along with the Ewe, Ga, and Bamileke peoples of West Africa and Cameroon. Genetic studies have also found evidence of extremely minute Neanderthal admixture in Yoruba populations at very low frequencies, estimated at 0.18% ±0.06% among modern samples. This occurrence is largely assumed to be derived via indirect gene flow from West Eurasian ancestry component among Yorubas which amounts to about 8.6% ±3%. This admixture may have been introduced 7,500–10,500 years ago from North Africa during the Green Saharan period. Another full genome study on African populations found that the Yoruba received varying degrees of West-Eurasian admixture, although generally at low frequency, indirectly through contact with Northern African pastoralists.Foreign representation
The Yoruba people have participated in more recent cultural exchange programs with members of the African diaspora to preserve shared cultural and identity relationships between the two parties. One of these programs is a cultural site, the Oyotunji African Village in Sheldon County, South Carolina, founded by Oba Efuntola Oseijeman Adelabu and established in 1970.More recent diplomatic efforts centered around Yoruba cross-cultural celebration include the voyage of the Ooni of Ife to the city of Salvador in Bahia, Brazil, home to a large number of Yoruba descendants, to celebrate the city as the cultural capital of the Yoruba people in the Western Hemisphere.
Yoruba organizations
Issues
Along with people of other regions that are largely representative of ethnic enclaves within Nigeria, Yorubas have faced growing concerns over increased insecurity and instability within the country. On 9 January 2020, the governors of 6 of the country's western states became associated with the formation of state security networks which would operate in each state. This security network is called Amotekun and is managed by the office of each state governor with full co-operation of the legal protocols of Nigeria.Prominent chiefs
Books and Research
Discussion
Representation
Category:West African people
Category:Indigenous peoples of West Africa
Category:Ethnic groups in Nigeria
Category:Ethnic groups in Benin
Category:Ethnic groups in Togo
Category:Ethnic groups in Ghana
Category:Ethnic groups in Ivory Coast
Category:Sub-Saharan people
Category:Members of the Unrepresented Nations and Peoples Organization