Yoruba Language and Literature: Videos on Yoruba History and Culture

There are a number of traditional Yoruba methods for building ancestor shrines; some of which are very complex and require direct personal training. For those who do not have access to lineage elders, I recommend the ancestor shrine be constructed with minimal elements. Once the basic elements are in place, the ancestors can be consulted directly for guidance on further additions and modifications to the shrine. Once the shrine is built and once you establish a link with the ancestors, they will communicate to you directly either through divination, visions, or altered states of consciousness. When the altar is finished, it should stay as clean as possible. Ifa teaches that dirt, clutter and disorder can attract unwanted and undesirable spiritual forces. This may seem simplistic, but in my experience it is a very important consideration. Our external environment reflects our internal state of being and either supports or blocks the process of growth.

The Yoruba are one of the largest ethnic groups in West Africa, with significant populations in Nigeria, Benin and Togo, as well as a sizeable diasporic community around the world. This talk will cover the history, society and culture of the Yoruba.
In Ifa once an area has been cleansed, it is traditional to seal the space with water and herbs. Ifa makes use of a wide range of herbs for the purpose of locking in the positive effect of prayer and invocation. the simplest seal for the uninitiated is clear water mixed with either efun or cascaria. Efun is white chalk made from fossilized sea shells and cascaria is an efun substitute made from egg shells. If these materials are not available, it is traditional to add either perfume or cologne to the water. Make sure your choice of fragrance is something you periodically wear. In addition, add a small amount of body fluid to the water, either saliva or urine. By doing this you are placing your own essences in the seal. This becomes a statement to the Spirit realm that they are entering your shrine area and indicates they need your invitation to enter.

Tunde Kelani, Iconic Nigerian Nollywood film maker documents the ifa philosophy. Ifá is a religion and system of divination and refers to the verses of the literary corpus known as the Odu Ifá. According to Ifa, ori has four distinct arenas of perception; we think about our internal experience (identity emotions), we acknowledge our relationship with other people and things (evaluate levels of trust and empathy), we examine the past (access memory), and we envision the future activate the imagination). The four modes of consciousness can be symbolized by a circle sectioned into four equal quadrants. In the literature of comparative religion this symbolic representation of inner experience is called a mandala. In Ifa the mandala of consciousness is symbolized by the circular divination tray. The quartered circle is a universal symbol of the self that appears in virtually every religious tradition throughout history. It is found in the sand paintings of Hopi shamans, the healing circles of Tibetan Buddhism, the temple art of Islam, the stained glass windows of Gothic Cathedrals and the markings of the Ifa divination tray.

The migration of the Yoruba people, their final resting place. The question of who really are they? The Yorùbá people have several myths of how they came to be where they are today. On one hand, there are the popular myths of creation featuring gods and divine spirits. The common version of the Yorùbá myth of creation goes thus :Olodumare (the Almighty creator) sent Obatala to create the earth; Obatala was given a cock, a handful of soil in a snail shell and a chain to descend to the earth. On his way, Obatala stopped to refresh himself with palm wine, he got drunk and fell asleep. When Obatala did not return, Olodumare sent Oduduwa to seek his whereabouts. Oduduwa found Obatala drunk and asleep; Oduduwa then took all the paraphernalia of Obatala’s assignment descended to earth on the chain. He found the earth covered with water so he poured out the soil in the snail shell and it formed land, then he put the cock unto the patch of land to spread the soil.

AN American after doing researches and reading so many books, he decided to talk, relate and explain what the Yoruba history looks like from his own perspective. Of all the myths of origin, this researcher finds the migration of Oduduwa most probable. In rationalizing the ninety day trip, scholars of Yorùbá history have proposed that ‘East’ may not mean Mecca - the holy land of the Muslims, and Mecca may not be where it is today. To verify if there had been interactions between the north and the southern regions of West Africa, one may again turn to oral traditions of migrations. Legend has it that there was a great migration from the east to the west across the Sudan called the Kisra migration in six hundred CE [18, 144 – 147]. It is believed that a great mass of people entered the Nigerian region via Lake Chad, they stayed in Bornu for a while, but had to move on—probably because of advancing Muslims—they moved through Adamawa, south of Bornu and continued westward into the Hausa region and they spread out southwards and further westwards conquering and enthroning themselves as rulers over the land owners of the region. A number of ethnic groups and city states within and outside the borders of Nigeria (for instance Republic of Benin) have been associated with Kisra, such as Borgu, Hausa, Yorùbá, Nupe, Jukun.

How did your surname become your family name?
What does it mean? How has the name impacted you so far? How will it impact you in the future? Yorùbá is a nomenclature that refers to the entire sub-ethnic groups that speak the Yorùbá language in Nigeria. It should be understood also that the Yorùbá language has different dialects and each dialect group forms a distinct sub-ethnic group and the different sub-ethnic groups existed as independent nations or entities before the incur- sions of the British missionaries into the South-western part of Nigeria. It was the British influence that was re- sponsible for the amalgamation of the different Yorùbá sub-ethnic groups into a single nation or entity (see Johnson, 1921; Adétúgbò, 1967; Òkédìjí & Òkédìjí, 1970; Fresco, 1970; Oyètádé, 1983; Abíọ́dún, 1992; Ọlátẹ́- jú, 1997; Ọlọ́mọ́là, 2005; Olúwátáyọ̀, 2010; Ìkọ̀tún, 2013). However, the consensus of opinion that the Yorùbá sub-ethnic groups have a common descent from Odùduwà, the progenitor of the Yorùbá nation, appears debata- ble in view of the political and ethnic boundaries which existed among the Yorùbá sub-ethnic groups before the incursions of the British missionaries into the South-western part of Nigeria. But, the linguistic, religious and cultural evidence that is available lends credence to the claim that the Yorùbá sub-ethnic groups must have had a common origin (see Johnson, 1921; Ìdòwú, 1962; Òkédìjí & Òkédìjí, 1970; Yémitàn & Ògúndélé, 1970; Vidal, 1986). Although there are Yorùbá ethnic groups in both Kwara state and the Republic of Benin, it will be re- called that the Western State created by Gen. Yakubu Gowon in 19671 is now split into Ògùn, Ọ̀yọ́, Ọ̀ṣun, Oǹdó, Èkìtì and Lagos (Èkó) states. The state creators did not ignore the fact that members of the Yorùbá ethnic groups live in Kwara, Kogi and parts of Edo states. Members of the Yorùbá ethnic groups therefore, are Ọ̀yọ́, Ìjẹ̀ṣà, Èkìtì, Ifẹ̀, Ìjẹ̀bú, Ẹ̀gbá, Lagos (Èkó), Ìlàjẹ, Àkúrẹ́, Oǹdó, Ìgbómìnà, Ọ̀wọ̀, Àkókó, Ìkálẹ̀, Owé, Yàgbà, Ìjùmú, Ìbọlọ̀ and Òǹkò (see also Adétúgbò, 1967; Abíọ́dún, 1992; Ìkọ̀tún, 2013)

Change is natural, inevitable, and necessary in certain cases. The Yorùbá culture and language has gone through several significant changes, especially in the following spheres: pronunciation, writing, word usage, and thoughts/approaches to issues. In this video, I give a general presentation on my thoughts regarding the changes. Most Yoruba men are farmers, growing yams, corn (maize), and millet as staples and plantains, peanuts (groundnuts), beans, and peas as subsidiary crops; cocoa is a major cash crop. Others are traders or craftsmen. Women do little farm work but control much of the complex market system—their status depends more on their own position in the marketplace than on their husbands’ status. The Yoruba have traditionally been among the most skilled and productive craftsmen of Africa. They worked at such trades as blacksmithing, weaving, leatherworking, glassmaking, and ivory and wood carving. In the 13th and 14th centuries Yoruba bronze casting using the lost-wax (cire perdue) method reached a peak of technical excellence never subsequently equaled in western Africa. Yoruba women engage in cotton spinning, basketry, and dyeing.

We are concerned about the loss of our social orientation and heritage, especially the preservation of our history, which is responsible, in the main, to the abridgement of self that is now clearly manifesting in almost all that we do. The neglect of the teaching of History, and the lack of a sense of history has combined to create a generation with very scant regard for our values. We recognise that only a social revolution can assist in the much-needed recovery, and we are prepared to champion the process.The Yoruba Historical Conversations, with the broad theme: Our History, Our Future, is therefore part of a new initiative designed to assist the present generation of Nigerians, especially of Yoruba origin, to have a clear understanding of their history, and what it means to develop and sustain a high sense of the correct values and ideals, within the global space.The Conversations will, on a regular basis bring together people from diverse backgrounds, spread over generations, who would listen and relate with a Guest Historian. It shall be a veritable platform for highlighting diverse aspects of Yoruba history and culture.

The video takes the audience through how Yoruba is being depicted as an important African Traditional religion. The African people-groups identified as ‘Yoruba’ (or ‘Yaraba’, as they were called in the nineteenth century) had been ‘liberated’ from slave vessels by Britain’s Royal Navy West Africa Squadron. Most were transported to Sierra Leone for immediate residency and later resettled in Trinidad and other British colonies under Britain’s indentured labor program primarily between the 1830s and 1860s. During these decades, no less than 32,000 ‘liberated’ or ‘recaptive’ Africans, as they came to be known, entered the British Caribbean and Guyana through what I have labeled elsewhere an ‘extended Middle Passage’. According to Da Silva et al., 180,969 Liberated Africans were settled in new homelands across the Atlantic world. They add that ‘The very first of the group came ashore in Philadelphia in 1800 and the last in [the west African coastal island of] St. Helena in 1863’ (Citation2014, 347-348). For additional demographics on the settlement of liberated Africans in the Americas and the Caribbean,

Foreigners who visited Nigeria were determined to get initiated into the Ifa and Osun. The went through the process of Sacrifices and self realization. They participated at the Osun-Osogbo groove and the other festival.

The pre-festival activities began on Friday at Okemogun where the Osogun of Ife, Chief-Priest, Dapo Olafiranye, performed the first sacrifice to the gods to usher in the Olojo Festival. Olojo Festival is an annual cultural festival created to celebrate the day the Almighty created the earth.

The evolution of Ile-Ife, the cradle of the Yoruba culture, kingdom and race. How the culture has spread al over the world, and how it has gained the attention of even the offspring of the white colonial masters.

The description of the Yoruba gods from the perspective of a foreigner. In recent years we have seen a very welcome uptick in the number of fantasy books inspired by West African folklore. The Afrofuturism and Africanfuturism movements have paved the way for Black authors across the diaspora to build worlds and tell stories influenced by their heritage, allowing wider audiences to finally meet the spirits of Yoruba lore. But who are these deities, and where do they come from?

Yoruba. Èdè Yorùbá; is a language spoken in West Africa, primarily in Southwestern and Central Nigeria. It is spoken by the ethnic Yoruba people. As a pluricentric language, it is primarily spoken in a dialectal area spanning Nigeria and Benin with smaller migrated communities in Côte d'Ivoire, Sierra Leone, and The Gambia. Yoruba vocabulary is also used in the Afro-Brazilian religion known as Candomblé, in the Caribbean religion of Santería in the form of the liturgical Lucumí language, and in various Afro-American religions of North America.

In this inaugural episode, we're thrilled to bring you an in-depth exploration of the captivating Yòrúba culture. From its remarkable history dating back to its creation and the significance of Ile-Ife, to the enchanting world of folklores, delectable cuisine, vibrant festivals, mesmerizing masquerades, lively dances, and exhilarating sporting events. We'll also delve into the intricacies of traditional clothing, the essence of Yòrúba trade, the art of greetings and Oriki, the awe-inspiring customs of their revered kings, and the fascinating tradition of why ALL kings pay homage to the Ooni of Ife, regardless of age or status. Uncover the beauty of Yòrúba marriage rituals and more.

In this video, they addressed the causes, forces and consequences of slavery and colonization within Yorùbáland and other parts of what is now known as Nigeria. I spoke of things that occurred within the past few centuries, ranging from a few of the several anti-colonial battles that people rarely talk about to the factors that resulted in the transatlantic slave trade.

Ancestral Celebartion of Yoruba People from Nigeria and Across the African Diaspora
Speakers: * Chief Alaagba Akinsegun, Head of the Egungun Societ, Oyotunji Village, South Carolina
* Dr. Bolaji Campbell, Department Chair in History of Art and Visual Culture, RISD * Dr. Henry Drewal, Evjue-Bascom Professor of Art History and Afro-American Studies at UW-Madison
Live Singing, drumming, masquerading performances by the Egungun Society of Oyotunji Village, South Carolina
Short Film: 'Whirling Spirits: Egungun Masquerades Honoring the Departed in African and America"

The discussion was about all the Yoruba strong women in history and how all these women were part of the historical liberation of the the Culture.

Discover Yoruba Folklore: Unravel the enchanting stories passed down through generations, filled with moral lessons and cultural wisdom. Explore Yoruba History: Travel back in time to learn about the origins, traditions, and significant events that have influenced the Yoruba people Unveil Myths and Legends: Meet legendary figures, deities, and spirits that play a crucial role in Yoruba cosmology and spiritual beliefs.

This panel brings together a group of visionary leaders who are spearheading the development of Africa’s newest arts and cultural institutions, fostering new approaches in community and artistic engagement. The discussion will explore questions about engaging local contexts and the use of arts and culture in catalzsing social and economic development.