Yoruba heritage tv

01/06/2022

History of Abeokuta

The name of the town "ABEOKUTA" was derived from the protection which the fleeing settlers sought under the Olumo Rock, now a tourist center in the town. Abeokuta means 'the refugees under a rock', signifying the protection which the Olumo Rock offered the refugees from possible attacks.

Abeokuta (“Refuge Among Rocks”) was founded about 1830 by Sodeke (Shodeke), a hunter and leader of the Egba refugees who fled from the disintegrating Oyo empire.

The town was also settled by missionaries (in the 1840s) and Sierra Leone Creoles, who later became prominent as missionaries and as businessmen.

Abeokuta’s success as the capital of the Egba and as a link in the Lagos-Ibadan oil-palm trade led to wars with Dahomey (now Benin).

In the battle at Abeokuta in 1851, the Egba, aided by the missionaries and armed by the British, defeated King Gezo’s Dahomeyan army (unique in the history of western Africa for its standard practice of using women warriors). Another Dahomeyan attack was repulsed in 1864.

Troubles in the 1860s with the British in Lagos led the Egba to close the trade routes to the coast and expel (1867) missionaries and European traders. After the Yoruba civil wars (1877–93), in which Abeokuta opposed Ibadan, the Egba alake (“king”) signed an alliance with the British governor, Sir Gilbert Carter, that recognized the independence of the Egba United Government (1893–1914).

In 1914 the kingdom was incorporated into the newly amalgamated British Colony and Protectorate of Nigeria. The Abeokuta riots of 1918 protested both the levying of taxes and the “indirect rule” policy of Lord Frederick Lugard, the British governor-general, which made the alake, formerly primus inter pares (“first among equals”), the traditional supreme leader to the detriment of the other quarter chiefs.

Modern Abeokuta is an agricultural trade centre (rice, yams, cassava, corn [maize], palm oil and kernels, cotton, fruits, vegetables, shea butter, and rubber) and an exporting point for cocoa, palm produce, fruits, and kola nuts. The missionaries introduced rice and cotton in the 1850s, and cotton weaving and dyeing are now traditional crafts of the town.

Abeokuta is the headquarters for the federal Ogun-Oshun River Basin Development Authority, with programs to harness land and water resources for Lagos, Ogun, Osun, and Oyo states for rural development. Irrigation, food-processing, and electrification projects are included. Local industry is limited but has fruit-canning plants, a plastics factory, and sawmills. Near the town are the Aro granite quarries, which provide building materials for much of southern Nigeria, and a vast modern cement plant at Ewekoro.

Abeokuta was a walled town, and relics of the old wall still exist. Notable buildings include the Ake (the residence of the alake), Centenary Hall (1930), and several churches and mosques. Secondary schools and primary teachers’ colleges at Abeokuta are supplemented by the Federal University of Agriculture, specializing in science, agriculture, and technology, and the Moshood Abiola Polytechnic. Pop. (2016 est.) urban agglom., 595,000.

17/03/2022

OUR ANCESTORS STARTED PHYSICS, OTHER HIGH-TECHS-OONI OF IFE

The Arole Oduduwa & Ooni of Ife, Ooni Adeyeye Enitan Ogunwusi Ojaja II, on Wednesday gave a deep insight about the culture and practice of glass technology in the ancient town, submitting that the Yorubas commenced what is today known as physics and other high technological studies globally.

Ooni Ogunwusi said this at the Igbo Olokun heritage site, during the on-site exhibition and opening of the ancient Igbo Olokun Heritage site, a location where the prominent Ori Olokun bronze head was discovered and excavated in 1910 and taken to the British Museum where it is till date.

Addressing newsmen, the Ooni who expressed his heartfelt joy over the event, added that it is a further attestation of the prominent fact that Ile-Ife is the cradle of civilization.

"During a research in the 18th century, a British scientist known as Richard Landner led a team to a market in the Old Oyo empire known as Katingua where they found some precious items. When they asked the Oyo people, they said such items could be only gotten from Ife; where they all came from.

"When the researcher traced it down to Ife in 1830, he was marvelled to see a very broad-based technology rolling out glass technology in millions and trading it across the world. Other researchers came in the early 19th century, they kept digging and that was when they saw the Yoruba's identity; Ori Olokun and took it to the British Museum.

"We are the first material scientists as far as Physics, Chemistry and other high technologies are concerned. We started the glass technology here, before you all are items of over four thousand years ago that stands as evidence to justify the claim." Ooni Ogunwusi said.

On the repatriation of artifacts and antiquities of Yoruba origin, Ooni Ogunwusi admonished that such call must be genuine and be backed by ability to secure the historical items.

"It is good to request and celebrate the repatriation of these artifacts but the most important is for us to plug it appropriately, for cultural and economic use. That is why we are working with our tertiary institutions including the Obafemi Awolowo University, University of Ibadan and others to ensure that we have a successful repatriation." Ooni Ogunwusi added.

Osun State Governor, Alhaji Adegboyega Oyetola who commended the Ooni for his efforts towards reviving the agelong Yoruba culture, stated that there are lots of economic benefits embedded in the promotion of arts and culture.

Represented by the Commissioner for Culture and Tourism, Hon. Adebisi Obawale, the Governor who described the ancient city of Ife as a land of riches, revealed that the government is currently working with the Ooni to ensure that Ile-Ife attains a special tourism status similar to that of Jerusalem and Mecca where people visit regularly for pilgrimage.

In his goodwill message, the Director-General of the National Commission for Museum and Monuments, Prof. Abba Isa Tijani, explained that artifacts such as discoveries from the Igbo Olokun Heritage site, can be used for cultural cooperation and understand in the face of the current challenges confronting the country.

Earlier in his opening address, the guest curator who is a researcher from the British Museum, Dr. Abidemi Babalola, explained that he was fascinated to undertake the huge task since 2009 due to the report of early researchers.

"What we do hear is that the glass technology which is the oldest material created by man on earth was only invented in the Middle East and also the ancient Egypt and then spread across the world. But what we are seeing here today contradicts that as the ancient people practiced glass technology on a very large scale and distribute it across the world." Dr. Babalola said.

In the same vein, a professor of Archeology from the Obafemi Awolowo University, Ile-Ife, Adisa Ogunfolakan, thanked the Ooni for his unending support for cultural practices across Yoruba land.

The professor who cautioned a section of the public from tagging the Ooni as promoter of idolatry practices, added that the ways of Yoruba ancestors should be taught in school towards the institutionalization of the prestigious Yoruba culture.

The Igbo Olokun Heritage site was an indigenous glassmaking industry dating over 1000 years ago, it was the location where the prominent Ori Olokun bronze head was excavated and taken to the British Museum in 1910.

12/03/2022

CONGRATULATIONS TO 42ND OLUBADAN OF IBADAN LAND

Oba Mohood Olalekan Ishola Balogun Alli has been crowned as the 42nd Olubadan of Ibadan land.

The official installation of the paramount ruler of Ibadan land held on Friday 11th February 2022 at the Mapo Hall in the Oyo State capital.

The new Olubadan, adorned with a white crown and wine traditional attire popularly known as ‘Aso Oke’, ascended the throne in grand style to usher in a new dispensation in the town.

Oyo State Governor, Seyi Makinde, presented the staff of office to Oba Balogun, now Okumade II, in the presence of prominent traditional and religious leaders from various parts of the country, as well as hundreds of residents of the state.

Some of the prominent traditional rulers physically present at the coronation were the Ooni of Ife, Oba Adeyeye Ogunwusi; Alaafin of Oyo, Oba Lamidi Olayiwola Adeyemi; the Sultan of Sokoto, Alhaji Sa’ad Abubakar III, Emir of Kano, Alhaji Ado Bayero, and the Aare Onakakanfo of Yoruba land Iba Gani Adam's, among others.

Oba Balogun ascended the throne to succeed the 41st Olubadan of Ibadan, Oba Saliu Adetunji, whose reign lasted almost six years.
The late monarch who was crowned on March 4, 2016, joined his ancestors two months ago at the University College Hospital (UCH) in Ibadan. He was aged 93 years old.

Following his departed, Oba Balogun emerged as the next Olubadan, but not after a controversy over who would succeed Oba Adetunji.

But the controversy was finally put to rest last month after Governor Makinde named Oba Balogun as the next paramount ruler of Ibadan land, following a recommendation by the Olubadan-in-Council.

28/02/2022

Odun Aje 2022 In Ile-Ife...We Are Culture & Culture Is US

Aseyisamodun o.

17/01/2022

WORLD OBATALA ANNUAL FESTIVAL 2022
More details later

26/12/2021

26/12/2021

GBI GBE E SE LO SO ODO NI IBI ODUN OYARIKE NI ILU SHAO ILORIN

25/12/2021

WIWE ORISA OYA NI BI ODUN OYARIKE NA BE BABA HSM MOBOLAJI AJAKITIPA OBA ETUTU sponsored by HSM OLUWO FASEYI ABORISADE EGBEYEMI AARE EBURU ELERIKO OLOTA

25/12/2021

A wa ni bi ODUN OYARIKE ni ilu SAHO ni ILU Ilorin Moro local government ni abe HSM MOBOLAJI AJAKITIPA OBA ETUTU ILU saho

05/11/2021

Isefa- Ceremony of the Hand of Ifa

The Hand of Ifa ceremony allows you to receive the Ifa icon, places you under the protection of Ifa, and formalizes your status as an Ifa devotee.

This ceremony is a two to three day process, culminating in the reception of your Odu or Ita Birth, your sacred contract with destiny as you currently experience it. This remains in effect for life unless you fully start it up, which will probably change it. Ise’fa is received to provide protection, improve life circumstances, in essence, to align ourselves with our destiny. The ceremony places you under the protection of Orunmila and makes you an official Ifa devotee. The person will receive the official icon of an Ifa shrine, as well as an icon of an Esu shrine if they don't already have one. The presence of this shrine provides the opportunity for its devotee to pray and make offerings to Ifa and Esu. You will be taught how to develop spiritual intimacy with Ifa and your Ori (inner head), as well as the Ifa message on how to navigate your way through life smoothly. This ceremony is NOT the initiation of Ifa nor does it qualify you to be able to perform divination for others. It may, under approved circumstances, allow you to begin to learn more practices in Ifa including formal Ifa education and training and this does not require your present because it is not the full initiation to be called ITEFA in the Yoruba IFÁ traditions
by me AKOGUN OBANIFA AKINADE
💯💯💯💯💯💯💯

04/11/2021

OGBÓNI FRATERNITY: WHO IS AJIBỌLA ỌMỌ EDAN??

Iba Agba.

In Ogboni Fraternity-Cult, 'Mother' Ajibọla is regarded as the Mother of Ogboni cult. She is symbolized as a female idol, clad in white clothes that's worshipped once a year. She is kept in upper chamber in Iledi Awo (Cult Meeting Room) from which she is put down, unclad, bathe, and wrap again with another pieces of white clothes. Her annual 'emerge' from the upper chamber is celebrated by Ogboni cultists. The cultists feast on Ekuru (beans pudding), Ẹkọ (corn meal), Akara (beans cake), Ẹmu (palm wine), etc.

Ogboni call themselves "ọmọ Iya" (Brothers), because it's solemning believed that Mother Ajibọla gave birth to all of them.

History is opaque on her story. But it's mostly agreed upon that she is an indigene of Ife* (Yoruba physical-ancestral town).
She is eulogized thus:

Ajibọla Ẹdan,
Ọrọ tii gbe inu Iledi tii kun yunmun-yunmun
[She is the inaudible word that dwels in (Ogboni Fraternity) Cult Meeting Room]
Ara Ilu Ete, Abẹni, ara ilu Eedu
[Abẹni of both Ete (Trick) and Eedu (carchoal) villages origin]
Ọlọsunbẹrẹ, ab'iru gbọọrọ
[Slippery animal with elongated tail]
Toba du l'oju, a du l'ẹnu
[With its eyes and mouth, i.e face blacken]
Ajo lapo isalẹ woi-woi
[She with an unclosed pocket at the rear end]
Afinju adaba tii jẹ l'awujọ orofo
[Distinguished bird that feast among upper caliber]
Afinju ẹiyẹ tii jẹ ni gbangba Ile Oba
[Distinguished winged animal that feast out palace]
Angua yio ba, ilẹ yio tun t'ẹyin se
[Blessings be unto you]
Ọmọ alayaba eyi tio se anfani ninu Iledi ọmọ agbaagba imulẹ
[Male-Children of a queen that dwells and be of multiple benefits in the Cult Meeting Room]
Afinju onimulẹ tio so kùtùkùkù mon ọwọ
[Elite initiates that put handband, i.e beads on the (left) hand].....

WHAT IS ẸDAN?

Ẹdan Ògbóni is a pair of male and female brass figures with iron stems, usually joined at the top by an iron chain. It is an emblem of membership in the Ògbóni society, which wielded considerable political, judicial, and religious powers among the Yoruba in precolonial times and still does, to some extent, today.

In the past the society (known as Òṣùgbó among the Ẹ̀gbá and Ìjẹ̀bú Yorùbá) functioned as a town council, a civic court, and an electoral college for selecting a new king and dethroning a bad or unpopular one. It imposed curfews in times of crisis and also executed serious offenders.

Much of the society's authority derives from its role as the vital link between the community and the Earth that sustains it. Membership, which brings power and prestige, is restricted to a few individuals who have attained distinction in their professions and have proven to be people of high integrity and mature judgment.

In the course of participating in various deliberations, a member gains considerable insights into human nature as well as local politics, traditional lore, religion, and philosophy. Above all, membership
provides access to certain knowledge and powers for coping with the vicissitudes of life.

Free-standing versions of the ẹdan pair (see examples below) are called Onílé (Owner of the house) and, sometimes, Onílẹ̀ (Owner of the land). They represent the earth deity on special altars inside the Ògbóni lodge, witnessing the secret proceedings of the society to enforce confidentiality, fair play, and self-discipline. Regardless of size, an altarpiece is considered more powerful than ẹdan because of the sacred substances used in consecrating it.

In essence, the Ògbóni venerates the Earth (Ilẹ̀) to ensure human survival, peace, happiness, and social stability in the community. The desire for longevity and well-being is evident in the choice of brass (idẹ) for the figures and iron (irin) for the stem of ẹdan.

Brass is distinctive for its luster and permanence.

Moreover, it is sacred to and attracts the blessings of Ọ̀ṣun, the river goddess associated with health, wealth, beauty, and fertility. Iron, on the other hand,
is sacred to Ogún, the deity of valour creative energy, industry, hunting, and warfare.
Although it rusts easily if abandoned or buried in the ground, iron is durable when treated, sheathed, or kept in frequent use. One of the strongest metals, it is fabricated into different hardware for hammering, cutting, securing, bracing, and other purposes. The iron stem reinforces the brass figures of ẹdan, indicating the strength, vigour, and "cutting edge" one needs not only to succeed in life but also to live to ripe old age.

This symbolism echoes in the Ògbóni catchword Ogbódirin! ("Age, and still be strong like iron!"), a nickname for Ọbàlùfọ̀n, one of the ancient kings of Ilé-Ifẹ̀ credited with introducing the art of brasscasting to the city and reputed to have lived for more than a century. The enduring and dynamic qualities of brass and iron thus buttress the talismanic functions of ẹdan, inspiring the following incantation:

Ẹdan never dies, ẹdan never decomposes
The vulture never dies young...
Never shall we hear that Olódùmarè is dead
Old age abides in ẹdan
May I grow old, and be blessed
For a long time will the feet walk on the land.

Compiled by:
AKOGUN ADIAT AKINADE OBANIFA OBAWALE EKEMODE